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Theological Observer - Ritdjlidj.,8eitgefdjidjtIidje~
On Exemption of Church Property from Taxes. - No one can blame
the Government if, in the present emergency, it seeks to tighten all tax
screws that have become loose. Will the churches be affected? The
following editorial of the Christian Century (Aug. 19, 1942) is apropos:
"As reported by a correspondent of the Lutheran, the tax authorities
in Washington, D. C., have been revising the tax rolls and revising them
upward so far as concerns certain properties owned by religious bodies
which have hitherto been exempt. A Catholic institution, Immaculate
Conception College, was found to own more land than its very small
student body could reasonably occupy. The American University's
acreage was declared to be more extensive than could be justified by
its educational needs. Some acres of land belonging to Washington
Cathedral were held to be too remotely connected with the religious
use on which their exemption had been based. In all these cases the
privilege of tax exemption was restricted to the land actually being used
for religious or educational purposes. Granting that property really in
use for such purposes should be exempt from taxation - and even that
is an arguable question - it is a nice problem how much landscape can
properly be included under this privilege. A few years ago New York
went through the throes of a similar revision of its tax rolls. Out of
many incidents in that connection, there lingers the memory of one tiny
religious institution which was planted in the midst of a hundred-acre
tract that was being held tax free against a rise in values which would
ultimately provide an endowment. This abuse was corrected. The most
dubious of the recent cases in Waspington is that of the National Lu-
theran Home for the Aged, which was put back on the tax list on the
ground that its services were rendered only to Lutherans. The ruling
held that tax exemption can be rightfully granted only to institutions
which serve 'the indefinite public' and not individuals 'because they are
Methodists, members of the Eastern Star, Odd Fellows, or Knights of
Columbus.' This is certainly not the criterion which has usually been
applied. If it becomes general, the Lutherans will be hard hit, for they,
perhaps more than any other denomination of Christians, have accepted
the obligation of providing for the helpless members of their own group
and have built institutions for that purpose." A.
"Let It Be Confessional But Not Sectarian." - The Lutheran (July
22, 1942), under the given heading, prints a letter from one of its readers
pleading for synthesis vs. analysis of Lutheranism. Among other things
the writer says: "Lutheranism claims to be a timeless and comprehensive
interpretation of that faith whose historical materials are the New Testa-
ment and the Church of Jesus Christ. The Word and the Church are
both by inspiration. Our Lutheran faith does not desire to be judged
by others on the ground of one or another article of its many confessions.
It will not condemn any other Christian group on so narrow ground.
We would both be judged and judge by the sum of all the articles of all
our Confessions. [Italics our own.]
784 Theological Observer - ~trd)lid)ody,
which has many members differing from the other and each having its
own special function, as the eye, the ear, the hand, the foot: yet all
sympathizing and co-operating, and together constituting one living
organism. Variety of members, so far from hindering the action of the
body, really helps it, and makes it more useful. So, says the Apostle,
it is with the Church of God and its members. God in His wisdom has
bestowed on different groups of men various gifts of thought, character,
education, etc. These various gifts He allows to have play within rea-
sonable limits so that each denomination contributes something which
the others do not possess, and the sum total brings to all variety and
enrichment of Christian faith and service. Variety in the branches of
the Church no more militates against true spiritual unity than variety
in the members of the human body militates against the oneness and
efficiency of that body."
From this presentation of "Protestant unity" one may learn how
much confusion may result from the application of the words of our
Creed "I believe in the one holy Christian Church" to the visible Church
on earth. This mistake is made by the Romanists and generally also by
the Calvinists, though the latter acknowledge the ecclesia invisibilis.
The Romanists teach, as Dr. Woods expresses it in another place, "a me--
chanical and forced union," the Calvinists, a "unity in diversity." Con-
fessional Lutheranism allows unity in diversity only so far as ceremonies
or other externals are concerned. It permits no unity in diversity in
regard to doctrine or practice, for here Christ's command holds: "Teach
them to observe all things whatsoever I have commanded you" (Matt.
28: 20). It is true, Lutheranism can bear with weak brethren in non--
50
786 Theological Observer - .Ritcf)Hcf)<,8eUgefcf)icf)tncf)es
-essentials as long as they are open to conviction. But it cannot tolerate
·error even in nonfundamentals in case such error has its source in a con-
tentious spirit which refuses to heed God's Word. (Cf. 1 Cor.14: 37, 38.)
However, while true Lutheranism earnestly desires to see in opera-
tion a visible orthodox Christian Church on earth, united both in faith
and practice, it finds the "oneness" of the Church in the communion of
saints, the ecclesia invisihilis, thus avoiding the dilemma which Dr. Woods
vainly endeavors to avoid when he resorts to the principle of "oneness
in essentials and a reasonable latitude in nonessentials." This unscrip-
tural principle of the Reformed Church had led to the formation of
numerous sects within the Calvinistic fold, all championing diverse pet
teachings and yet unionistically fellowshiping with one another as a spir-
itual brotherhood, and this in open revolt against all Scripture passages
which condemn such syncretism. In the last analysis it has led to the
utter rejection of Christian doctrine in the great apostasy known as
Modernism. The illustration which Dr. Woods here quotes from 1 Cor.
12: 4 ff. does not at all apply to the false unity which he is defending,
but to the different forms of Christian service rendered by the various
members of the Church. According to St. Paul's teaching, however, the
Church in mattel'~ of doctrine and practice should be "perfectly joined
together in the same mind and in the same judgment." (Cf. 1 Cor. I: 10;
14: 37; etc.)
The principle of "oneness in essentials and a reasonable latitude in
nonessentials" has been sponsored also in Lutheran circles in our country,
and the deplorable confusion to which it has led is sadly attested by the
early development of the Lutheran Church in the United States. It is
a principle foreign to the spirit of true Lutheranism and withal a most
destructive principle. The glory of Lutheranism does not consist in
"unity in diversity." but in full unity of faith and practice, thus exem-
plifying (though weakly, since there is nothing perfect on earth) the
true spiritual unity of the communio sanctorum. The position of genuine
Lutheranism on the ecclesia visihilis and the ecclesia invisihilis, and their
relation to each other, alone is logical and Scriptural, and it alone will
preserve to the Church that soundness in doctrine and practice that is
so vital to its well-being and progress.
If it is said that since members of the communio sanctorum are con-
nected on earth with erring churches they are themselves sponsoring
error, the very satisfactory reply has been given that they err in igno-
rance since their faith in Christ prompts them to dedicate themselves
to the Lord in body, soul, and mind for full obedience to His Word
and will. J. T. M.
The Originality of Christianity. - In The Christian Advocate (June
25, 1942) Harris Franklin Rall, in his special department "Dr. Ran An-
swers Questions on Beliefs," explains to his readers the "originaltiy of
Jesus and of the Christian religion." In the final analysis he deals with
what is ordinarily denominated the absoluteness of the Christian religion.
In his reply Dr. Ran, professor of Systematic Theology in the Garrett
Bible Institute, says: "There are two dangers that we need to avoid here.
One is to suppose that Christianity in its ideas, its ideals, and its religious
Theological Observer - .Rhd)ftd)'3eitgefd)id)t1id)es 787
rites (such as Baptism and the Lord's Supper) is totally different from
every other religion; or even to hold that outside of Christianity no
truth, no virtue, and no faith are to be found. Hardly anyone would go
to this extreme, but there is often the fear that in any such admission
we endanger the uniqueness of Christianity. To hold such a position,
however, is surely to think unworthily of God. We believe in the one
living God of all peoples and all history. Supremely revealed in Christ,
He is yet the God who has everywhere and always sought to disclose
Himself to men and has never left Himself without a witness. And
wherever the love of God meets human need, and the truth of God
speaks to the human heart, and man makes response in repentance and
raith, there in some measure is real religion. Not uncommon is the second
danger: to suppose that there is really no difference between the various
faiths, that truth is everywhere, and that each people has its own best
religion."
To avoid the two mistakes, Dr. Rall suggests the following way out:
"We believe in the living God who in Jesus Christ brings the supreme
and sure revelation of Himself and the gift of forgiveness and fellowship
with Himself. If elsewhere there is any truth or faith, we rejoice, for
this is from the living God. We do not seek to establish Christianity by
denial or depreciation; \ve believe that in Christ the living God has
spoken to men and is reconciling men to Himself. Our systems of doc-
trine are imperfect; so are our lives; so is the historical Church ....
In Jesus as the Truth and the Way and the Life we have what is central
and unique and original in Christianity. This does not mean that there
was no truth before Him; let us remember that the Old Testament was
His Bible and the synagog His Church. . .. The ages prepared for Christ;
He took up in Himself the life and truth of the past. But He Himself
was new. He was the supreme deed of a God who had always been
acting; He was the clear, sure Word of God who had always been
speaking."
Dr. RaIl here follows such rationalists as Harnack, Ritschl, Fosdick,
and others who regard Christianity merely as the most complete, the
most adequate, the supreme revelation of God. The difference between
Christianity and other religions (according to these men) therefore is
one of degree only, not one of kind. Dr. Pieper in his Christliche Dog-
matik (as do all truly Christian theologians) rightly condemns this view;
fOF Christianity is not simply the best religion, but the only religion.
It is true: also man-made religions more or less teach the divine Law
since this is written in man's heart. But Christianity alone teaches as
its central doctrine the vicarious atonement, and only Christianity there-
fore proclaims the saving Gospel of Jesus Christ. Dr. Ran, as most
rationalists, bestows great praise upon Christ and uses the customary
Christian dogmatic terminology, though not in its traditional sense. We
must, however, not be deceived by this subtle hypocrisy. Modernism,
despite all its pious phrases, rejects the "blood religion" of orthodox
Christianity and therefore has no other way of salvation than following
the noble example of Christ's exemplary life. Briefly expressed, the
originality of Jesus consists in the amazing fact that by the shedding of
His blood He has become the Savior of the world. Other religions have
teachers; Christianity has a divine Savior. Just that is the originality
of the Christian religion, or as Dr. Rall calls it, its uniqueness.
J.T.M.
Church Conditions in Norway. - Developments in the Norwegian
ecclesiastical sphere seem to have reached the crisis stage. The Luth.eran
Companion of Aug. 20, 1942, in an editorial, submits pertinent information:
"What appears to be a complete break between the Lutheran Church
of Norway and the Quisling-dominated State has occurred, according to
news dispatches reaching this country on July 27. The separation be-
tween Church and the Nazi government in Norway became a fact when
six leaders of the Church met secretly in Oslo and set up a provisional
church council. They also drew up a manifesto addressed to Norwegian
churchmen, declaring that no compromise peace with the Quisling regime
was possible and that the Church of Norway would continue to func-
tion independently and, if necessary, against the Nazi rule in that country.
"This is a fateful decision, but it is clear that the Church in Norway
had no other alternative. Not only had the Quisling government openly
assumed spiritual prerogatives which did not belong to it, but it had inter-
fered with the internal affairs of the Church and sought to deprive it
of its freedom of action.
''Not only this, but it had also assumed the authority of deposing
the regularly ordained bishops of the Church and of appointing new
ones in their stead. The consecration of the latter was not in accordan~e
with the traditions and canons of the Church, which require that this
rite shall be performed by regularly consecrated bishops of the Church.
"It is clear that the situation in Norway between the Church and
State has become an intolerable one, and the regularly constituted
leaders of the Church had no alternative but to declare their complete
independence of a treasonable government which is trying to compel the
Church to bow to despotic foreign yoke. In reality, the bishops and
other heroic spiritual leaders of Norway are fighting for a free Church,
but, in doing so, they are also fighting for a free country and a free people.
"Perhaps the events in Norway will prove to be providential and
that the separation between Church and State, precipitated by an emer-
gency, may become a permanent one. Although the relationship between
Church and State in all of the Scandinavian countries has been a salutary
one in many respects, there are many church leaders who have believed
that a free Lutheran Church in these lands would become more virile
and spiritual in character than a State Church. The Lutheran Church
in America has been cited as an example of the advantages of a free
Church.
"In any event, all Lutherans throughout the world will pray for their
brethren in Norway, that God may strengthen and help His people in
these trying days, and that the Church of Christ may prove victorious
over all its adversaries." A.
The Ev. Luth. Synodical Conference Seventy Years Old. Since
the 1942 convention of the Ev. Luth. Synodical Conference was canceled,
Dr. L. Fuerbringer. its present President, has published the reasons why
this was done together with an account of the special meeting of repre-
sentative men of the Synodical Conference who made the decision. What
interests us above all in the article is a personal note of Dr. Fuerbringer
attached to his report, which, we believe, deserves careful consideration
by all who are connected with the Synodical Conference. We quote the
paragraphs as they are published in the Luthe'rctn Sentinel of July 27,
1942. Dr. Fuerbringer writes:
''The Synodical Conference has now been in existence for seventy
years. It is a union of synods which unwaveringly acknowledge the
canonical books of the Old and New Testaments to be the Word of God
and adhere to the Confessions of the Evangelical Lutheran Church of
the year 1580, the so-called Concordia. In these seventy years the
Synodical Conference had as its purpose and goal what is declared in
its Constitution, 'outward· expression of the unity of the spirit existing
among the respective synods; mutual strengthening in faith and confes-
sion; promotion of unity in doctrine and practice and the removal of
any threatening disturbance thereof; co-operation in matters of common
interest; '" union of all Lutheran synods of America into one single
orthodox American Lutheran Churcb.' In this sense the Synodical Con-
ference has labored for seventy years and wherever difficulties and
disturbances arose has exerted itself to solve and remove them. The
Synodical Conference is God's work, and its confession and purpose are
God-pleasing because in accord with Holy Scriptures.
"The writer has had personal contact with the Synodical Conference
since 1886 and has rather regularly attended the conventions for the
last fifty-six years. Anyone interested in its history can readily inform
himself of the genuine joy and gratitude of our Fathers when the
Synodical Conference, after extended negotiations and efforts, was finally
called into being. In these seventy years there were indeed difficulties
and differences of opinIon, but throughout earnest efforts were made at
a brotherly, God-pleasing solution. We repeat: the Synodical Confer-
ence is the work of God. The times are fraught with dangers for the
confessional Church; difficulties and attacks are apparent. And for this
reason all honest Christians sincerely pray to God that He might grant
to all members of the Synodical Conference and maintain among them
a spirit of true brotherliness and love, sincere confidence in one another,
and that He may heed and fultlll the ancient prayer:
Unto Thy Church grant, Lord, Thy grace.
Peaee. concord, patience, fearlessness."
Dr. Fuerbringer in these paragraphs calls attention to a number of
important points. In the first place, quoting the Constitution of the
Synodical Conference, he mentions as one purpose of the Conference the
"union of all Lutheran synods of America into one single orthodox
American Lutheran Church." That is one of the purposes of the Synod-
ical Conference still, for the clause in the Constitution has never been
revoked. In the second place, the Synodical Conference itself was called
into being only after "extended negotiations and efforts." Let us not
be discouraged if today the pursuit of a God-pleasing church union is
a very difficult and thankless task. In the third place, Dr. Fuerbringer
calls for the prayers of all members of the Conference that God may
maintain it in the dangers, difficulties, and attacks of the present time.
790 Theological Observer - ~itcr,li4J<'leit\lef4Jid)tlia)e~
Let us offer up our prayer on that behalf, but let us also add our inter-
cessions that God, in His infinite mercy, may gather all Lutherans who
are willing to stand foursquare on His precious Word and the Confessions
of the Lutheran Church into one spiritually united Church; for as the
bringing about of the Synodical Conference was God's work, so also it
will be God's work to bring about a "union of all Lutheran synods in
America into one single orthodox American Lutheran Church." Lastly,
as the acceptance of God's Word in its truth and purity was the uncon-
ditional basis of the Synodical Conference, so also true unity in faith
and Lutheran practice must characterize the "orthodox American Lu-
theran Church" for which so many earnest Lutherans have been work-
ing these many years and still are working with ardent zeal. President
Fuerbringer's report indeed offers a very timely and important message.
J.T.M.
The Study of Scripture and of Christian Doctrine in Lutheran Semi-
naries. The Journal of Theology of the American Lutheran Conference
(June, 1942) contains a most interesting "Study in Curriculum Offerings
and Requirements of Twenty-two Lutheran Seminaries" in the fields of
Biblical Instruction and Systematic Theology. The statistics in general
speak well for our own curriculum in the two mentioned fields at Con-
cordia Seminar.J. In fact, in the department of General Bible Study
St. Louis ranks highest with 159 semester hours, in the Old Testament
(with Hebrew) with 96 semester hours and in the New Testament with 63.
The writer, the Rev. C. Umhau Wolf, M. A., M. S. T., fellow, Hartford
Theological Seminary, introduces his statistical report on Bible study with
the remarks: "The Lutheran Church believes that its founder rediscov-
ered and unchained the Bible. It is to be expected, therefore, that the
Lutheran minister receives a strong foundation training in essentially
Biblical courses. That same founder was a translator of the Bible, and
so it likewise is to be expected that Lutheran seminaries would give
a great place to the study of the original languages of the Bible. Both
of these expectations are borne out by the present study and analysis of
the curricula in the twenty-two Lutheran seminaries in the United
States and Canada." By way of further explanation he says: "All of
the seminaries offer or advertise work in the Old and New Testaments.
Only three seminaries do not offer any Hebrew or Aramaic. However,
eleven do not require it for a certificate of graduation. All the semi-
naries offer some Greek, and only two permit graduation without the
study of New Testament Greek. . .. The total advertised semester hours
in all departments of the twenty-two seminaries is 3,050. Of this number
1,234 are in the Department of Biblical Studies, or 41.1%. This is above
the average of 57 seminaries in 1930-1931, devoting 38% to the com-
bined study of English Bible and Biblical Languages."
Still more important are the writer's remarks on the study of Sys-
tematic Theology in Lutheran seminaries. He writes by way of intro-
duction: "Among other Protestants, Lutheran ministers are noted for
their theological unanimity. Despite the unfortunate and, perhaps, in-
consequential [7] synodical divisions, the Lutherans are more united than
any other denomination in America. In a study of theological beliefs
Lutheran pastors agreed on 44 out of 56 items. This is both a cause and
a result of the type of training the Lutheran minister receives. . In
the twenty-two Lutheran seminaries in America the study of Systematic
Theology ranks second in importance, judged by courses required and
offered. Only the Department of Bible and Biblical Languages exceeds
the importance of Systematic Theology from this point of view. . .. The
combined number of semester hours offered in the twenty-two semi-
naries in this department for the school year 1940-1941 was 561.3. This
is 18.4% of the total number of hours advertised. This likewise is above
the average of 55 seminaries offering such courses in 1930-1931, in which
only 12.5% of all offerings were in Theology and Philosophy. . .. The
average curriculum would advertise 25.5 hours and require 21.7 hours in
Systematic Theology. The proportion of required hours to the total
offered in the department is the highest of any department of study in
the Lutheran curriculum."
Next the writer offers some interesting statistics on courses in Chris-
tian doctrine. Here again Concordia, St. Louis, ranks highest with 45 ad-
vertised semester hours, but Concordia, Springfield, ranks highest with
36 required semester hours. In Philosophy and Philosophy of Religion
Gettysburg ranks highest with 15 advertised semester hours and Suomi
with 11 required semester hours. The writer comments on these figures
as follows: "Fron'} these t8_bles one interesting thing is apparent. Itl the
Lutheran Church of America the reputation for liberal thinking, whether
deservedly or not, has become attached to Gettysburg Seminary. This
is either the result of or the cause of the above ranking of Gettysburg
as lowest in requirements of Christian Doctrine and Systematic Theology
per se and as highest in advertised offerings in Philosophy. The next
lowest in Systematic Theology requires twice as much work as Get-
tysburg. There is allowance made in this judgment for the reduction of
the Gettysburg term hour into semester hours. On the other hand,
the Synodical Conference has generally the reputation for fundamen-
talism and conservatism. It is in line with this reputation that Con-
cordia, St. Louis, offers the most work in Systematic Theology, while
its sister seminary, Concordia at Springfield, Ill., requires the most work
in Christian Doctrine. The Synodical Conference places three of its
seminaries among the first four according to hours in this department.
"'Comparative Symbolics,' the study of other Christian churches,
forms an important sector of the total curricula of Lutheran seminaries.
There are some fifteen courses in varying length offered with this title.
Many non-Lutheran pastors have made it known personally to the writer
that this is one subject greatly missed in their general theological train-
ing. The confessional emphasis of Lutheran Christianity makes this
training necessary along with the study of Lutheran Symbols. Thir-
teen seminaries offer courses in the Lutheran Confessions. In addition
to a general course in Symbolics, seminaries have courses entitled 'The
Large Catechism,' 'Formula of Concord,' etc:'
The writer closes the article with a plea which deserves very much
to be heeded and which, we believe, Lutheran seminaries will heed
more and more in the present crisis and in the period it will usher in.
He says: "The place of doctrine in the Lutheran Church has been main-
tained through the age of its expansion. It is to be hoped that in this
792 Theological Observer - seitcfJlid)~3eHgefd)id)tltd)es
age of theological experiment and educational theorizing the Church of
the Reformation will not permit its backbone to be broken or bent.
By emphasizing the departments of Bible and Systematic Theology the
,Church will remain strong, the ministers will be able to combat the
'heresies of the world and to strengthen the faith of the sheep within
their flocks," J, T, M,
The "Orthodoxy" of the New-Supernaturalism. There is reason to
-assume that Christian ministers at times are inclined to take the "ortho-
doxy" of the New-Supernaturalists rather seriously just as if they were
willing to leave humanism and return to positive Christianity, Rein-
'hold Niebuhr especially seems to make that impression on many, The
CaLvin F01"um (June-July, 1942) in an article entitled "Christian Theism
'and the New-Supernaturalism," very fittingly illustrates the "band
wagon of the New-Supernaturalists" by the story of a man in hiding
a short distance from the road. To a friend on the road he had given
'instructions to play a doleful march in case the passer-by should be
'a man and a bridal march in case of a woman, For a while all went
-well, but suddenly the friend played a mixture of joyous and sad music.
"I thought," the friend later explained," you would understand that it
'was a monk." "Such a monkish tune," says the CCLLvin Forum, "is that
of the New-Supernaturalist, It sounds both orthodox and heterodox,"
Of the New-Supernaturalists Reinhold Niebuhr perhaps is still the most
popular, but as Georgia Harkness, who studied under him, says in The
Resources of Religion (p, 97), he did not "manifest a somersault back
to Fundamentalism" and "it would be impossible for him to revert to
Biblical literalism," These statements are proved correct by what Nie-
'buhr himself has written, Regarding the Bible he believes that it con-
tains "irrelevant precepts deriving their authority from their sometimes
,quite fortuitous inclusion in a sacred canon" and "social and moral
standards which may once have had legitimate or accidental sanctity,
but which have, whether legitimate or accidental, now lost both religious
and moral meaning." (Cf. CaLvin Forum, VoL III, Aug,-Sept., 1937.)
The writer of the article remarks on this: "It is apparent that such a view
of the Bible must upset the other doctrines as held by the theist [that is,
the Christian believer]. The Biblical account of the Fall of Man be-
comes a myth, which is true at all times, for it occurs again and again.
The New-Supernaturalist speaks much of Christ, using traditional terms
with a nontraditional meaning, but from all appearance this Christ
is not the traditional Son of God. Niebuhr relates in Beyond Tragedy
how, at the time of his ordination, he was perplexed about confessing
'I believe in the forgiveness of sins, the resurrection of the body, and
the life everlasting.' The words resurrection of the body caused him
much difficulty, Now, however, he says 'the stone which we then re-
jected has become the head of the corner.' He realizes the importance of
the phrase and we gladly agree; but then comes [Niebuhr's denial of
the Christian doctrine]: 'The idea of the resurrection of the body can,
of course, not be literally true.' And later: 'Resurrection is the divine
transformation of human existence' (pp. 289-290). The vicarious atone-
ment of Calvary is explained in these words: 'The Savior dies not be-
,cause He has sinned, but because He has not sinned, He proves thereby
Theological Observer - .Rhd) lidH3eit\1ef rf)icl)tlid)es 793
that sin is so much a part of existence that sinlessness cannot maintain
itself in it.' (Op. cit., p.167.) . .. Becoming impatient with the world
order, Niebuhr also becomes impatient with the orthodox Church and
speaks of its 'petrified doctrine and irrelevant puritanical precepts.' We
agree with the New-Supernaturalist that this world is in a bad way,
for it is not 'of the Way.' We also agree when he shouts that God should
be on a high throne and not on a high chair. We would not even
maliciously remind him that that is what the theist has maintained all
along. 'Sin is real,' he tells us. That, too, we have known all along,
and we hope that he understands what he says. When, however, such
statements are merely 'selected passages' from a Bible which they refuse
to accept as infallible, we realize that what they select today they may
reject tomorrow. Their Supernaturalism is 'new' as in conquered Europe
there is 'new' bread; it does not contain the real stuff."
The NeW-Supernaturalism or Neo-Orthodoxy is as far removed from
orthodox Christian belief as was Ritschlianism in the footsteps of which
it follows very closely. It is nothing else than a modified brand of
Modernism with new twists of speech and new emphases. J. T. M.
To Say the Truth. - Under this heading, Paul Ylvisaker in the
Lutheran Sentinel (April 27, 1942) makes a historical correction, which
because of the importance just now attaching to the Norwegian Synod of
the American Evangelical Lutheran Church (since next year it intends to
celebrate its ninetieth anniversary as the direct successor of the former
Norwegian Synod), no doubt, deserves far greater publicity than it can
receive in so small a periodical as the Sentinel.
The error was committed by the Lutheran Herald (Feb. 10, 1942),
which claimed that Nils Thorbjornson Ylvisaker, the first ordained
pastor of that name, was a "Hauge an layman, who later became an
ordained pastor in our church." The correction of this statement is
twofold. In America at least, N. T. Ylvisaker was neither a lay preacher
nor a Haugean. As the article says, "the pioneer Nils Ylvisaker was
hardly a lay preacher in the accepted American understanding of the
term. He was licensed as a traveling emissary of the Mission Society
in Norway .... It was the Rev.H.A.Preus, who in 1867 went to Norway
to seek pastors for the new settlement here. Finding out from personal
conversations of Nils Ylvisaker's doctrinal soundness, he, on behalf of
his Norwegian Synod, asked him to come to America. He informed Nils
Ylvisaker of the fact that the spirit of the Haugean movement in America
was not that of Hauge, but rather that of Elling Eielsen. Eielsen was
a schismatic of the first order.
"Nils Ylvisakcr learnend of thc resulting confusion of church life
in America and cast his lot with the Norwegian Synod. . .. For such
loyalty to the Lutheran Confessions and to Scriptural teaching with
regard to the divinity of the minister's call to a local congregation he
was bitterly attacked. We read in the Introduction to his book of
sermons published in 1876: 'It is a well-known fact that the church
body of which I am a member (and I thank God from my heart that
He has brought me into it, in spite of its weaknesses), the Norwegian
Synod, has been the object of the most damaging accusations and attacks.
A chief accusation has been and is that we make the way to heaven
794 Theological Observer - ~itcl)licf)~8eitgeicf)id)md)es
wide, that we deceive souls by a hope of salvation without the heart's
thoroughgoing conversion to the Lord, yes, that we even oppose all
spiritual life in the congregations. I personally, not the least, have
been the object of such accusations. In rapid succession they have
accused me of having fallen from the old simple faith, of having sold
my convictions for a clergyman's collar, yes, that I have by an oath
obligated myself not to preach the Law. . .. I know as far as I am
concerned, as before the countenance of the All-knowing, that I from
the heart ask for the old paths where is the good way, and in spite
of weakness I humbly pray God that I might receive His wisdom and
power to walk therein.'''
The writer admits that N. T. Ylvisaker was a lay preacher while
still in Norway, for "circumstances in that country called him to conduct
devotional meetings from place to place. But when the same Ylvisaker
came to America, he wanted nothing to do with Eielsen and his fol-
lowers, who were a thorn in the flesh of the Norwegian Synod." In
America, Ylvisaker, therefore, was neither a lay preacher in the ordinary
meaning of that term nor a Haugean, as the word is commonly
understood.
The "vriter concludes his article with the words: "Nils Thorbjornson
Ylvisaker was regularly ordained by Synod officials, accepted a cali,
wore a gown in the pulpit, and preached that we are saved by grace
alone, without the deeds of the Law. His whole theology was contrary
to the conflictLrlg philosophy of 'Opgjoer: He was not a 'Haugeaner' in
the sense that the word is used today. Let us speak the truth, and the
whole truth."
As we read the last admonition, we thought of the utter impossibility
in many instances of speaking the truth and the whole truth regarding
the great men and movements in the early history of our Church.
Frequently the necessary sources are lacking, and the testimony is con-
tradictory. For this reason, men who are acquainted with the facts ought
to attest the truth, even at the cost of being regarded as picayunish
in their emphasis on details, in order that the history of our Church
may accurately and truthfully be told both by us and those coming
after us. To call N. T. Ylvisaker a "Haugean layman" certainly does
not do justice to this great Lutheran pioneer in America. J. T. M.
Brief Items. - The Franciscan Fathers have purchased in the loop
district of Chicago a theater and the building in which it is located. The
price was $600,000.00. It is the intention to make the building a mission
center wi.th a chapel and monastery. Rome evidently is still very
aggressive.
Dr. Daniel A. Poling, international president of the World Christian
Endeavor, editor of the Christian Herald, and pastor of the famous Baptist
Temple in Philadelphia, has announced a leave of absence as pastor to
become an Army chaplain. He served as a chaplain in the last war.
The Lutheran
In Berkeley, Calif., Dr. J. Hayden Tufts, one of the first faculty mem-
bers of the University of Chicago and a prominent American philosopher,
died August 6. A.