(ttuurur~tu
mqrulugtrul jiuut41y
Continuing
LEHRE UND WEHRE
MAGAZIN F UER EV.-LUTH. HOMILETIK
T HEOLOGICAL QUARTERLy-THEOLOGICAL MONTHLY
Vol. V February, 1934 No.2
CONTENTS Page
H<;~tzc 81 Die hochkil'chliche Bewegung' in Deutschland. R. y.,
Denifle Redivivu". Theo. Hoyer . . • • • . • . . • . . • . . • • . • • • . • • • 87
Die grosse Kluft in del' Lehl'e von del' Tauie. J. T. II uellor 93
Do We Need a New Liturgy? w. ArnGt .•.••••••••.••••• 102
DRS "Semper Virgo" und die "Bl'ueder" (Geschwister) Jesu.
P E Kretzmann • • • • • • •• 108
Reflections on the Status of Our Preaching. E. J. Friedrich 114
Sermons and Outlines..... . ...... . . . . . . . . . . . . . . . . . . . 124
Miscellanea. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 134
Theological Observer. - Kirchlich · Zeitgeschichtliches . . . 142
Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . .. 151
Eln Predlger mUll nleht alleln weiden.
also dasa er die Schafe uoterweise. wle
ale rechte Christen lO11en teln, IOndero
aueh daneben den Woolfen wohren., daaa
lie die Schafe nleht angrelfen und mit
faischer Lehre verfuebren und Irrtum eln·
fuehren. - Luther.
E. 18t keln Ding, du die Leute mebr
bei der Klrche behoelt denn die gute
Predigt. - Apologie, drt. ~.
If the trumpet give an uncertain lOuod,
who sholl prepare himself to the battle t
1 Oar. Lt. 8.
Pu bUshed for the
Ev. Luth. Synod of Missouri, Ohio,
CONCORDIA PU:BLISRING ROUSE, St. Louis, Mo.
124 Sermon Preached on Communion Sunday.
"For students and ministers publish a series of volumes of ser-
mons that will be stimulating and helpful in raising the standard.
A few volumes of selected sermons of the best non-Missourians ...
would be valuable, also a few volumes of sermons by carefully selected
Missourians, instructing them to furnish each one just a few of his
best and most stimulating sermons containing some fresh thoughts
and illustrations, even though they may not be divided into three or
six parts. Select for this work an editor who knows what is needed
and will go after it wherever he can find it."
But even our pastoral conferences and the synodical officials,
especially the Visitors, must interest themselves in the improvement
of our preaching, we are told, if such an improvement is to be brought
about. Hence the following suggestions: -
"Much could also be done if the visitation of our churches on the
part of our official Visitors were carried out conscientiously. These
Visitors are really the men that ought to know about the status of
preaching in the Missouri Synod, and they also could do much toward
maintaining our high standards. Even our conferences could do
a great deal if more time were devoted to doctrinal discussions, while
again and again emphasizing the great principles of sermonizing,
perhaps in connection with the presentation of sermons, etc."
"Suggest to District pastoral conferences or local conferences or
both to concentrate next year on 'How to Raise the Standard of Our
Preaching.' Offer to furnish suggestions, even a speaker if desired."
With these suggestions our symposium has been completed. It re-
mains for the reader to digest these materials and to form his own
opinions. E. J. FRIEDRICH .
• • •
Sermon Preached on Communion Sunday.
GEN. 32, 24-30.
Oontext.-The two armies of Jacob, v.10; Esau's opposing army;
Jacob, the sentinel; the tension; the night. - There appears an un-
expected opponent; a combat ensues. - Who will prevail? Who re-
ceives the spoils? A Remarkable Combat.
1. The two combatants.
A. Text. 1) Jacob: a strong and mighty man, experienced, brave,
yet only a human being, mortal, inexperienced in warfare, afraid.
A wrestler is competent only relatively, if one measures his ability
by the strength, experience, and condition of the opponent - a weak
man will overpower the weaker, and the strong is weak in the grasp of
the stronger. Jacob's strength and his chances of victory must be
measured by the ability of his opponent. Who was his opponent?-
2) Vv.28-30. None other than God Himself, Hos.12, 3. 4, the prom-
ised Messiah. What an uneven match - man against God and God
against man! - 3) The combat itself is remarkable in its nature, for
Sermon Preached on Communion Sunday. 125
it was both physical, v. 25, and spiritual, v. 26; in its purpose, for it
was a trial of faith: Jesus wrestling to bestow a blessing, Jacob
wrestling to receive a blessing.
B. The combat is remarkable, but not uncommon, Matt. 15,
21-28; Gen. 18, 20-33; J er. 20, '7-9; 2 Cor. 12, 8-10. Luther's
affiictions and trials. In speaking of similar remarkable combats, we
do not mean the proud and spiteful opposition of the sinner against
God nor troubles self-in:fiicted by sin. These call for repentance. But
we mean personal trials of God's children, in which the Lord ap-
proaches His own with the purpose of blessing them while hiding His
face and His presence of power and grace: present, but seemingly ab-
sent; gracious, but seemingly harsh and severe; loving, but seemingly
hateful; blessing, but seemingly cursing; saving, but seemingly
damning. Though we seek Him, we cannot find Him; though we cry
to Him, we receive no answer; thQugh we cling to Him, we feel no
support. Heb. 12,5.6; Ps. 94, 12-1b; 119, '75. As did Jacob, so some
Christians bear physical signs of the remarkable combat; some may
display a physical imperfection; but all display brighter faces because
they know the combat - and because they are conquerors.
fJ. The two conquerors.
A. Text. 1) Jacob is conqueror, vv. 25a. 26a; Hos. 12,3.4, by his
persevering faith, his crying and praying, v.26b. A man the con-
queror of God, and God admits His defeat by a man! V. 28. Man
supreme, God vanquished. This is remarkable.-2) God is Conqueror.
He is not humbled. Jacob is wounded. God gained His purpose with
Jacob. He wanted it so. He blessed. By exerting strength, He im-
parted strength. He bruised the body and healed the soul of His
opponent, v. 30. - 3) The combat therefore cannot be termed a "draw,"
a "no-decision" struggle, or a death-struggle. In such struggles
neither is conqueror; both are losers. In this remarkable combat
neither loses, both gain: Jacob gained a greater measure of faith and
confidence in Jesus, and a new, most honorable name; the Lord gained
His gracious purpose.
B. God overcomes the sinner when He converts him. He has
conquered us also by His love in Christ Jesus. Conversion, however,
is outside the scope of the text. By the text we are rather reminded
of Heb. 12,5-13; Luke 11, 5-13; 18,1-8; Rom. 8,26 f. God exer-
cises and tries our faith in patience, endurance, boldness, prayer. Thus
He conquered the Syrophenician woman, Job, Paul. - Can we con-
quer God? In God's strength, yes. 2 Kings 20,1-11; Jas. 5, 16b;
Mal. 3, 10; Matt. '7, '7 f.; Ps. 116, 1-5. We conquer Him in His
strength when we beseech His mercy to bless us, approaching Him
according to the direction of His Word. Let none lose courage. Ps.
2'7, 14. Many have conquered the Lord by waiting in faith and con-
fidence. Fanatical struggles, such as favored by many sectarian
126 Maundy Thursday.
churches and the ensuing relaxation mistaken for peace won from God
is not victory over God, but a trick of the deviL Just take God by
His word and remind Him of His Word, which He has given us to
hold Him by. Say: "I will not let Thee go." That is victory. - Is
not this remarkable combat a lesson also for the communicants of to-
day? They came in the same state of mind and heart as Jacob, the
traveler, the trembling dependent on God's mercy and help. Mirac-
ulously the Lord comforted and strengthened Jacob, and by means of
a mystery, namely, by His Sacrament, He enlarges our faith in Him.
Jacob offered a direct denial to the Most High, v. 26, conditioned on
the blessing he yearned for. In His holy Law, God condemns us, and
our hearts tremble; but His Gospel and His Table give us courage to
lay hold on Him and not to let Him go except He bless us. Though
He say nay, we humbly say yea; for He promises and seals the very
blessing we seek: forgiveness and grace. G. H. SMUKAL.
Maundy Thursday.
MATT. 26,20-31.
In spite of the raging of unbelief and of the negligence and weak-
ness of many Ohristians in contending for, and keeping, the purity of
His Word, the Lord throughout all ages fulfils His maj estic promise:
1 Pet. 1,24. 25. All the laboring and heavy laden who have found rest
for their souls in the Gospel praise and glorify God for His faithful-
ness. - The visible Word, the Sacraments, is included i;q. the promise.
Past and present deformities referred to by many churches as the sacra-
ments would argue to the contrary; but a comparison of our Sacra-
ments with the Sacraments of Scripture will give us occasion to mag-
nify the faithfulness of God toward us. - To-day we limit our study
to the Sacrament of the Altar.
The First Commuuion - a Comparison.
1. The Author and His doct1'ine.
A. The Author of the Sacrament of the Altar is Ohrist, the God-
man, who is true, wise, and almighty; and now, in the state of exal-
tation, He has repeated the account of, and has given further instruc-
tion in regard to, this Sacrament, binding "till He come," 1 001'.10,
16 f.; 11,22 ff. As He is ever the same, Ps. 102,25-27; Acts 15, 18;
Heb. 9, 15-17 (the Author has sealed His testament by His death),
so His Sacrament endures. - The gifts of the first Oommunion: the
true body and the true blood of Jesus, under the visible means of
bread and wine. To-day He offers the same gifts under the same ex-
ternal means. - The benefits graciously granted by the Author at the
first Oommunion: forgiveness of sins, life, and salvation. To-day
Maundy Thursday. 127
this Sacrament is still the same means of grace; for the word of the
Lord "for many for the remission of sins" is not subject to change.
B. While we celebrate Oommunion at a later period of time and
at a different place and use as ingredients of the visible means products
of a different soil, the Sacrament is still the same. It must remain
the same. Ohrist has not altered it, and not even an angel of light has
the right to alter it. It is also beyond the power of man or of the
Ohurch to alter the true Sacrament. Any departure in the celebration
from the essentials of the Sacrament destroys the Sacrament. Ohrist
has not promised to convey His grace by means of a rite invented by
the fanaticism or the doubt of man. .As a Ohurch and as individuals
we have reason to be thankful to the Lord; for the comparison shows
that the same Sacrament is our comfort.
2. The communicants.
A. Who they are. 1) Then. a) Judas Iscariot ~ If so, he in-
sulted the Lord by his obstinacy and ate and drank damnation unto
himself, 1 Oor. 11,29. b) The Eleven most certainly were communi-
cants. They differed in character, in personality, etc. But all were
sinners, and all loved the Lord Jesus and one another, and all were
loved by the Lord. They were penitent, believing, and therefore
worthy guests. They received also the benefit of such eating and
drinking. - 2) Now. a) There are unworthy guests at the Lord's
Table also in the Ohurch of to-day, though we are not slow in apply-
ing the warning: 1 Oor. 10,21; 11,27-29. b) As then, so now the
worthy guests differ in character, etc. But they are all sinners, and
each upon proper self-examination, includes himself in this humiliat-
ing statement. All worthy co=unicants, however, love Ohrist and
one another, and they huddle together like patient sheep when they
hear the Shepherd's voice; and they rejoice in the love of Jesus to
them and come to leave as saints. By faith in His words "for you"
they receive the benefit of such eating and drinking.
B. Their subsequent life. 1) Then. The fi.rst communicants con-
cluded by singing a hymn. Thereupon: vv. 30 b. 31. They were
offended and denied the Lord; they were scattered, v.31. By the
grace of Ohrist, however, they were reassembled, v. 32. In their ser-
vice of, and zeal for, Jesus we recognize marvelous improvement,
loyalty, faithfulness to Him even unto death. Now they are enjoying
the promise of v. 29. They were kept by the means of grace, the Word
and the Sacraments, which they believed, preached, and applied.-
2) Alas! some who have communed with us at this altar in former
days were offended because of Jesus and are scattered abroad. Let us
urge them to return that they may be reinstated. The first communi-
cants are to be an example to us, not in their weakness, but in their
repentance, faith, and service. "I promise by the assistance of the
Holy Ghost to amend my sinful life." Rom. 12, 1; Heb. 12, 1-4. Oom-
128 Outlines for Confessional Sermons.
munion, being a means of grace, has strengthening and preserving
power.
Oonclusion. - Encouragement to hold fast the true doctrine of
the Eucharist and to be frequent guests at the Lord's Table, which in
our Ohurch is the same as that which Jesus instituted.
4 •• G. H. SMUKAL.
Outlines for Confessional Sermons.
1.
Is. 48, 10.
Before you can confess your sins, you must be convinced that
you are a sinner. "By the Law is the knowledge of sin." God also
uses a:ffi.iction to remind us of our transgressions. See Heb. 12, 11.
The Blessed Fire of Affliction.
1. It is a moderate fire. 2. It is a cleansing fire.
3. It is a saving fire.
1.
A. "Behold, I have refined thee, but not with silver," in the
manner of silver. In order to obtain pure silver, the ore as it comes
from the mine is ground, put into the smelter. This process is re-
peated until the silver is refilled.
B. If the Lord would refine us until the smallest remnant of
dross (sin) were removed, we should perish in the fire of affiiction;
"for we daily sin much and indeed deserve nothing but punishment."
Ps. 18, 13; Rom. 7, 18; Gen. 8,21. The wages of all sins is death.
Since the Lord knows our frame and remembers that we are dust,
He does not refine us as we do silver, but His affliction is moderate,
1 Oor. 10, 13. 2.
A. Through intense and fierce heat the silver is separated from
the dross.
B. Ps. 66, 10. Ohristians are cleansed from all sins in holy
Baptism and daily by faith in Ohrist Jesus. However, the Old
Adam remains with a Ohristian until death, Rom. 7,24. In every
Ohristian the Old Adam is to be drowned by daily contrition and
repentance, Gal. 5,24; 001. 3, 5. In this battle against the flesh
a Ohristian at times becomes indifferent and careless. In order to
awaken him and make him alert, God sends affliction, at times great
affliction. The Ohristian will naturally ask, "Why such affliction~"
God's answer is given J er. 2, 19; Lam. 1, 14. By reminding a Ohris-
tian through affliction of the true cause of all temporal tribulation,
He incites him to battle against sin. Thus the fire of affliction is in
the hand of God a fire of purification.
Outlines for Confessional Sermons. 129
3.
A. The silver is not put into the smelter to be consumed, but
is separated from the dross, so that it can be used in commerce and
put to other useful purposes.
B. Visiting His people with affiiction, God's purpose always is
to save His people from temporal and eternal punishment. "I have
chosen thee in the furnace of affiiction." Whomever God chooses He
saves, v. 11. Do what? See v. 9. Again and again God declares by
the prophets that the purpose of all affiiction which came upon Israel
was to save His people.
The days are evil. God's hand is heavy upon us. The affiictions
by which the world at large is visited are a consequence of sin, also
your sin. Were you thankful and grateful when the Lord opened
His hand and blessed you with prosperity? Did you use the blessings
of the Lord to the glory of God and your neighbor's welfare. If these
questions remind you of your sins and shortcomings, repent, confess
with David: "I have sinned against the Lord." But despair not.
The Lord is merciful and gracious. Come to the Lord's Table and
receive the body and blood of your Savior for the remission of your
sins. Amen. C. P. SOHULZ.
2.
Eu!. 11, 4a.
~ie~ ift ein ~eidjtte6t au~ bem ljeifigen lBatetunfet. @egen ba~
lBatetunfet roitb bie! gefiinbigt. @~ roitb bieI miBljanbeIt. )illenn rott
batiioer nadjbenrcu, roetben rotr ba~ oaTb etfennen. ~llfo un£; hie~mar
ftagen unb ptiifen mit meaug aUf unfet lBatetunfetoeten.
Unfere j8eidjte mit iBe5ug auf ba~ ~e6et betl ~(frrn.
1.
,,@lielje beinen @ltanb an nadj ben 2eljn @eooten." )illit forren
audj metet fein, auclj ba~ lBaterunfer oden. ~a~ tun mil: auclj. moet
priifen roit un~, roi e roit e~ oft oeten. )illit ljalien oft unfete @e"
banfen nidjt redjt babd. )illit roiirben fonl± oft baran erinner± roerben,
roiebieI roir fiinbigen. )illir lii±±en ba um hie recljte Eeljre unb urn ein
ljeiHge~ Eelien. ~a giut e~ bier au liefennen. )illir oitten in bet atucHen
mttte Urn hie mu£;lire1tung be~ @nabenteiclje~. )illie uacljri±ffig fiub
roit ba I )illie roenig @ifer aeigen roir ba I )illir liitten, baB @o±iegj
)illiUe gef ct)clje, unb merfen, baB bet 2:BiUe unf er~ {Yleif clje~ bern au"
roibet iff. Unfet tiigIidj mtot. @linb mit geniigfam~ lBetrrauen roh:
@ott? ~tacljten roir am erften nadj bem 9teiclje @otte~? ~ie @lterruug
ber bietien mWe macljt un~ barauf aUfmetff am. ~ie fiinfte mWe
etinned ltnG baran, baB roit tiigIiclj bier fiinhigen ufm. 2ieolofigfeit
9
130 Outlines for Confessional Sermons.
gegen llnfere lEereibiger. IDCeiben mit fo bieI mie mogHclj aIle l!\cr~
fucljungen? {Yrcuen mir un.o aUf bie enbIiclje C:fdofuug?
,;sa, folclje§ 9'lacljbeuren ent~iiIIt un.o unfere fcljrecHiclje @5iinb~
~aftigfei±' ~o~I Urfaclje 3U veten: "l!\ergilJ UU0 unfere @5cljuIbl"
2.
\!rver ber &;;>C:frr mm, ban mir fo ve±en. C:f0 ift alfo l!\ergeliung bor~
~anben, unb @ott mm fie un.o geven. ,;sC:ff u.o meit ba.o. &;;>at fie i elbft
vereitct ufm. @oft roiII fie un§ 3ueignen burclj ~ort unb @5ahament.
\!rbfoluti.on. SDa.o ift bie feiediclje C:fr~orul1g unferer IEUte. ~benb~
ma~I lEejiegelung. SDarum im ~ertrauen aUf (;S~rif±i ~reu3e.oreiben
getro]t ~er3utreten unb @ott vitten: "l!\etgilJ un§ unfere @:icljulb!U
@ott mitb e.o tun. SDa£i ift gelllij3Hclj ma~r. &;;>. ~. IE 0 u man.
3.
1 JOHN 3, 4,5.
Every sermon, especially every confessional address, must call
our attention to sin and grace. We easily become indifferent to sin,
its nature, danger, curse. Such indifference is followed by coldness
toward the wonderful mercy of God. Therefore the necessity, etc.
What Every Worthy Communicant must Remember.
1. That sin is the tmnsg'ression of the LaW';
2. That Jesus has taken away OU?' sin.
1.
V. 4. In His Law the Lord of the world has revealed to man
His rules of right living. There He regulates man's relation of man
to Him and that of man to man. (Show this by pointing to the
commandments.) And with divine authority He demands perfect
obedience. He threatens dire retribution. He is able and zealous
to do what He threatens. (Give examples. Point to affiictions, dis-
eases, death.)
The fact that we are subject to these selfsame affiictions proves
that we are sinners, that we are guilty of transgressions of the Law
of the Lord. Oonvicted and condemned. So deeply involved that
most of us do not feel it, do not worry. This reveals how thoroughly
sin has taken possession of us. The corruption goes to the very heart
of man. There is no good whatever in man, Rom. 7, 18. This we
must realize and penitently deplore. But do not stop there.
2.
V. 5. Ohrist was sent by God to take away sin. As soon as man
became a transgressor, the Savior was revealed in prophecy.
In the fulness of time He was revealed in the flesh. His purpose
Outlines for Confessional Sermons. 131
was to take away sin. Not by a simple declaration that sin was no
more, but by His substitutionary suffering and death.
Now there is forgiveness of sin for every one. And this salva-
tion is distributed, offered, appropriated, by means of Word and
Sacrament. Gospel-preaching; absolution; the Sacraments contain
it and freely offer it. It is to be accepted by faith. The wonderful
love of God! Oan it leave us indifferent? No. It kindles love in us.
Away with transgressions!
This is what the worthy communicant must remember.
H. J. BOmlAN.
4.
Ps. 32, 1-5.
Your purpose in coming here to-day is to receive the comfort
of the pardon of God, of being assured of His full forgiveness. You
realize that you need forgiveness of your sins; for your sins lie
heavily upon your conscience, Deut. 27, 26; Rom. 6,23 a. You cannot
be happy until you have received remission of your sins. The ques-
tions uppermost in your heart are:-
Does God Forgive Me My Sins, and How May I Obtain
Forgiveness?
1.
A. God assuredly forgives sins, vv. 1. 2. He forgives our trans-
gressions, i. e., our going beyond the limits which God has fixed for
us in His holy Law. He takes them away, hides them from His
own conde=ing sight. He cancels the debt of the sinner, delivers
him from his guilt; in other words, He justifies the sinner, declares
him just and righteous. Do you ask, How can such forgiveness be
made compatible with divine justice? Observe the text: The Lord
does not impute iniquity; and why does He not impute iniquity?
Because He has already punished an our transgressions in Ohrist,
2001'.5,21; Is. 53,4.5; Rom. 4, 25. This righteousness Christ has
won for all men, John 1, 29; 1 John 2, 2. Thus, without injury to
His divine justice, God dOGS not impute iniquity unto the sinner,
does not charge the sins to the sinner's account, but to Ohrist's ac-
count, and Ohrist's all-sufficient, saving merit He charges to the
sinner's account.
B. 0 blessed truth! Vv. 1.2. This blessedness is meant for all;
d. John 3, 16 and other texts. No matter how great or numerous your
sins may be, no matter how heavy your guilt, God assuredly forgives
you all your sins, covering them with Ohrist's atonement. Ohrist has
borne your iniquities; therefore God does not impute them to you.
But you ask, How may I obtain this forgiveness? Let me answer this.
132 Outlines for Confessional Sermons.
2.
A. V. 2. No guile. He does not mean to say that a man's sin is
forgiven because he is without guile. He explains his meaning in the
following verses by describing his own sad experience. When he had
committed adultery and murder and for a whole year kept silence,
when he would not acknowledge, not confess, his sins, his bones
waxed old, his heart was full of anguish and despair. The Lord's
hand was heavy upon him, because he refused to repent of his sins.
All joy of life fled from him. He "'as conscious that, though out-
wardly he observed all the ceremonies of the Law, still he was playing
the hypocrite; he stood condemned in God's sight. But finally realiz-
ing the guilt and danmableness of his crimes, conscious that he had
grievously sinned, he made known, he confessed, his transgressions
unto the Lord, v. 5; 2 Sam. 12,13; and as soon as he openly acknowl-
edged his guilt, the Lord forgave the iniquity of his sin. And now
he sings a song of praise to God for the forgiveness which he has
received.
B. The way to obtain forgiveness of sins is upright repentance,
repentance of the heart. So long as anyone still feels guilty in his
heart, lives in any wilful or conscious sin, still adheres to his sin,
stifles his convictions, and therefore keeps silent, refuses to confess
his sins, but endeavors to minimize them, to pass them off as mere
trifles, he is an unhumbled, impenitent sinner and cannot hope to
receive forgiveness. In his heart there is still guile, deception, fraud.
To obtain forgiveness, we must acknowledge our sins, even our
pet sins, in sincere sorrow, with upright contrition of heart, as David
did. But a sorrowful confession in itself is not sufficient to obtain
forgiveness. David, receiving by the mouth of the prophet Nathan
the assurance that the Lord had put away his sin, believed and ac-
cepted this forgiveness and therefore could joyfully cry out: "And
Thou forgavest the iniquity of my sin." So we obtain forgiveness
of sins from God by true repentance and faith, faith which accepts
the pardon of God offered us by grace, for Christ's sake, in His
Gospel.
What tongue can tell the happiness of that hour when the soul,
oppressed by sin, freely pours forth its sorrows before God and
takes hold of His full pardon in Christ Jesus? - Application.
F. H. EGGERS.
5.
~f. 119, 25.
8u etnf±em, roidjtigem ~un flnb mit betiummeH. !fiit roorren
bem ~ifdje be§ S)(§ttn lln§ nafjen. !fiie tiling, buj3 mit un§ ptiifenl
1 ~Ot. 11,28.29. Unroiitbige ®ilfte finb biejenigen, roeldje ofjne tedjt~
Outlines for Confessional Sermons. 133
fcfjaffene ~une, ofjne Ielienbigen ®IaufJen unb ofjne ben QUftidjtigen
motf~, ifjt BeIien au Iieffetn, fidj au bet ®naben±afeI be§ Sj®rtn
einfinben.
Unfet ~efenntnt~ unb unfett: ~itte liet unfetm ~lienbmlt~I£l!lltn!l.
1. flliir liefennen bem Sj®rrn mit bemfdigem Sjer~
a en un f er e @S ii nbc n.
2. ~ir liiHen ifjn mit gIuuIiiger 2Ubetficfjt um
® nab e un b met 9 e Ii u n g.
1.
A. m. 25 a. ;tlie @Seele be§ ~f almiften ift banicbcrgeIicugt, traurig,
betriibt. @Sie bermag ficfj nidjt 3U ®ott au exfjeben. ~a§ bdicU ifjn,
ben ~ann nadj bem Sjeraen ®otie§, banieber? ;tlie ~enge feinex
@Sunben, bie et aI§ eine fcfjlllere Baft fufjrt, ~f. 38, 3-5. ;tla§ be~
mutigt iqn, fooft er baran benrt. iUlit meue uub in groner ;trautigfeit
tUft er au§: ,,~eine @SeeIe Iiegt im 6taube."
B. ~tudt nidjt bie Baft unferer @Siinben aud) un§ baniebet? ~ix
mUffen befennen, 12Ruf. 8, 21; mom. 7, 18, ban Illil: ofjne UntexIan
funbigen in ®ebanfen, ~orten unb ~erfen. ~Ue ®evote ®otie§ fteqen
ba aI§ ~nfIiigex Illibet un§ j fie f\Jxedjen un§ f djufbig. Untexfudjen luit
nut unfet BeIien nadj benfelben, Illa§ gU±'§? ~ir aUe miiffen aet~
fdjlagenen, bemiitigen Sjetaen§ ®oti unfexc @Sunben vefennen, bem
®ntt, bet Sjeqen unb Wiexcn ptiift, box bem unfet gan3e§ ~nnete§ bat~
Iiegt Illie ein aufgefdjlagene§ ~ucfj. 60 fei unfet ~efenntni§: Sj®rr,
mein ®ntt, meine @Seele fiegt im @Staube. ~eine @Siinben bxiiden midj
banieber. ~dj lllei13, ban idj bicfj unaiifjHge ~ale veIeibigt fjabe, ban idj
btln medjt§ roegen ein SNnb ber ~oUe fein foUte.
2.
A. m. 25 h. ®t roill fagen: Bievet ®ott, idj fann mit feIliex
nidjt qelfen. ~dj bin atm unb denb unb batf e§ nidji roagen, mit
meinem ;tun au bit au lommen. ~nbete ~enfdjen fonnen mit audj
nidjt qelfen. ~u aUcin fannf! mit SjUfe Iciften. ~atum bitte idj bidj:
(Erquicre bu midj, ridjte meine baniebetgeveugte @SeeIe aUf auiZl bem
6tauvel ~f. 51, 14. Unb in ba§ nadj beinem ~ort, nadj beiner mer~
fjeinungj benn b11 !jaft mir augefagt, ban bu aUe meine @Siinben bon
mit roegne!jmen, fie mir nidjt auredjnen rooUeft.
B. ~ie fann :tJabib, ber foeben nodj befannt qat, bat ex ®otie§
20m unb ~Iudj bexbien! !jabe, e§ Illagen, fo au ®ott au xcben? ~ix
fe!jen ljier bie SjertIidjfeit be§ roaqxen ®rauben§. ~abib fuu! fidj im
®eifi be§ iljm bexljeinenen SjeiIanbe§, 2 @Sam. 7, 12, unb im medtaucn
aUf be$ 2Reffia§ merbienf! bitie± ex um ®nabe unb mexgeliung.
c. ~udj roiL rooUen un$ bon unfern 6unben au ®otte$ ®nabe
unb ~®fu mexbienft ljinroenben unb bnn ganaem ~exaen ®ott bitten:
,,@:rquide midj nacfj beinem ~odl" ~iL biit:fen. ia roir foUen fo liiiten.
134 Miscellanea.
~it tviffen: anattfj. ii, 28; ZSofj.6,37; 5lSf. 22, 27; ZSef. 42, 3. ~it
fjaIten bern &:;>eHanbe biefe feine ±toftHcljen ~ot±e bot unb fprecljen nun:
,,@rquicre miclj naclj beinem ~ort", naclj biefet beiner '{:lufage. ®I6
meiner €Jeefe S'iufje unb 15riebenl 5lSf. 51, 9-11.
D. ZS@fu§ erfjot± unf ere mUte butclj bie troftriclje IBetficljerung,
bat er alle unfete €JcljuIben bomg oe3afjrt unb alle unfete €Jtrafen ge,;
oittt fjaoe. Um un§ feinet ®nabe uub IBergeoung getvi13 3U macljen,
Iabet er un§ fjeute au f einem ®nabenmafjf ein, bamit tvit auf§ neue
in bem ®Iauoen geftiirft tvetben, bat tvir ±eiffjaoen an fetner bolIfom"
menen @rTofllug. eo Iat± uns alle einftimmen in bas mdcnn±ni§ unb
in bie mUte llnfers 5te6±es: "aneine €JeeIe" uftv. 15. &:;>. @ g g e r s.
Miscellanea.
;!)n~ Entf) etf dj c ::ttnnformn!nr ullh f cille ~ehentllllg ill ullf erer Erit.
lBefannt ift, baB 2u±fjers reformatorifdje Wr6eit aUf bem