II arnurnrbta IDqrnlngiral :!Inutqly Continuing Lehre und Wehre (Vol. LXXVI) Magazin fuer Ev.-Luth. Homiletik (Vol. LIV) Theol. Quarterly (1897-1920) -Theol. Monthly (Vol. X) Vol. II September, 1931 No.9 CONTENTS Page ENGELDER, TH.: Ein modern-lutherischer Beitrag zur Eschatologie . . . . . . . . . . . . . . . . . . 641 KRETZMANN, P. E.: The Inspiration of the New Testa- ment... ... ......... ......... ..... ......... 655 MUELLER, J. T.: Introduction to Sacred Theology.. 666 KRETZMANN, P. E.: Schreibfehlel' in den Buechern Sa- muels.. .... .. . ... .. . ... ... . ................. , ........ 679 ARNDT, WM.: The Preacher and Allegorical Interpreta- tion ................................................... " 684 Dispositionen ueber die von del' Synodalkonferenz ange- nommene Serie alttestamentlicher Texte............... 697 Theological Observer. - Kirchlich-Zeitgeschichtliches. . . . .. 705 Book Review. - Literatur ................................. . 713 Ein Prediger muss niebt allein weiden, Es ist kein Ding, das die Leute mebr also dass er die Sebale unterweise, wie bei der Kircbe bebaelt denn die gute ale reebte Christen Bollen seln, sondem aueb daneben den Woelfen wehren, dass .ie die Sebafe niebt angreifen und mit WBeber Lebre verfuebren und Irrtum ein· fuebren. - Luther. Predigt. - Ap%gie, Art. 2.+. If the trumpet give an uncertain BOund, who shall prepare himself to tbe battle? 1 Oor. LJ,8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PUBLISHING HOUSE, St. Louis, Mo. Theological Observer. - .Ritcf)licf)~8eitge\cf)icf)mcf)es. 705 gICiuliigen, hJeir man fo be~ ~CErrn ffieidj lie11er Damn Wnne. )fiar~ nungen hJiII man nidjt hJafjr fjalien. ®oIdjer llngefjorfam iff bem ~CErrn mi13fCiIfig, !8. 23. ;!)a~ finb fjade, aoer hJafjre )fiode. )fienn man nidji in aUen ®±iicIen gefjorfam ift, fo if± in )fiafjrfjei± unfer ,,05efjorfam" llngefjorfam, ~&gii±±erei unb 05ii:i,3enbienf±, ba nidji 05o±te~ )fiiIIe, fonbern unfer eigener )fiiIIe, unfer !8orieil, unf ere ~equemlidJfeit, 'iSletf dje~Iuft UftD. enihJeber au~fdjliei3lidj ober bodj nelien bem )fiilIen 05otie~ geUen foIL ;!)a~ iff ~ligii±±erei, ®iinbe gegen ba~ erfte 05eoo±. ;!)a~ ift :gauoereifiinbe, inbem man, hJie ber :gaulierer, aU fiinbIidjen IDCi±±eIn bet ®elliftfjUfe greift, hJeU man 050ti nidjt outraut, baB er benen fjelfen hJetbe, bie lilinbling~ ifjm ge,; fjotdjen. Ungefjorfam ftiita± in~ !8erbetlien: a citlidj , benn ®aul hJitb bet'" hJorfen ag ~iinig; ehJig, hJenn man hJie ®aul nidjt ~uBe tut, fonbern ~uBe nur etfjeudjeI±, !8. 24-26; ~of. 4, 6; SUageI. 3, 42 ff.; ffiiim. 2, 8. )fioUen hJit 05o±± gefaUen, fo miiflen hJit aU en ~odjmu± unb Un~ gefjotfam fafjten 1affen. )fiie niitig fjaoen hJit ben ~eUanb, ber burdj feine ;!)emu± unb feinen 05efjotfam un~ mit 05o±± berfiifjnt fja±! ~fjiL 2,6ff.; ffiiim.5,19; ~ef.50,5ff.; ~elir.5,8.9. ~aIten hJit un~ an ifjn, unb folgen hJir f einem !8otlitrb in f einet maft! ~fjiI. 2, 5; IDCattfj. 11, 29. )t.2. ~ III ~ Theological Observer. - ~itdjIidj~8eitgefdjidjmdje~. I. 2tml.'rilm. SiJie rihnifdje ~irdje in I8raftHen. ;;sm ,,2utfj. SjeroLb" Iefen hJit: ljiet~ iiber: ,,®djon feit dnigen ;;saljren bemiiljt fidj bie failjolifdje .mrdj in ~ra~ fiIien Iebljaft um dne m3iebergehJinnung iljrer aHen ljerrfdjenben ®ieUung. j80r aUem fudjt fie in immer neuen Ilrntragen bie m3iebererlangung bet Ilrnerfennung af!:; ®taagreIigion au erreidjen. Ilrn j8orfti.iten gegen bie gegenluartige j8erfaffung, bie im llnterfdjieb gegen bie j8erfaffung be~ 1889 abgefdjafften Sfaiferreidj£l cine foldje ~eboraugung einer SfonfeHion nidji rennt, ift fein IDCangeI. ~euerbing£l erft hJieber ljat anIatIidj ber firdj~ Iidjen 15eier be£l ®iege£l ber neuefien brafiIianifdjen meboIution ber ®ra~ bifdjof ~ecrer bie ®rluariung au£lgef1Jrodjen, bat ba£l j8erljaIing aluifdjen Sfirdje unb ®taat ben m3iinfdjen ber fatljoIifdjen .mrdje entf1Jredjenb ber~ faffung£lmatig neu geregeIi luerbe. 05rcidjaeitig ljat cine fficifje fatljoIifdjer 15rauenberbanbe unier ber 20fung ,@)oti unb j8aterIanb' dnen nmen 15eIb~ aug fiir bie offiaieUe Ilrnerfennung be£l SfatljoIii3i£lmU~ af!:; ®iaagreIigion oegonnen unb ®ingaoen an ben ~unbe£l1Jrafibenten unb ben :Juftiaminifter gemadjt. " :l)er fatljoIif dje ®infIut acigt fidj in ~tafiIien audj in ben neuen ®djuIgef e:i,3en, bie ber ~a1Jf±firdje eine nidji au unterf dja:i,3enbe IDCadji ein~ raumen. m30 ber ~aW am muber ifi, ljeitt e£l iiberaU luadjen. ;;So )to IDC. Lutheran Ministers' Stand on Private Confession Vindicated.- The papers report that Rev. Emil Swenson of Minneapolis, member of the Augustana Synod, who had been held in contempt of court and sentenced 45 706 Theological Observer. - .RitdjHdj'8eitgefdjidjtndjes. to pay a fine of $100 or serve thirty days in the county jail because he refused to divulge what had been communicated to him by way of pri- vate confession, has been exonerated by the Supreme Court, to which the case had been appealed. The court opinion stated concerning the right of a pastor to refuse to make known what has been told under the seal of confession: "It is the duty of the court to protect the privilege, and there is little danger of the witness, under the claim of privilege, screen- ing others from justice." This court decision is altogether in line with the fundamental American principle of separation of Church and State. As has been mentioned before in this journal, the laws of the State of Minnesota have this spring been amended in such a way that ambiguity as to the sacredness of confessions made to a minister in his capacity as pastor vanishes. A. Sur gcgcultliiriigeu firdjHdjen £Iage in 'l)entfdjlanb. filier biefe§ :.itfjema fjat ~rof. Dr. (Z. stlenef im ",\hrdjenlifatt" lieadjten§roerie &riifeI beriiffenb Hdjt. &U§ bem &rtifef, ber am 20. ZSuni erfdjienen ift, nefjmen roir hie fofgenben ~aragrapfjen fjeriioer. Wadj dner ~efprecljung ber mereine UnD ber &nftarten, bie fUr bie Sfirclje tiitig finb, fiifjrl Dr. stlenef fori: "stliefe fircljIiclje &rlieit ift geroiB fefjr erfreuIiclj. iSreHiclj, e§ ift ein &lier babei, unb bie§ &lier hiitfen nnt nicljt iilierfefjen. (Z§ fefjrt niimfidj bieIfaclj nodj an ber recljten 6teUung aur Sjeifigen 6cljrift, bieUeicljt roeniger in ber ~ra6i§ af§ in ber :.itfjeorie; bieUeicljt roeniger liei ben einfiirtigen @:fjriften aW liet ben iSiifjrern. stliefe ljalien tJielfaclj noclj nicljt ben jffieg aur SjeiHgen 6cljrift af§ ber unfeljlliaren QueUe be§ @faulien§ auriicl'gefunben. ZSn biefem ~unfte ift man noclj im ~ann ber mobernen ~eologie. stlaB bie meracljtung UnD @eringfclj~ung ber Sjeifigen 6cljrift fcljroete 6iinbe ift, baB fofclje @ering~ fdj~ung, roie bie moberne ~eologie iilierljaupt, mit Scljufb triigt an bem l1liebergang be§ djriftricljen @faulien§ unb 2elien§, biefe (Zrfenntni§ fefjrt noclj bieIfaclj. iSreHiclj, ber mobernen ~eologie af§ folcljer giOt man naclj unb naclj ben &lifcljieb; fie liefriebigt eli en nidjt me!jr. (Zin ~aftor fdjreilit im ~farrlifatt bon 1930: ,stlie @egenroari ift aUf bem jffiege, ficlj bon aeit~ roeHiger @eringfcljiitmng bon 2eljre unb ~efenntni§ au erljolen. Sjeute fragen afabemifclje 2eljrer nicljt roie noclj bor bem Shiege, roiebier man ben mobernen ID?enfcljen babon noclj aumuten fann. ID?an lieginnt bie 6clj~e ber Sfirclje roieber ljerborauljolen. stier ID?ateriafi§mu§ friifjerer Beit ift im 6cljroinben. stla§ @:ljriftentum o!jne stlogma. oljne ~efenntni§ !jat ali~ geroirlfcljaftet.' &lier ein anberer, fonft rooljlmeinenber ~eolog liemerft baau: ,Wicljt jeber roirb bie§ UrteH lolien.' 6tatt ficlj iilier folclj ein UrieH au freuen, finbet man e§ boclj noclj liebenfficlj. stlie &ngft bor ber jffiiffew fcljaft ift immer noclj nicljt gana iilierrounben, oligleiclj Waturafiften lDie Sjiicfel unb @enoffen alifolut au ben :.itoten ge!jiiren. Wiemanb gfaulit meljr baran, baB biefe Waturroiffenfcljaftrer bie jffiaqrqeit ber SjeiHgen 6cljrift umgeftoBen qalien. stlie Sjeifige 6cljrift roirb roieber ba§ :.itroftliuclj unb geroinnt iqre &utoritiit roiebeL Sjoffen roir, baB fie in stleutfcljlanb liafb roieber in iqre boUe &utoritiit eingefett roirb. morberqanb ift e§ noclj nicljt fo roeit. stliefe gelirocljene 6teUung aur SjeHigen 6cljrift qat briilien cinen Unioni§mll§ eraeugt, ber gerabeau in§ jffiUbe au f cljieBen brofj±. stlie @e~ benffeiern be§ ID?arlilltger ffiefigion§gefpriiclj§ ou ID?arliurg 1929 unb ber &ug§ourgifcljen Sfonfeffion au &ug§ollrg im ZSllni 1930 feiten§ ber Unierien Theological Observer. - .reitd)fid)~,(leit\!efd)id)md)e!l. 707 , ftanhen borr unh gana unter hem ,(leicljen her Union. SDie lReformierten feierten mit unh tourhen ag bolle @Iauoen~oriiher oefjanhert, mil 00 me arten 2efjrmfferenaen nicljiil mefjr 3u oebeuten fjatten. man filfjrte nicljt hen ,anhem @eift', toie 2utfjer ifjn f~iirte au marourg ~nno 1529. man filfjrte ficlj im @etoiffen geounhen, sUfammenouftefjen our gemeinfamen ~roeit. SDail @etoiffen unh hie gemeinfame ~roeit ftanh btefen ([{jriften fjofjer aH; me ~reue gegen hail nare ~ort @otteil. (til ift ia recljt menfcljficlj, DaB man hie ftarfenhe @emeinfcljaft aller @fiiuoigen fucljt im ~ampf gegen hen gemeinfamen {yeinh, hen Unglauoen; aoer eil oIeiOt ein fcljtoerer mangel heil @Iauoen~, toenn man folclje @emeinfcljaft fjofjer fcljiii;?t ag hie ~reue gegen @ntteil lffiort. {til macljte einen peinficljen (tinhrucf, ag man oeim lBedefen her 5ifugilourgifcljen ~onfeffion foIclje @5tellen iioerging, in henen hail j8efenniniil 3eugt gegen me faIfclje 2efjre her lReformierlen. @5oIclje @5tellung fcljIieBt in ficlj oher filfjrt boclj aur @Ieicljgiirtigfeit gegen @otteil ~ort unh lffiafjrfjeit. @5o toar hie {yeier her ~ugilourgifcljen ~onfeffion feitenil her Unierlen eine innere Untoafjrfjeit, beren man ficlj Ieiher nicljt oetouBt tuurk ~a, feIoft bon einer getoiffen @emeinfcljaft mit her lRomi~ fcljen ~rclje triiumt man in getoiffen ~reifen, inbem man henft, foIclje @emeinfcljaft fiinne toidHclj toerhen, toenn hie ~atfjomen hie @eifteilgaben 2uifjeril unh hie (tbangeItfcljen heffen (tinfeitigfeii anerfennen toiirhen. (tinerfeiiil ift hiefer ~raum fo naib, anhererfeiiil berrat er eine folclje Un~ fenntniil heil ~api1lmU1l, haB man ficlj oiUig tounbern muB. @5oIcljer ~Ian mUB sur lBedeugnung heil (tbangeItumil filfjren. SDarum toar e~ nur recljt, toenn ~rof. ~irfclj in @ottingen fagie: ,man fann ficlj nur tounbern, haB ernfte .manner an folclje ~riiume ifjre ,Beit berfcljtoenben unh gana bergeffen, haB stuifcljen her ~apftfirclje unb her lReformatorifcljen ~irclje me lffialjrfjeit ftefjt. '" lffiir freuen unil iioer hief e ~orte. hie bon einem her Ieitenben .miinner in her amedanifclj~Iutfjerifcljen ~rclje gefcljrieoen finb, unh Ijoj'fen, haB fie fotunljI fjiioen toie hriioen geIef en unb lieacljiet toerhen. ~. Difficulties for Rome. - While in the eyes of the superficial ob- server Rome's power is daily growing, the path of the Pope is more rocky than many of his adherents are aware of. In Italy the conflict between Mussolini and Pius XI is continuing, and we can well believe the state- ment that the Pope is losing a good deal of sleep over the situation. In Spain large sections of the populace hitherto apathetic are awaking to the realization of how they have been mulcted in the past by a tyrannical hierarchy. In Lithuania, the majority of whose citizens are Catholics, the papal nuncio was recalled just in time, it seems, to avoid being ex- pelled by the government. In Mexico two states have begun opposing Catholic influence by strong measures, which are described in the Oom- monweal as outright persecution. With regard to the debate between Mussolini and the Pope the Ohristian Oentury correctly remarks that for the outsider it has the value of showing the real intentions and purposes of the Papacy, namely, its desire to rule. Since the Pope sent his last encyclical 'secretly by special messenger to Paris and to London before having it telegraphed to all parts of the world, the last-mentioned paper facetiously remarks that "to enjoy real liberty, it would seem the Pope had better give up his sovereignty and move to London; but theu, in Lon- 708 Theological Observer. - SHtd)fid)~:8eitgefd)id)tHd)es. don everybody else has liberty, too, and that is not what he wants." It is partly through such means that God frustrates the high, antichristian designs of the Papacy. A. Good Testimony on Close Communion. - In the question box of the Lutheran Standard of July 4 the question is answered, Why do the Lutherans practise close Communion ? The following reasons are given and are expatiated on: 1. True charity demands it. 2. The self-examination required by Scripture, 1 Cor. 11, 28, demands it. 3. Our churchly arrange- ments preparatory to the Sacrament also require it. 4. Fidelity to the truth demands it. 5. Consistency demands it. 6. Good order and proper disci- pline require it. While these reasons do not all lie on the same plane, they are all valid. A. The Revised Version Fifty Years Old. - On May 17 of this year fifty years had passed since in England the revised English New Testament was issued. On May 20, 1881, it appeared in the United States. The Presbyterian recalls that the Chicago Tribtme and the Chioago Times had the entire text telegraphed to them from New York, "constituting by manifold the longest dispatch over the wires up to that time." In 1901 the American Standard Revised Version was given the public, containing the preferences of the American revisers. Concerning the present status of the American Revised Version, the copyright of which has been held by Thomas Nelson & Sons, the Presbyte1'ian, in speaking of the American _ Standard Bible Committee, says: "This American Standard Bible Com- mittee has been appointed by the International Council of Religious Edu- cation in consequence of an agreement with Thomas Nelson & Sons when the Council took over the original copyright in 1929 and renewed it with a view to maintaining a uniform text." While the King James Version remains firmly entrenched in the affections of the people and, on the other hand, the revised version is not free from blemishes, the latter is a valuable aid in ascertaining the meaning of the original. A. 6tanh her ilentfdJen miffhmen im ,;saijre 1930. ~ie folgen/)e 3u~ fammenfteUung, Die ficlj in Den ,,~Ugemeinen l.DCiffionsnacljriclj±en" finDe±, roirD unfere Eefer intereffieren: ,,~ie neueften 3a~ren lilier Die Deu±fclje l.DCiffion, bie bas :;'5a~rliuclj (1931) ber l.DCiffionsfonferenaen liringt, aeigen, bat @nbe 1929 1,400 beutfclje l.DCiffionsleute aUf 547 Sjaup±f±ationen arlieiten. :;'5~nen f±e~en 9,748 liefolbe±e eingeliorne l.DCiffionsfriifte aur @leite; fie lie±reuen 990,583 Sjeibencljrif±en, au ben en 53,811 .Stauflietuerlier fom~ men. :;'5n 3,472 nieberen unb 110 ~o~eren @lcljulen tuerben 211,799 @5cljiiIer un±erricljtet. 29 fuanfen~iiufer roerben bon ber beutfcljen l.DCiffion unter~ ~ar±en. ~iefe groj3e ~rliei± ru~± aUf dner ber~iir±nismiij3ig fe~r Heinen finanaieUen Q3afis. 7,042,904 RM. an l.DCiffionsgalien lam en aus ~eu±fclj~ Ian/); lJaau famen noclj niclj± gana anbert~aro l.DCiUionen meicljsmarf aus bem ~uslanb unD nicljt gana aroei l.DCilIionen aus ben ~eibencljriftIicljen ®emeinben unb SHrcljen. ~anaclj ift in biefem :;'5a~re bie 3a~r ber l.DCif~ fionsleute um 99 geroacljfen, bie ber eingeliornen l.DCiffionsrriifte urn 686, Me ber eingeliornen ~~riften urn runD 43,000. Q3e±riicljtIiclj ift· auclj Die @l±eigetung bet ~ii~eren @lcljulen, um 26. ~ie l.DCiffionsgalien ftiegen un~ gefii~r um 700,000 RM. ~liet naclj ben neueften ~acljticljten fcljeinen bie l.DCiffionsgaoen im :;'5a~re 1930 liei einigen ®efeUfcljaften autlicfgegangen Theological Observer. - ~itcl)1icl)=8eitgefcl)icl)tlicl)e~. 709 au fein, unb oei ben meiften erreicljen fie lange nicljt hie ~ofje bea nottven~ higften lBebarfs, fo baB eine ganae 9teifje bon @efellfcljaften bon groBen SDefiaiten oericljten muB. ~ngeficljts ber groBen l!RiffionsmogIicljfeiten auf bieIen ~eIbern unb ber ~ufgalien, bie hie beutfclje l!Riffion in ber grunb~ legenben 8eH fUr hie @)ingeliornenfircljen gerabe je~t au erfUllen fjat, tufu:e es fataftro1-Jfjal, tvenn bie l!Riffionsgalien aUf bie SDauer nicljt @5cljrHt fjieIten. @)s fann nicljt genug lietont tverben, baB unfer SDienft auf bem l!Riffions~ feIb feine oeIieoige lffiofjrtat ift, oei ber es l~ten @)nbes gleicljgiiItig 1Dfu:e, 00 tvit fie brauBen ober in SDeutfcljlanb ben lBeburftigen ertveifen, fonbern ea fallen brauBen je~t @)ntfcljeibungen fUr ober gegen baa (l:fjriftentum, bie ifjre ~olgen fur bie (l:fjriftenfjeH ber gefamten lffiert fjalien tverben. @)s gefjt tDirfIiclj um unfere eigenfte @5aclje." ~. The "Lutheran" Taken to Task on the Nature of True Prayer. In the Theologische Quartalschrift of July, 1931, the managing editor, Prof. J. P. Meyer, discusses certain utterances of the Lutheran, submitting comments which deserve being given wider publicity. Taking as his title "Humanity Seeks Higher Power's Aid," our colleague and brother writes: "The question is raised by the Lutheran: 'Does one surrender his convictions when he joins in adoration of God and petitions Him with those not at one with him in the faith l' The question is introduced by a paragraph the burden of which is contained in the following sentences: 'The Synod of Wisconsin agrees with the Missouri Synod that prayer is an "act of confession," in which they can join only with· those who agree with them as to the doctrines of the Christian religion. To pray to God in a company to which Jews, "sectarians," and even unbelivers belong they· hold to amount to an admission that one's own distinctive convic- tions are not of decisive importance.' The Lutheran evidently does not share our convictions, although he gives us credit for our consistency of practise and cannot refrain from expressing his respect for our 'tenacity of purpose.' "In justification of his deviating views, so it would appear, the Lutheran adds the paragraph the title of which we have placed at the beginning of this note. Here are the Lutheran's words: 'On the night during which Charles Lindbergh winged his solitary way across the Atlantic Ocean, there was a prize-fight in "Boyle's Thirty Acres" near New York City. The papers of the next day head-lined the story that the referee of that occasion called upon the thousands of "hard-boiled fight fans" to pray to their God that the aviator might reach his goal. We read about it in Montreal, Canada. We do not suppose any member of the Wisconsin Synod took part in that unique minute of silent prayer. But suppose he had, would he have compromised his faith because of the mixed company in which he stood? Of course, the illustration cited is extreme. We use it because it proves the existence among humans of a willingness easily excited to ask the Supreme Being, "the only God they knew," for what at the moment they want. We have not the slightest expectation of being at a prize-fight, but at any crisis we are fairly certain we would stand and pray with a company of fellow-men in a time of common danger or in behalf of a common cause. It would be our own prayer to our own God. We have every confidence in His 710 Theological Observer. - mtd)lid)~.8eitgefd)id)tlid)e~. ability to discern the thoughts and impulses of our heart and of each human soul that prayed. The domain of prayer is greater in area than the inclosure of any group of Christians or of all Christians put together. Humanity feels this. Whenever a group of men and women are assoeiated for a good purpose, for a great moral improvement, for a really unselfish activity, there will be a tendency to engage in prayer. If devout persons are among them, they will propose prayer. Only from those that have by rationalism stifled their natural feeling of dependence on that unseen Sovereign from who.m humanity instinctively expects goodness will op- position to such a proposal arise. We are not surprised to learn that the American Legion includes appeals to God in its ritual. Assuming that the objectives are right, we see no reason why Lutheran ex-soldiers should not lend their faith to carry the pleas to God. But the society must be a right soeiety, and its purposes must not be in opposition to the good and gracious will of God as Jesus Christ has revealed and sponsored that will.' "The deplorable thing about this paragraph is not the failure to make the simple logical distinction between joint prayer and simultaneous prayer together with people of a different faith. From the fact that no valid ob- jection to the latter can be raised, - we may pray as individuals in every place and in any company, - no inference can be drawn as to the pro- priety of the former. The deplorable thing is that the Lutheran appar- ently regards humanity's impulse to seek the aid of a Higher Power as genuine prayer. It may be a weak effort, it may require the additional impetus of a Lutheran's faith to carry the somewhat feeble pleas of hu- manity heavenward before the throne of God; but, aside from the ques- tion of inherent vigor and considered solely in their proper nature, all appeals of humanity to a Supreme Being must be regarded as God-pleasing acts, as God-pleasing expressions of a God-pleasing soul life. Does the Lutheran not know, e. g., that the Jews, by rejecting the Son, reject the Father also? How, then, can they offer real prayer? Does he not realize that all religion of natural man is enmity against God ? Natural man's prayers are an abomination before God. The things which the Gentiles sacrifice they sacrifice to devils, and joining with 'humanity' in their sac- rifices leads us inevitably into the fellowship with devils. Joint prayer with 'humanity,' far from being commendable, is not even a harmless thing, but something against which Paul warned in the strongest language he could command. "It is indeed deplorable to find a Lutheran church-paper confusing natural devoutness and the natural religious emotion of feeling dependent on a Higher Power with true prayer, arising out of a believing heart, reconciled to God through the vicarious sacrifice of Jesus. - May we, by a stretch of charity, assume that in this case worthy Homer was nodding?" A. From the United Danish Evangelical Lutheran Church. - At the recent convention of this church-body, held at Blair, Nebr., a resolution was adopted, so the News Bulletin of the N. L. C. informs us, which gives evidence of fervent zeal in a certain direction. The resolution reads: "Resolved that the sanctuary be zealously safeguarded against the invasion Theological Observer. - ,!Htd)lid)<8eitceld)id)md)e~. 7111. of any form of sacrilege, such as pageants, plays, or any other kind of theatrical performances before the consecrated place and be kept pure and intact for the purpose for which it was dedicated and that the house of God be not blasphemed; that wherever conditions seem to warrant such entertainment, the nature of the same be critically analyzed beforehand, conducted under strict supervision, and presented in the proper place, that the ministry of the Gospel be not blamed." While we are in complete sympathy with the purpose of this resolution, we feel that there is a danger of honoring the "consecrated place" rather than that which renders and keeps it consecrated, the preaching of the pure Word of God. What is more important than barring amusements from our house of worship is the effort to keep our teaching unadulterated. What is the use of observing the outward forms of sanctity when the message has become polluted? A. Southern Baptists Still Forging Ahead. - While some church- bodies are at. a standstill in point of numerical growth and others even are compelled to announce retrogression, Southern Baptists are gaining ground. The denomination was assembled at Birmingham, Ala., May 16 to 21, almost 10,000 delegates being present, and it was announced that at the end of 1930 the denomination had 79,633 more members than at the end of 1929. The total membership of this church-body now is 3,850,279. From the foreign fields reports come, showing that 14,415 persons were baptized. Strange to say, 5,000 of these accessions are credited to Rou- mania. To all who know the work and the views of Baptists, it will not be a surprise to learn that the convention declared Prohibition to be the most burning question with which the churches have to deal to-day. The growth of the denomination undoubtedly can to a great extent be attributed to the fact that this church-body still stands for something definite, and it is not so badly infected with Modernism as some other denominations. A. II. 1tushmll. ~in Iieredjtigter i,j5rote·ft. jffiie bas ,,@:b. ~eutfef)lanb" mitteiIt, ~at 1m :;Suni biefes :;Sa~res ber merIiner )Borortber6anb ber @:bangeIifef)en tyrauen~ ~Ife, bem aef)tae~ntaufenb IDCitgIieber ange~oren, ben folgenben mefef)luf} einftimmig angenommen: ,,~er ®turmlauf gegen ben ~aragrap~en 218 ~. ®t. @. ~at bas Bier, bie )Bernief)tung feimenben Beoens grunbfiitIief) unb fUr jeben tyarr ftraffrei au maef)en. :;Sn i~m offenoarl fief) bas ®treoen ber IDCenfef)~eit, froerperfonIief)e Beoensgefete fur fief) nief)t me~r al§ oinbenb anauerfennen. jffiir berl1Jerfen cine Beoensauffaffung, l1Jie fie in bem ®ef)Iag~ l1Jorl aum Wusbruct Tommt: ,IDCein ~orper ge~ort mir, unb ief) fann mit il)m maef)en, l1Jas ief) I1Jm.' jffiir laffen bem Wrat tm tyarre ~oef)fter Beoens~ gefa~r fur bie IDCutter einen jeiner l1Jiffenfef)aftrief)en unb gel1JtffenmiiBigen iioeraeugung en±fpreef)enben '@:ingriff au. Woer l1Jir berlangen bie unoebingie ~ufreef)terl)artung bes ~aragrapl)en 218 al§ Wusbrucr bes mefte~ens dner @ottesorbnung, beren funb~afte )BerIetung bie fef)l1Jerften ®ef)iibigungen fur bas Beoen bes einaelnen I1Jte be~ )BoUes ~erauffii~rl." ~iefer mefef)IuB maef)t ber ,,@:bangeIifef)en tyrauenl)Hfe" @:~re unb l1Jirb ntd]t l1Jentg baau oeitragen, bas fittIief)e @el1Jiffen au fd]iirfen. :;So ~. IDC. 71. 2 Theological Observer. - Si'irdjHdJ'SeitgefdjidjtHdjes. ;!)n~ neue 6pnnien nub bie ei.lnngeHfdJe SHrdJe. ~er "G£:qriftL Wpo~ roge±e" oeridjte±: ,,(iNne gana neue Eage qat Die @5taat~Umh1iiraung in @5pa~ nien fiir Die ebangeIifdje -ffirdje gefdjaffen. @5panien roar oii3qer Da~ einaige Eanb in (turopa, Da~ feine @fauoen~freiqeit getoiiqrle. Wrlifer 11 ber oi£k qer gertenben ?Z5erfaffung oefagte: ,~ie fatqoIifdje apoftoIifdj~romifdje me~ Iigion ift bie De~ @5taate~. ~ie lJl:ation berpfIidjtet fidj aur llnterftiij;)ung De~ llitHu~ unD f dner ~iener. ~tiemanD roirb in @5panien toegen f einer reIigiOf en WCeinungen nodj luegen Der Wu~iilJung f eine~ Si'uHu@: oeIiiftigt roerben, boroeqaHfidj Der fdjurDigen ~odjadjtung bor Der djriftridjen WCoraL 5trotDem roerben teine anbern offentridjen ,8eremonien nodj llitnDgeoungen edauiJt fein.' ~a@: oeDeutete u.a., bat Die oefdjeiDenen ebangefifdjen Si'irdjen~ geoiiube feinen 5turm unD ferne @foden qaoen Durften. ~er ftoerlritt our ebangeIifdjen -ffirdje roar i3toar edauot, i30g in Der megeI jebodj Die fdjiirfften oiirgerIidjen unb gefeUfdjaftridjen edjiiDigungen, tooqf gar bie ~ienftent~ raffung nadj fidj. ~ie WCaurer, bie feinen meidjti3e±teI bortoeifen fonnten, rourben nidjt oef djiiftig±, bie EanDaroeiter, Die nidjt fatqoIif dj toaren, tour~ ben oqne (troarmen bon ben @runboefitern enHaffen, (tHern, bie iqre -ffinber in ebangefif dje @5djufen i3u f djiden toagten, tourben bon iqren mrot~ qerren angeaeigt. @feidjtooqf qaoen Dief e ,8uftiinbe e@: nidjt qinbern fonnen, bat bie ,8aqf ber '(tbangefifdjen in @5panien aUf 20,000 antoudj@:, bie in einem -ffirdjenounb, ber 40 ebangeIifdje @emeinben bereinigt, aufammen~ gefatt finD. ~ie probiforifdje @5taat@:berfaffung qat nun bie @faulien@:~ freiqeit eingefUqrl. ~n iqrem Wrlifef 3 qeitt e@:: ,~ie probiforifdje me~ gierung erffiirl offentfidj, Die @etoiffen@:freiqeit, @fauoen@:freiqeit unb Si'urtfreiqeit refpeftieren au tooUen.' WCan fann berfteqen, bat bie (tban~ gefifdjen in @5panien Die@: aW dnen ~orlfdjritt bon gefdjidjtfidjer mebeutung empfinben unb oegriiten. ~remdj mut Die 5tatfadje, Dat e@: aum lJl:ieDer~ orennen bon Si'irdjen unb Si'fOftern Durdj i1iigefiofe ?Z5oU@:qaufen gefommen ift, f eqr oebenffidj ftinunen. (t@: f djeint, Dat WCo@:fau Die ~anb Daliei im @5pieIe qat. mi@:qer fpiefte Der Si'onununi@:mu@: in @5panien feine moUe. ?Z5oITig aotoegig ift e@: jeDenfa@, toenn bie megierung bie bodj ftreng fatqo~ Iifdj gefinnten WConardjiften fUr Die llnruqen beranttoorlrtdj madjen roill. ~m iiorigen ift e@: fdjtoer, bom Wu@:Ianbe qer Die ,8ufammenqiinge ganil frar ilU iioerfdjauen. WCan toirD ber roeiteren (tnttoidfung Der ~inge mit @5pan~ nung entgegenfeqen biirfen." ~. 5t. WC. jffin~ bll~ inteffigente~:nlJun Heft. jffiie ber "G£:qriftL Wpofogde" mi±~ ieift, oefanD fidj unter ben qunDerl jffieden, Die in einem ~aqr au@: Dem ~eutfdjen in@: ~apanifdje iilierfett luurben, nidjt meqr aW ein einaige@: reIigiHfe@: mUdj, unb Die@: toar bie "lJl:adjfoIge G£:qrift1" bon 5tqoma@: bon Si'empen. ~agegen tourDen in Demferben ~aqr 23 m5ede bon WCaq;iften unb WCateriartften au@: bem ~eutfdjen in@: ~apanifdje qiniioergenommen. ~a@: erUiirt fidj ettoa@:, toenn man im I![uge oeqiirt, bat fidj in ~apan au@: ben 75 WCillionen (tintooqnern nur eine qaloe WCillion aum G£:qriftentum oefennt. ~n ber japantfdjen ~auptftabt 5tofio, bie eine @efumteintooqner~ aaqI bon 2,218,400 qat, gilit e@: nur 115 Si'irdjen neoft 262 djriftfidjen jBetqiiufern; bagegen oeftnben fidj in Diefer @rotftabt 1,082 liubbqiftifdje 5tempeL ~a@: ?Z5edangen nadj antidjriftfidjen jBiidjern finbet qiernadj fdne (trfliirung. ~. 5t. WC.