Full Text for CTM Miscellanea 20-12 (Text)

Qtnutnr~iu m~tnln!1ital ilnutqly Continuing LEHRE UND ~EHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERLy-THEOLOGICAL MONTHLY VoI.XX December, 1949 No. 12 CONTENTS Page Augustana II: Of Original Sin. Martin H. Franzmann .. ___ _ _________ 881 Notes on the Consensus Tigurinus of 1549. John Theodore Mueller 894 A Series of Sermon Studies for the Church Year __ __________ _________ 910 Miscellanea ___ ._ ... _ .... __ . __ .... _. ____ .... __ . __ .... _._. ____ . ___ . ___ . ... __ ._ .. _ .... ___ 922 Theological Observer ..... _ ... _ .. _ ._ .... _ ... __________ . ______ . __ .. _._. __ . 933 Ein Prediger muss IDCht alleln wei- den, also dass er die Schate unter- weise. wie ale rechte Christen sollen seln. sondem auch daneben den Woel- ten wehTen, dass ale die Schate nlcht angrelten und mit talscher Lehre ver- toehren und Irrtum elntuehren. LutheT Es 1st keln Ding. das die Leute mehr bel der Klrche behaeIt denn die gute Predigt. - Apologte, An. 24 U the trumpet give an uncertain sound. who shall prepare h1mseH to the battIe? -1 COT. 14:8 Published by The Lutheran Church - Missouri Synod CONCORDIA PUBUSBING BOUSE, St. Louis 18, Mo. nDf_ Dr 'D. 8. £. Miscellanea Begegnung in Bad Boll * Again in '49 the liberality of the American churches made possible the Begegnung of about 400 German theologians with 15 American theologians at Bad Boll. In the impressive closing service on the 13th of July the word "Begegnung" played a prom- inent role. There are, of course, various kinds of Begegnungen. There are such as when parties rejoice that they are through with it and vow never again to be a partner of such a vis-a-vis. There are also such as become a turning point for the participants, since they are unable to part company, once they have met. In my opinion we have every reason to believe that Bad Boll is such a Begegnung, at least its beginning, for the Lutheran Churches of the world. The final word of Dr. Graebner: "We found among you in Bad Boll the unam sanctam ecclesiam catholicam, com- munionem sanctorum," was not a pious platitude in the spirit of the ecumenical conferences, but rather, coming from a theologian of the Missouri Synod, an acknowledgment (Eingestaendnis) of unity in faith, doctrine, and confession with the Lutheran Pro- vincial and Free Churches of Germany. And when the Swedish pastor Dr. Toernvall stated in reference to the theology of the Lutheran Churches of America: "This remarkably firm purity of doctrine - I thank God for it," he expressed what many German participants experienced; and the common hope of all was sum- marized by President Petersen of the Evangelical Lutheran Free Church when he said: "May the grace of God give us one Lutheran Church in Germany." It is self-evident that the way to this goal is still long and arduous. The many diversities were honestly and clearly brought to the fore. Dr. A. Haentzschel of Valparaiso University con- sidered as the two essential points of divergence the inspiration of the Holy Scriptures and altar fellowship. At these two doctrinal points the theologians of both groups must conscientiously con- tinue their work. The days at Bad Boll made the question of the inspiration of Holy Scripture exceptionally important for me personally. I am of the opinion that we German theologians can no longer ignore the "static" inspiration doctrine of the brethren of the Missouri Synod and with a sort of superiority complex by-pass this teaching. True, we strongly feel the necessity of rejecting a mechanical in- spiration dogma which reduces the Holy Scriptures to a "paper * This article, published in the Evangelisch-Lutherische Kirchen- zeitung, Aug. 15, 1949, is submitted to our readers in English, because it so clearly sets forth some of the points of difference between German theology and our own. - The author is one of the younger pastors in the Landeskirche, and is now stationed at St. Nicolai in Wyk auf Fohr. ED. COM. [922] MISCELLANEA 923 pope," on which the entire doctrinal structure of theology is built, as was done by the extremists of the old Protestant Orthodoxy. We reject such a view as rationalistic and Calvinistic. But a closer examination will show that we are very weak in the simple presen- tation of what Scripture states: "All Scripture is given by inspira- tion." We dare not deceive ourselves that in the doctrine con- cerning Scripture there is a disastrous hiatus between the "congregational theology," that is, the simple hearing and reading of the Holy Scriptures on the part of the pious Christian, and the "university theology," that is, the necessary critical investigation. The favorite and in part justified polemic against a "false Bib- licism" can become fruitful and accomplish its purpose only if it is based upon an invulnerable doctrine of theopneustia. This is missing in German theology. In rejecting a rationalistic formal principle we have erected certain limitations. From Christology we borrow the paradox (Widereinander und Miteinande1-) of "true Man and true God" and say that the Holy Scriptures is entirely the word of man and entirely the Word of God. From the doctrine of the Lord's Supper we take the Lutheran "in, with, and under" and say "in, with, and under the human word the divine Word is present and efficacious." Against the "static" inspiration dogma we emphasize the dynamic viva vox evangelii, and in discussing the concepts "revelation" and "Holy Scriptures" we find ourselves constrained to insert the concept of "the Word of God." We con- sider it important that the doctrine of Holy Scripture does not belong to the Prolegomena of dogmatics, but to the chapter on the Means of Grace, in other words, not at the beginning, but at the end. But, of course, with these observations we are not telling the brethren of Missouri anything new. They have gladly admitted their willingness to enter upon all these arguments. They do not base their theology on the dogmatics of Quenstedt or Hollaz, and there is no purpose to "break down open doors." But they fear that our mode of Biblical criticism will destroy the self-evident authority which the Ancient Church and the Refor- mation period accorded Scripture. They point out that in reality our theory is in conflict with our practice in preaching and in instruction, and that we fail to say positively what theopneustia really means. Does the theopneustia of the Holy Scriptures belong to the weeds which in the process of de-mythologizing must be rooted out? What is the positive meaning of it? We cannot escape giving an answer to these questions if the Begegnung is to be fructifying. The second essential question concerns altar fellowship. How- ever, we must meet this question not from our German situation, i. e., whether we can have altar fellowship with Reformed and Evangelical (unierte) churches, but rather whether and under what conditions altar fellowship between members of various Lutheran bodies is possible. To our great surprise we learned that on principle altar fellowship among the various American Lutheran synods has not been established. This is due to the prevalent 924 MISCELLANEA concept of the Church and the high regard for the local con- gregation. There certainly is good reason to point out that com- munion must be celebrated in the individual congregation and not at pastoral retreats and ecumenical conferences. We were also glad to hear that the genetic development and the sharp antithesis against the many and varied sects of America have influenced the theological position. It is certainly wholesome for us to learn that we must not consider our own church organization (landeskirchliches GebiMe) as sacrosanct and to view all extra- congregational organizations as necessarily auxiliary. What does it mean that the Church is the one body of our Lord of which He is the Head? What does Augustana VII mean when it says that "the Holy Christian Church is the congregation of true believers, in which the Gospel is rightly taught and the Sacraments are admin.istered according to the Gospel"? The great problem (Schwie1·igkeit) in all ecumenical movements is, that men are seeking ways for an increasing fellowship without unity in the pure doctrine and the correct administration of the Sacraments. But what is to be done when there is unity in the preachlng of the Gospel and the administration of the Sacraments - as is the case among the Lutheran Churches? May the unity of the Church still be denied? May altar fellowship be granted only in cases of casuistry, while in principle it is still being denied? Does this not lead to a distinction between the visible and the invisible Church which is entirely foreign to the spirit of the Reformation and a piece of liberalistic speculation? Does this not reduce the "invisible Church," contrary to the Lutheran Confessions, to a mere Platonic idea? In reply to our inquiry, under which conditions altar fellowshlp between Lutheran churches is possible, we were directed to Acts 2: 42. But what does it mean to be united in the Apostles' doctrine? Is it the doctrine as summarized in the Apostles' Creed? Or must one subscribe to the entire Dogmatics of Pieper? Is it not the purpose of the Confessions to fix the doctrine of the Scriptures whlch is recognized as correct and binding? To be sure, we must completely rethink what subscrip- tion to the Lutheran Confessions really implies. But if we are pledged to the Confessions and in accord with this pledge exercise doctrinal discipline - dare we erect further arbitrary boundaries to safeguard the unity of the one holy Christian Church? (gegen die Darstellung der einen heiligen christlichen Kirche?) At no point in the entire discussion did the debate lose itself in such detail as in the question concerning the Church and the Churches. We were very vividly reminded that in Ecclesiology we are still stammering and pattering, because we happen to be placed into the very beginnings of the experiences of the Church and have been unable doctrinally to formulate these experiences. But that is the purpose of a Begegnung, to bring one's own experiences, and in fact to bring one's self, to such a Begegmmg and to be ready to learn from the experiences of the others; and to learn in such a way that one is ready in all humility to MISCELLANEA 925 be corrected. If we are successful in making a step forward in the doctrine of theopneustia of the Holy Scriptures and to grow more and more into the communio sanctorum, then we may look forward with confidence to the next Begegnung. FRIEDER HUEBNER Youth Hymns A Preliminary Study and Survey When the matter of youth hymns was broached in January, 1948, it came up in connection with a proposal to develop an all- Lutheran youth hymnal. The generally favorable comment which accompanied the suggestions gave rise to the assignment "Youth Hymns." Originally the question was: "What Is a Good Youth Hymn?" Very likely that question will go unanswered until the end of time, because there is no arguing with tastes or changing of backgrounds simply to fit into a certain pattern. The province of this paper is surely not the subjectivity or objectivity of hymnody, nor ought we to lose ourselves in reaffirm- ing again the glories of the Lutheran heritage in both hymnology and choral music. We are concerned with the likes and dislikes of youth and the singability of certain hymns and spiritual songs. Youth is a singing age. It is almost regarded as abnormal when young people have no desire to sing together. Individual singing marks a person as happy and expressive of fine and exultant emo- tions. Group singing among young people often has that first function also - a simple expression of joy and fellowship, of fun and healthy liveliness. Many of their songs will, therefore, be com- pletely worldly and will turn around the experiences which com- monly come to youth in that age and time of their existence. Love songs, marching songs, hiking songs, campfire songs, ballads, cowboy songs, rounds, carols, etc., naturally fall into the province of youth singing. Youth hymns, however, carry with them the additional implication of being offered in praise of the grace and mercy of God and the joys which they have through faith in Jesus Christ and the surety which is theirs through the guidance of the Holy Spirit. I. Youth Hymns as a Group Expression Youth work is essentially the welding together into a true fellowship or group a number of highly individualized persons. Youth offers the strange contrast of wanting to be "different" and yet fearful of anything which would distinguish them from others of their own age level. Witness the almost slavish con- formities in dress, in expressions, in tastes and habits which go like waves through the youth groups of the nation and affect deeply also our youth work in the Church. Singing is a very high type of group expression. The unity of purpose and of harmony which is an essential of good group sing- ing immediately dissolves individuality into a large and fluid group 926 MISCELLANEA expression. Community singing can, therefore, be a great help in socializing and bringing about a good group consciousness. Hymn singing among young people has not only the above- named values, but has the possibility of involving also the soul and its deepest expressions of faith. Youth hymns -that is, those hymns which are the favorites of young people - give evidence not only of a highly subjective character, but also of a very prayer- ful inclination. Young people are not singing the "I" hymns as expressions of themselves and of their own emotions, but they sing them rather as prayers in which all of them can join in a rhythmic unity. Every one of the truly great hymn writers rec- ognized this. When you cite the princes of Lutheran hymnody, you must always mention the names of Luther and Paul Gerhardt. Yet Luther's hymns, although they usually start on a highly ob- jective note, come down to earth very quickly in the warmth of such expressions as Ah, dearest Jesus, Holy Child, Make Thee a bed, soft, undefiled, To rest within this heart of mine And keep it ever wholly Thine. Paul Gerhardt, in his two greatest hymns, "All My Heart This Night Rejoices" and "0 Sacred Head, Now Wounded," shows how quickly he moves from objectivity to subjectivity. The climax of "All My Heart This Night Rejoices" lies in its last stanza- Dearest Lord, Thee will I cherish. Though my breath Fail in death, Yet I shall not perish, But with Thee abide forever There on high, In that joy Which can vanish never. In "0 Sacred Head, Now Wounded," from Stanza Four on it is a continuous and unbroken prayer for the Savior's recognition of "me." We rate our young people much too low when we feel that they are singing only subjectively when they sing the great "I" hymns. n. Youth Hymns as Prayers We have already noted that the basic quality of good youth hymnody is the prayer note. It would be extremely difficult with merely spoken words to achieve that degree of spirituality and in- sight in any group which can come when they, for instance, join in singing something like "Just as I Am, Without One Plea," or "Abide with Me," with its choice last stanza, or "Take My Life and Let It Be," or "Beautiful Savior." In what spoken words could you get that richness of tone and unity which comes when young people sing their prayers together. This neglected realization of the prayerfulness which is involved in much of the singing of youth has caused us to rate and estimate their tastes in music much too low. Surely, the God who knows and loves the heart of youth can understand that they would like to pray together, and yet it is so difficult to find a unity of words in merely spoken MISCELLANEA 927 prayer which so immediately and well expresses the thoughts of youth as do these hymns, which by their very simplicity and clarity of thought and the dignity and beauty of their rhyming impress themselves on the subconscious and become an almost perfect medium for the expression of group prayers when large numbers of young people are together. Those of us who have stood before audiences of young people many times and seen their faces - the rapt devotion, the complete losing of themselves and their individuality and their own personal needs and troubles in the great experience of praying together in the words of a song - we know that there is nothing which welds together a group so solidly as just that one thing. Test any group of young people around a campfire out under the stars or at vespers in a darkened church, and you will discover im- mediately that they can sing very easily and with fine grace the hymns which by their very simplicity have worn a pathway in their hearts - whose words have never been consciously mem- orized, but which nevertheless come through amazingly well and form a real group expression of love, devotion, and consecration to our blessed Lord. nf. Youth Hymns as Romantic Verbalization While we emphasize the fact that the hymnody of youth must have in it not only the general good character of group expression through song or the enormous value of group expression in prayer, we must not neglect the other factor, that most of the hymns which work out well to achieve those two above-named purposes are also of great value as romantic verbalization for young people. Young people are naturally romantic. They all have their dreams and ideals. When those dreams and ideals have been touched by the finger of God and dignified and hallowed by the love of Jesus, their Savior, and brought to real expression by the inspiration of the Holy Spirit, then the color of heaven and the singing of the angels will be involved for them, too. We must not forget that every time we pull a group together for hymn singing, we are giving them also "a romantic experience." As one boy put it at one of our summer camps recently, "When we have these hymn sings, I can hold hands with anybody." It may be that he stated it rather bluntly, but what he meant was, I am sure, that under the influence of the expressiveness of these songs much of that littleness which separates us ordinarily from some of our in- teresting fellow creatures and fellow redeemed fades away, and we can "hold hands with anybody." This romantic verbalization which they succeed in doing on the spiritual side gradually develops a standard which will keep some of the songs of the world from making too deep an inroad into their hearts and consciousness. Some of the things which are today appearing in the popular songs can definitely not even be countenanced by a Christian, much less be offered as enjoyment or entertainment at our youth gatherings. 928 MISCELLANEA Many of the popular hymns, of course, do not fall into that cate- gory, and we ought to see that we weigh them carefully, consid- erately, but always and in every gathering the possibility is there to lead over from the ordinary popular song and romantic ballad into some truly worthy hymn singing without breaking the spirit of the group or imposing a "goody-gocdy" atmosphere on them. IV. Youth Hymn Listings As an attempt at the beginning of a listing of youth hymns, we would like to suggest the following. Perhaps many more could be added. The group suggested here includes selections from virtually every nationality, group, and stripe, and offers a wide range and diversity so far as character and sing ability are con- cerned. It is to be hoped that the list can, after some study, have additions and eliminations, made judiciously, and thus become a truly representative all-Lutheran hymn selection. To this end we bespeak your interest and careful study of the listing. Abide with Me Alas! And Did My Savior Bleed All Glory Be to God on High All Glory, Laud, and Honor All Hail the Power of Jesus' Name All My Heart This Night Rejoices All Praise to Thee, My God, This Night Am I a Soldier of the Cross Angels from the Realms of Glory Arm These, Thy Soldiers Awake My Soul, and with the Sun Away in a Manger Beautiful Savior Behold a Stranger at the Door Behold the Lamb of God Be Still, My Soul Blessed Jesus, at Thy Word Blest be the Tie That Binds Brightest and Best Built on the Rock the Church doth Stand Christians, Awake Christ is Arisen Christ the Life of All the Living Christ the Lord is Risen Today Christ, Thou Art the Sure Foundation Come Hither, Ye Children Come, Holy Spirit, Come Come, Thou Almighty King Come, Thou Precious Ransom, Come Come to Calvary's Holy Mountain Come, Ye Disconsolate Come, Your Hearts and Voices Raising Crown Him with Many Crowns Day is Dying in the West Dear Lord and Father of Mankind Drawn to the Cross Draw Us to Thee 59 MISCELLANEA Faith of Our Fathers, Living Still Father, Let Me Dedicate Fight the Good Fight For all the Saints From All that Dwell Below the Skies From Depths of Woe I Cry to Thee From Greenland's Icy Mountains From Heaven Above to Earth I Come Glorious Things of Thee are Spoken Glory be to God the Father Glory Be to Jesus Go to Dark Gethsemane God Be with You Till We Meet Again God Bless Our Native Land God Himself Is Present God of Mercy, God of Grace God's Word Is Our Great Heritage Gracious Savior, Gentle Shepherd Guide Me, 0 Thou Great Jehovah Hail, Thou Once Despised Jesus Hail, Thou Source of Every Blessing Hail to the Lord's Anointed Hallelujah! Let Praises Ring Hark! The Glad Sound Hark! The Herald Angels Sing Hark! The Voice of Jesus Crying Help Us, 0 Lord, Behold We Enter Holy Father, in Thy Mercy Holy Ghost, with Light Divine Holy God, We Praise Thy Name Holy, Holy, Holy Holy Spirit, Hear Us How Firm a Foundation, Ye Saints of the Lord How Lovely Shines the Morning Star How Sweet the Name of Jesus Sounds I Am Jesus' Little Lamb I am Trusting Thee, Lord Jesus I Fall Asleep in Jesus' Wounds I Gave My Life for Thee I Heard the Voice of Jesus Say I Know that My Redeemer Lives I Lay My Sins on Jesus I Love to Tell the Story I Think When I Read That Sweet Story of Old If Thou But Suffer God to Guide Thee I'm But a Stranger Here In the Cross of Christ I Glory In the Hour of Trial It Came Upon the Midnight Clear Jehovah, Let Me Now Adore Thee Jerusalem the Golden Jerusalem, Thou City Fair and High Jesus, and Shall It Ever Be Jesus Calls Us O'er the Tumult Jesus Christ is Risen Today Jesus, I My Cross Have Taken Jesus, I Will Ponder Now Jesus, Lead Thou On 929 930 MISCELLANEA Jesus, Lover of My Soul Jesus Loves Me Jesus, Priceless Treasure Jesus, Savior, Pilot Me Jesus, the Very Thought of Thee Jesus, Thy Blood and Righteousness Jesus, Thy Boundless Love to Me Joy to the World! The Lord is Come Just as I Am, Without One Plea Lamb of God, We Fall Before Thee Lamp of Our Feet, Whereby We Trace Let Me Be Thine Forever Let the Earth Now Praise the Lord Let Us All With Gladsome Voice Let Us Ever Walk with Jesus Lift Up Your Heads Lord, As Thou Wilt Lord, Dismiss Us with Thy Blessing Lord Jesus Christ, Be Present Now Lord Jesus Christ, with Us Abide Lord Jesus, Think On Me Lord, Keep Us Steadfast in Thy Word Lord of Glory, Who Hast Bought Us Lord of the WorIds Above Lord, Open Thou My Heart to Hear Lord, We Come Before Thee Now Love Divine, All Love Excelling My Church, My Church, My Dear Old Church My Faith Looks Up to Thee My God, My Father, Make Me Strong My God, My Father, While I Stray My Hope is Built on Nothing Less My Jesus, as Thou Wilt My Maker, Be Thou Nigh Nearer, My God, to Thee Now Let Us Come Before Him Now Rest Beneath Night's Shadows Now Sing We, Now Rejoice Now Thank We All Our God Now the Day Is Over o Blessed Holy Trinity o Christ, Our True and Only Light o Christ, Thou Lamb of God o God, Be with Us o Holy Spirit, Enter In o Happy Home o Jesus Christ, Thy Manger Is o Jesus, King Most Wonderful o Little Flock, Fear Not the Foe o Little Town of Bethlehem o Lord, How Shall I Meet Thee o Lord, I Sing with Lips and Heart o Perfect Life of Love o Perfect Love o Sacred Head, Now Wounded o Trinity, Most Blessed Light o Word of God Incarnate Of the Father's Love Begotten Oh, Bless the Lord, My Soul MISCELLANEA Oh, Blest the House Whate'er Befall Oh, Come, All Ye Faithful Oh, Come, Oh, Come, Emmanuel Oh, for a Faith That Will Not Shrink Oh, for a Thousand Tongues to Sing Oh, that I Had a Thousand Voices Oh, that the Lord Would Guide My Ways Once He Came in Blessing One Sweetly Solemn Thought Onward, Christian Soldiers Open Now Thy Gates of Beauty Our God, Our Help in Ages Past Our Heavenly Father, Hear Pass Me Not, 0 Gentle Savior Praise God, from Whom All Blessings Flow Praise God, the Lord, Ye Sons of Men Praise to the Lord, the Almighty Rejoice, Ye Pure in Heart Rejoice, Rejoice, Believers Renew Me, 0 Eternal Light. Ride On, Ride On, in Majesty Rise, My Soul, to Watch and Pray Rise! To Arms! With Prayer Employ You Rise, Ye Children of Salvation Rock of Ages, Cleft for Me Saints of God, the Dawn is Brightening Savior, Again to Thy Dear Name Savior, Breathe an Evening Blessing Savior, I Follow On Savior of the Nations, Come Savior, Thy Dying Love Savior, When in Dust to Thee Shepherd of Tender Youth Silent Night, Holy Night Sowing in the Morning Stand Up, Stand Up for Jesus Sun of My Soul, Thou Savior Dear Sweet the Moments, Rich in Blessing Take My Life, and Let It Be Take Thou My Hands and Lead Me Ten Thousand Times Ten Thousand The Church's One Foundation The King of Love My Shepherd Is The Lord My Pasture Shall Prepare The Lord My Shepherd Is The Lord's My Shepherd, I'll Not Want The Son of God Goes Forth to War Thee Will I Love, My Strength, My Tower There Is a Green Hill Far Away There Is an Hour of Peaceful Rest Thine Forever, God of Love Through the Night of Doubt and Sorrow Thy Way, Not Mine, 0 Lord Thy Works, Not Mine, 0 Christ Today Thy Mercy Calls Us To Shepherds as They Watched To Thee My Heart I Offer To Thy Temple I Repair 'Twas on That Dark, That Doleful Night 931 932 MISCELLANEA Upon the Cross Extended Wake, Awake, for Night is Flying Watchman, Tell Us of the Night We Praise Thee, 0 God, Our Redeemer, Creator We Thank Thee, Jesus, Dearest Friend We Three Kings of Orient Are What a Friend We Have in Jesus What Is the World to Me When All Thy Mercies, 0 My God When I Survey the Wondrous Cross Where Cross the Crowded Ways of Life While Shepherds Watched Their Flocks Who Is on the Lord's Side With the Lord Begin Thy Task Wondrous King, All Glorious Ye Sons and Daughters of the King Ye Watchers and Ye Holy Ones Zion Stands by Hills Surrounded A. R. KRETZMANN