Full Text for Kein Modus Agendi vor der Bekehrung (Text)

<1rnurnrbta mQtnlngtral 6tutll1y Continuing LEHRE UND VVEHRE MAGAZIN FUER EV.-LUTH. HOMlLETlK THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY Vol. IV July, 1933 No.7 CONTENTS Page The Oxford ltovement a Hundred Years Ago. W. Arndt ••• 481 Wie ist denen zu begegnen, die Wundergaben, besondera neue OBenbarungen, vorgeben. o. Luebke. • . . • . • .. ••• 497 Objective Justification. Th. EDlelder. • • • • • • • • • • • • • • • • • • •• 507 Kein Modus Agendi vor der Bekehrung. J. T. Mueller •••• , li17 Die Rauptschriften Luthers in chronologischer Reihenfolge &26 Dispositionen ueber die altkirohliche Epistelreihe ....... &28 Miscellanea ........................................ &36 Theological Observer. - Xirchlioh-Zeitgeschichtliches .... 539 Book Review. - Literatur ........................... 5&3 Ein Predlpi- __ nlellt alIein "'''"'''', aIao da3I er die 8chale untenreUe. wte sle reehte Obriatea. lO11en ~in. IOndem auell daneben de Woelten tile',..".. daa ale die 8chale nlcht aJlI!'eifeD und mit falecher Lehre ftrfueh... und Irrtum ein· fuehren. - Lvew. Eo ist kein DiDI. das die Leate mehr bei der Klrche behaelt denn die gute Predigt. - ApoIoSl~, Are. ~. If the trumpet gift an UIlC!enain 1IOIIIId, who sball prepare himself to the battle f 1 0.,.. ~,8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCOBD:rA. PUBLISHING HOUSE, St. Louis, Mo. stein Modus Agendi bot bet !Befe~tunll. 517 individual, looking at it in concreto, conceived and born in sin, be- comes actu a child of God in that hour when he believes the GospeL" Is this language objectionable? If one wants the actus rlHtltiplex in so many letters, he will find it in Lehre und Wehre, 51, 495: "We Mis- sourians, too, believe that God richly and daily forgives us our sins (justifies) in the Gospel, in the Absolution, in Baptism, and the Lord's Supper and also per m~duum colloquium, et consolationem fratrum. (Smale. Art., P. III, Art. IV.) In this sense the forgiveness, or justi- fication, is multiplex. But this oft-repeated forgiveness and justifica- tion, continuing throughout life, is simply the application and exer- cise of the one forgiveness and justification which Ohrist has gained for us, which through the reconciliation is in effect for all times, and is dispensed in the means of grace. There are not two or more kinds of forgiveness of sins, each based on different grounds." ('l'o be oontinued,) TIT. ENGELDER. 1. ::Die ljolje, wicljtige @5cljriftttJaIjrljeit, baE ber menf clj bor f cinet ~efeljrung feinen modus agendi "ober cine jffieife, numIiclj etwa§ ®ute§ unb SjeiIfarne§ in go±tIicljen @5acljen illl widen", ljat, vringt bie ~ow forbienfotmef feIjr fIar llnb fcIjarf ilum ~u§brlld. @5ie f cljreilJt; "stierIjalven fann auclj niclj± recljt gef agt werben (non recte dicitur), baE ber menfclj 1J0r feiner ~efeljrung dnen modUli agendi oller eine jffieife, numHclj etwa§ ®ute§ unb SjeiIfame§ in gott~ licljen @5acljen ilU widen, ljave. stienn luei[ ber menf clj 1J0r f einer ~e~ feIjrung ,tot ift in @5iinllen', (§plj.2, fo fann in iIjm reine ~raft fein, etl:Da~ ®u±e~ in gottIicljen @5acljen ilU witfen, unll ljat alfo allclj feinen modum agendi ober jffieife, in gottIicljen @5acljen au widen. jffienn man aoer llalJon rebet, wie ®o±t in bern IDlenfdJen wide, fo !jat greiclj~ woIjI ®o±t ber Sj(§rr einen modum agendi oller jffieife 311 widen in einem IDlenf cljen, aI§ in einer lJerniinftigen ~reamr, llnb eine anbere au widen in einer anllern, unlJerniinftigen meamr ober in einem @5tein unb ~loct .;seboclj fann nicljt§beftoweniger bem IDlenfcljen 1J0r feinet ~eIe!jrung rein modus agendi ober einige jffieife, in geiftIicljen @5acljen etwa§ ®utes 3lt widen, 3ugefcljrieoen IlJerben. (~r±' II, De Lib. Arb., Sol. Decl., § 61.) 5t~eologifclje @5tubenten f±oEen ficlj mancljmal ern ben "ewigen jffiieberfjolungen", llie fie in uniern ~efenntngfcljriften, unb gerabe eruclj in ber ~onforbienformel, finben. @5ie meinen, man ~atte ficlj turaer: fafien fonnen unD qutte auel) a.~. in lliefem flltoen l{5aragrapIjen nicljt breimal ljintereinanber 311 fagen vraucljen: "stier IDlenfclj qat 1J0r feiner: 518 stein Modus Agendi bot bet 18efe~tung. mdeljrun£l feinen modum agendi ober eine ~eife, in £leiftIidjen SDingen (in rebus spiritualibus) etl1Ja~ @ute~ au l1Jiden." SDiefe fuitif ljat gel1Jiffermai3en iljre [leredjtigung. "Brevity is the mother of wit" audj in ber SDarlegung bet djriftlidjen Bcljre. ~er ljier bieI l1Jieberljo[t, ber ermfrbet unb ertiitet fo fclJIiei3IiclJ ba~ ZSntereffe an ber Beljre. Unb bodj barf man oei bet eoengenannten Shitif ein~ nidjt au§ bem 2luge laffen: mei ber meraofaflun~:J ber SfonforbienformeI gaIt e§ nid)t nur, bie ®djriftl1Jaljrljeiten nadj @oite§ 21l0rt redjt bar" au1egen, fonbeur fie audj feft au oefennen unb gegen ben bielgeftarti£len ZSrrtum redjt c ina u p auf e n. SDanun l1Jar ben i0cI)reioern £lana oc" fonber~ BU tun, fooft fie ben 21laljn bon einem modus agendi in homine ante conversionem berneinien. SDief er ~aljn ljat je unb je tief im menfdjlidjen iYleifdj geftedi unb fiedt nodj ljeute barin; tatfadjIidj finD aUe WCenfdjen bon \Ratur ~eIagianer, unb feIbft nadj ber [lefeljrung raflt bM fIeifdjIidje &Jera ljodjf± ungern bon feiner .pelagianifdjen 2Irt ao. @'j§ l1Jar baljer £lana redjt, bai3 unf ere mater oei ber meraofaffung ber Sfonrorbienformel ben arten @runbfa~ in 2Inl1Jenbun£l oradjten: Repe- titio est mater studiorum unb e§ faft ad nauseam einhidjterten: "Homini ante conversionem eius modus agendi aliquid boni in rebus divinis tl'ibui non potest." i0el.jr getuar±ig aeigt unfere Sfonforbicnformef audj, tu a rum man bem WCenfdjen bor feiner [lefeljrung feinen modus agendi aufdjreiben barf. SDie @rilnbe bage£len, Die bie Epitome (De Lib. Arb., § 2-6) borfiil.jrt. faflen fidj etl1Ja 10 aUfammenfaffen: 1. mon \Ratur ift ber WCenfdj in geiftridjen SDin£len b r i n b (intellectus et ratio in rebus spiritualibus pl'orsus sint caeca). 2. mon \Rantr ift ber WCenfdj in £leifHidjen SDin£len bon @ott a b £l e l1J en bet unb e i n iY e i n b @ 0 tt e §. 3. mon \Ratur 1ft ber WCenfdj in £leiftIidjen SDin£len to±. 4. SDen geiftIidj oIinben. £lottfeinbIidjen unb toten WCenfdjen 0 e f e lj r t be r &J e iIi £l e @ e i ft "burdj bie ~rebi£lt unb ba§ @eljiir @otte§ ~od§", l1JeIdje§ ift eine "Sf r aft @ 0 t t e ~ "; unb al1Jar fommt bie mefe~run£l fo aUftanbe. bafl "ber &JeHige @eift oei foldjem 21l0rt £legen" l1Jamg ift unb Die &Jerilen auftut". 5. ()qne ~~riftum fann ber bon inatur geiftIidj olinbe, gottfeinbIidje unb tote WCenfdj n i dj t § tun; mit biefen ~otten 1.pridjt ~~riftu~ "bem freien ~men feine Sfrafte ao unb i djreiDt aUe§ ber @nabe @otte~ aU U • 6. @ott l1J if I n i dj t, bafl ber IDlenf dj fidj f einer [lereljrun£l unb ®eIigfeit bor iljm r il q m e. " SDief e i0 d) ti f to e ro ei f e finb buni)1 djiagenb; l1Jer fie l1JirUidj annimmt. ber mufl nidjt nur ben grooen ~eIagiani~mu§ unb ben &JaTh- pefagiani§mu§. fonDern audj ben ®1)nergi§nm§ berluerfen, namIidj bie faif dje Beljre. "ba £leIe~rt l1Jirb, OOl1Joljf ber WCenf dj mit f einem freien ~men bor fcincr ~ieber£leburt au 1djl1Jadj. ben 2Infang ilU madjen unb fidj feThft au§ cigenen Sfraften au @oit 311 oefeljren unb @oite§ ®efe~ bon ~eraen £leljorfam au fein. jebodj, l1Jenn ber ~ e iIi g e @ e i ft mit ber ~rebigt be§ ~ort§ ben 2I n fan g £lemadjt unb feine @nabe barin ~ein Modus Agendi bot bet !8efe~tUnll. 519 angeooten, ba13 aI~bann ber )ill iI I e be~ ,9Renfef)en au~ feinen eigenen natiirIief)en .fu:iif±en e t r i ef) e r m a 13 e net to a ~, toietoo~I l1Jenig unb fef)l1Jiief)Hef), b a a u ± un, fj er fen un b mit I1J ide n, fief) f e Ib f± 3 u r ® nab e f ef) i ef en, 0 ere it en, biefefbe ergreifen, annefjmen unb bem fi;bangeIio gIauoen fonne". (De Lib. Arb., § 11.) ®ana 1m fi;intrang ljiermit berl1Jirft unf ere Sl'onforbienformef auef) "bie ~eben ber aften unb neuen Sl'iref)enleljrer" "aI~ ber 3'orm ber ge" funben £efjre nief)t iiljnIief) " , toie 3. ~.: ,,@oti seuef)t, seuef)t aoer, b i e b a I1J 0 II en" (volentem trahit) unb: ,,:.De~ menf ef)en )illilIe ift n i ef) t m ii 13 i 9 in ber ~defjrung, f onbetn I1J i d tau ef) e± I1J a ~ " (sed agit aliquid). 60Ief)e Eeljren finb "Sut ~eftiitigung be~ natiir" Hef)en freien )illilIen~ in ber ~efeljrung bc~ menfcljen l1Jiber Die Eeljre bon ber ®nabe ®o±te~ eingefiiljd", toie unfer ~efenn±ni~ oeseugt, unb fie foUten baljer "oilIig bermieben" toerben. B1aef) 6ef):dft unb ~denntni§ giO± e~ baljer nur ,,3 tu e i to i r f" Ii ef) e (fietoirfenbe, efficientes) U r fa ef) en" ber ~efeljrung, "niimIieg V ben &J ei Ii 9 en ® e i ft unb ba~ )ill 0 t:± ® 0 it e ~ al~ ba~ ;,snftru" ment be~ &JeHtgen @etf±e~, baburef) ex bie ~efeljrung luidt". £ffienn aber unf er mefenntniS e£l ar~ fIJnergiftif dj lJertlJirft. ba13 ber msilIe be~ meni ef)cn etHef)erma13en C±\Da~ au£i "f cincn eigcnen nat ii r" r i ef) en Sl'riiften baau tun, ljelfen unb mitl1Jirfen fonne", fo tuill e~ bamit nief)± dIDa fagen, ba13 bet: nodj un'fiefeljde menf dj dl1Ja bmdj 9 ei fb Ii ef) e, b 0 m &J e if i 9 e n ® ei ft 9 e f ef) e n ft e, Sl'riifte etIief)erma13en ettoa~ au feinet: meIeljrung mitl1Jiden fonne. 9ladj unferm ~efenntni0 fteljt e£i bieImeljt: fo: :.Der menfef) "l1JiberftrelJt bem ilBod unb ilBillen @otte~, bi§ ®o±t i~n bom ::robe ber 6iinbe erl1Jedt, edeudjtet unb betneuet±", mit anbet:n ilBorten, oi~ iljn ®ott oefeljrt. (De Lib. Arb., Sol. Decl., § 59.) ;!lie ~efeljrung gefegiefjt aoer in bemfefben 2Iugen" brief, in bem ber &JeiHge ®eif± "bureg bie ~rebigt unb ~etraegtung be~ ljeifigen fi;bangeIii bon ber gnabenreiegen ~ergeoung ber 6iinbcn in (ffjrifto ein 3'iinfIein be~ ®rauoen~ in ifjm anaiinbet". (Sol. Decl., § 54.) 2rnber~ au~gebriieft: mit ber 6egenfung ber erften geiftHegen @nabcnfriif±e ift ber menfd) oereig oefe~d; ober fagen toir: 600a1)) ber Wcenf ef) bie erften geiftIief)en Sl'riifte oefi~t, ift er nid)t meljr geiftrieg tot, fonbern geiftfieg Ieoenbig obet: oefeljt:±. mit ber scintillula fidei ift bie mefefjrllng boll unb gana eingetreten. :.Da£i ift bie Ee~re bet; SfonforbienformeL 2IIlerbing~, unfer ~efenn±ng Ieljrt alteg, bat ber oU fJdeljrenbe menfd) ba~ ® e f e t aUf fieg einl1Jiden Taffen mUf3. crt; mUB "buteg bie ~rebigt be~ ®efe~e~ feine 6iinbe llnb ®otte~ 20rn erfennen unb tua~rfjaftige£i 6djtecfen, ~eue unb Eeib im §jerilcn empfinben". 2Ioer toenn ber menfd) folef)e£l 6d)recfen, ~eue unb Eeib im &Jeqen entpfinbet, bann ift et: nic~t cttoa f egon fj a roo e f e lj r t ober in ein 6tabium eingeircien, luo er fief) nad) ber ®nabe fcfjn± ober ein "~erantl1Jortung~,, gefiiljl filr bie ®nabe" in fid) entl1JideH ober er fieg sUt: ®nabe fcf)idt; 520 ~ein Modus Agendi bot bet lSefe~tung. nein, bann ift er - folange ber &;;ieiHge ®eift burdj ba~ (fbangeIium nidjt ben ®rauocn in i~m anaiinbet - in einem gana unfeIigen Bu. ftanb ber )!5ero!uciflung, in bem er 3ur &;;iaUe fa~ren mii\3te. wiirbe i~n ber 5rob in biefem BUftanb ereiIen ober !uiirbe et: roie ;;Suba~ in biefem :Buftanb feIof± ben 5rob fUdjen. ®o widt and) bai3 ®efe~ feinen modus agendi im menf el)en. Unfer ?Eefcnntni§ re~rt aUi3briicl'Iidj: ,,:Bur w'fjten, ~eiIfamen ?Eufse ift nidjt gcnug allein bai3 ®efci2 au prebigen, fonbern ,ei3 mUf3 ba3u auel) fommen ba~ (fbangeIium'." (De Lege et Evangelio, Sol. Decl., § 15.) SDa~ ift bci3~aro nong, weir bie .weenf djcn, "folange fie bie blofse ~rebigt be~ ®efe:tJei3 unb nidj±0 bon lIfjrifto ~oren unb alfo i~re ®iinbe au~ bem ®efet nidj± redjt Iernen erfcnnen, enfweber bermefiene &;;ieudjler 1llerben wie bie j{S~arifaer ober beraweifeIn 1llie ~uba~". (De Lege et Evangelio, Epitome, § 8.) SDai3 ®efe:tJ wid± ba~er im menfdjen feinen ,,:Bug nadj ooen", fein ®±t:eoen nadj merfo~nung, fonbern nur en±weber berbammIidje ®elliftgeredjngfeit ober berbammlidje mer. 3weiflung, aIfo feincn modum agendi. Unfere Sfonl'orbienformeI gefte!:)± aUerbingi3 audj bon unlideqr±en iDl:cnfcf)C11 bie ,Ylraf± au, "a u 13 err i CD Cl)ottei3 2:lsod au fjoren unb au 1efcn". ~mer alldj bamit ift in i!:)m rein modus agendi gefdjaffen. (f~ ift bieImefjr fo, luie unfer ?Eefenntni~ fdjreiot: "SDiefei3 ~ort fann ber menf dj, f 0 aud) nodj nidj± au ®ott ode!:)rt unb wiebergelioren ift, aU\3er. Iidj l:Jaren unb refen (externis auribus audire aut leg ere potest); benn in bicfcn auf3erHdjen SDingen (externis rebus), rore arwn gefagt, ~at ber menfeI) auel) nadj bem iJaU etridjerma\3en eiuen freien )lEillen, baf3 er 3ur Sfirel)e gefjcn, ber j{Srebigt aufjoren ober n1dji 51lfjaren mag [fann]." (De Lib. Arb., Sol. Decl., § 53.) 2l:oer mit bieier maft in aU\3erIidjen SDingen iit bem menidjen nodj range fein modus agendi gegelien; benn er fjat "bodj nidjt einen )[Billen, etroa§ ®ute~ UnD &;;ieUfame§ au woUen". ~a, "er fann au feiner ?Eefcfjrung gana unb gar nidjt~ tun unb iit in foldjem iJaII biet arger benn ein ®tein unb ?Erod'; benn er wiberftreo± bem ~ort unb )[BiIIen ®oite§, oii3 ®ott i~n bom 5tobe ber ®iinbe er. wed'±' er!eudjtet unb berneuert". (De Lib. Arb., Sol. Decl., § 59.) SDan aUe "g1lien ~ede" ber unoefefjrten menfdjen gar nidjt§ aur mefe~rung oci±t:agen, ja bie ?Eefe~rung fogar ber~inbern, Iegt D. ~ieper in f etner "lIfjriftIidjen SDogmatif" fefjr Har bar. inadj D. j{Sieper ge. ~aren aUe "guien ~ede" ber Unodcfjrtcn iluna~ft gar nidjt in ba~ regnum gratiae, fonbern rebigHdj in ®otte§ reg-num potBntiae ober in bai3 ®cliie± bei3 irbifdjen .2eben~. ®oti roidi fie aUerbing~, aber nidjt burd) fein ,oalo1', H}1'EOW 08 flWe{a), 1 ~or. 2, 14; 1,23. @5olange unb infofern ber menfd) nad) 1 ciner natiirIidjen 2fd benrt ltnb llrteHt, benh er ftd) hie \"8eteljrung au ®ott al§: aUf bem @eoiet ber ~ede, her fittHd)en ~at, ber moralifd)en Beiftung, ber @5elbftoeftimmung, be§: red)ten merljalten~ gegen bie ®nabe uftIJ.. geIegen. . .. :Elaljer ift ber menf d) nad) ber iljm angeoornen opinio legis burd)au~ fiiljig unb tIJilIig, bas @bangeIium ilU b e r ~ tIJ e r fen, iljm eignet bie facultas aversandi gratiam, aoer er ift biilIig unfiiljig unb llntIJilIig, bas @bangeIium a n a u n c lj men, iljm eignet nid)t bie era§mifd)~merand)tljonifd)e facultas se applicandi ad gra- tiam. . .. 3Ceuere reben bon einem ,Bug nad) 00 en' tm na±iirIid)en ;;Jlen,u}w, einem aUfridjiigen ®±relJen nad) merfoljnung mit @oU unb nad) ber UnfteroHdjreit. :Elarin f eljen fie einen ,2fnrnupfungtipunft' fur Die fSefeljrung. 2foer fie bergeffen, ba13 biefer BUrl unb biefe~ @5±reoen ,nad) ooen' in ber midjtung beti ® e f e ~ e §, alfo in ber entgegen~ gefe~ten midjtung bes tIJirflidjen ~ommens 3U ®oft, hegt. :Eler ,Bug nadj ooen' Cluf ber Binie beti @efe~e~ tIJar oefonberti ftad in ~aulus bor feiner \"8deljrung enttIJictert. Woer ber Bug oradjt(' iljn nad) feinem cigenen au±ljentifdjen \"8eridjt @oti nidjt naljer, fonbern macqte iljn ,uberaUi3 unfinnig' (nee"JOW' BflflatY0f18VO') aUf bie ~qriiten unb bas @bangeHum, Wpoft. 26, 9 ff." (~ljriftndje :Elogmatif II, 549 f.) ;;suft fo fteljt eti nadj ber @5djrift unb bem Iutqerifdjet1 mel'enntniS: "Repugnat [homo] Verbo et voluntati Dei, donee Deus eum a morte peccati resu8citet, illuminet atque renovet." @50 bleibt es benn be~ fteljen: "Itaque non habet [homo] modum agendi seu operandi aliquid in rebus divinis. Beljrt man, ber menfdj fonne fidj burd) naturIidje ~raf±e odeljren, fo Ieljrt man bamU ben ii3eragianiSmu~ bes @rasmu£l; Ie})rt man, ber Weenf el) fonne lidj burdj gef d)enfte ~raf±e oefeljren, f 0 Dperiert man mit bem @5~nergitimUi3 eine~ Batermann. 2. ;;sehem oefenninii3±reuen Butljeraner mU13 es aUr aUfridjtigen iJreube gereidjen, baB biefe @5djrifHeljre im gro13et1 unb ganaen in ber Iutljerifel)en ~irdje in ben mereinigten @5taa±en immer mel)r Wnerfen~ nung finbet. :Ela~ ljier fidj hurdj ;;saljrileljnte ljinburdjaieljenbe Beugni§: fur bie sola gratia ift nidjt umfonf± getIJefen, foubern qat bie Beljre bon ber \"8deljrung, tIJie biefe in ber ~onforbienformel aUf ®runb ber @5djrif± bargeIegt tIJirb, gaus oebeu±enb gefiirbert. :Elas betIJeif± cruel) gerabe hie re~te :Elogmatif, bie jungf± in Iutljerif cfJen ~eif en erf djienen ifi, namricg D. ;;Sol. @5tumps The Ohristian Faith. ~ir ftimmen nidjt 522 Stein Modus Agendi bot bet !8eff~tUng. alIem au, tDniS D. @Stump iioer hie mefeijrung Ieijrt. WCandje @Sate tDi:h:en am oeften ungefdjrieoen geoHeoen, tDie hieiS fUraIidj einer unferer S'\'!olIegen in biefer WConatiSfdjrift oereitiS feijr treffeub geaeigt ijat. ~ir tDolIen nur e i n e n @Sa~ oeif1:lieIiStDeife anfiiljren. D. @Stump fagt: "If the process is to be completed and is to end in actual conversion, the new powers which the Holy Spirit gradually gives to the sinner must be used in that conflict between the flesh and the spirit which ensues previous to the actual decision against sin and for God. But this activity on man's part is produced try the Holy Spirit and is exercised through new powers given by Him and not at all through powers which are native or natural to man." (The Ohristian Faith, p. 25'7 f.) ~iefer @S~ Ieljnt fidj alIerbingiS an ~UiSbrucfiStDeifen an, bie namentridj unfere f1:liiteren ~ogmatifer georaudjt ljaoen, ootDoljI fie ficlj mit ~iinben uub g:iinen bagegen f±t:iiufJten, ban fie irgeubtD.eIdjen @St)ner" giiSmuiS Ieljrien. ~oer eine foIdjet ~arftelIung bet 2eljre bon ber me" feljrung ift tDeber nadj ber @Sdjrift nodj, nadj unferm mefenntniiS oeredjugt. @Sinn ljat fie nur, tDenn man fidj bie mefeljrung "eraiSmifdj", melandjtljonifdj" benfen tDm. g:iir jeben oefenntniiS±t:euen 2utljeraner, ber an Me ~lIeintDirffamfeit @lotteiS in ber mefeljrung glauOt, ift eiS gerabeau unfinnig, fo au reben, nne hieiS ljier gefdjieljt. ~er WConer" giiSmuiS ber±t:iigt fidj nidjt mit irgeubeiner WCittDirfung f eiteniS beiS WCenfdjen in feiner meleljrung. <§is ift gerabeau ein ~iberf1:lrudj, tDenn man aUf ber einen @Seite leljrt: Solus Deus convertit hominem unb bann aUf ber anbern: Hominis voluntas in conversione non est otiosa, sed agit aliquid. SJier gUt'iS tDiiljIen atDifdjen 2utijer unb WCelandjtljon, atDifdjen WConergiiSmuiS unb @St)nergiiSmuiS. <§ine "metmittIung" gillt e~ ljier nidjt; fie ljier geltenb madjen au tDolIen, ift eoenfo fdjrift" tDie bernunfttDibrig. 5tatfadje ift, ban ber WCenfdj in bemfelOen ~ugenOHcf oefeljrt ift, unb atDar gana unb gar, menn er bie"new powers which the Holy Spirit gives" em.pfangen ljat. <§oenfo bedeljrt unb irrefiiljrenb ift eiS, tDenn D. @Stum1:l aUf bie g:rage: "Is conversion gradual or instantaneous~" anttDortet: "Re- garded as a process culminating in contrition and faith, conversion is gradual. On the other hand, regarded as a transition from a state of unbelief to one of faith, it is instantaneous, inasmuch as there is a moment when the man ceases to be an unbeliever and has become a believer." mid Unfiarljeit mifdjt fidj audj in ben folgenben ~ara" gra1:lljen. ~enft man fidj hie mefeljrung nadj @Sdjrift uub mefenntn~, fo meint man bod} immer eigentlid} bie ,,@lIauoensf~ung", fo ban man nie aubers bon ber mefeljrung reben fonte aliS einfadj fO: "Oonversion is the transition from a state of unbelief to one of faith and there- fore is instantaneous." Um hiefe augenoHclIidje mefeljrung au oetDirfen, oebient fidj @lott alIetbings bes @lefe~es unb bes <§bangeHumiS, uub gar mandjer ijort lange, elje er aum @llauoen lommt. ~oer f olange ber Stein Modus Agendi bot bet lBete~tUl!I1. 523 WCenfdj nidjt aum @[auoen gefommen ift, ift er nidjt eHoa in einem 2uftanh her ,,&)arIJoefefjdfjeit", fonbern er ift nodj ganaIidj unoefefjd. :Die lBefefjrung gefdjicfjt immer nur hann, roenn her &)eHige @eift hen @fauoen in has &jera pflana±. ~Ues anhere ift nur ~oroereitung aur lBefefjrung unh gefji5d gar nidjt in hie lBefe~ntng ~inein. ~oer fa fefjr roir es taheIn muffen, haB fidj D. (Stump fordjer ~u~" hriide unh (Sa~e oeDient fjat, hie irrejiiljren, fa fefjr mUllen lDir e~ bodj freuhig anetfennen, haB er immer roieber - faft og aum iioerbruB - oetont: "If, then, the sinner is converted, it is entirely due to the grace of God." "Conversion is to be ascribed entirely to the work of the Holy Ghost through the Word." "Only God can and does make the unwilling willing; and all the credit of conversion goes to Him and none of it to man." "We reject the Pelagian position, which holds that man can by his own natural powers convert himself; also the Semi-Pelagian position, which holds that man can begin the process, but that the Holy Spirit must complete it; and thirdly the synergistic position, which holds that the Holy Ghost must begin the work of conversion, but that then man is able by his own powers to complete it. The fact is that from beginning to end conversion is due to the agency and activity of the Holy Spirit and not at all to any natural powers of man." ~ITething~ am ~djruB hes re~ten (Sate§ fjatte her 2{utor nodj ffater reben foUen, namIidj fo: "and not at all to any natural or spiritual powers of man," eoen rodf bet 9nenfdj, roenn er "spiritual powers" oefi~±' oereit§ oel'eqd if±. :Der 10gifdje ~efjrer, baB fidj ber 9nenfdj mit geiftndjen S'haften oefeljren mUB - "If the process is to be completed and is to end in actual convel'- sion" -, aieljt fidj eben burdj feine ganDe :Darlegung. ~netfennen mUllen roir ferner, baB bet ~etfa1fer ber :Dogmatif The Ohristian Faith audj ridjtig aroifdjen tranfitiber unb inrranfitiber mefeljrung un±erfdjeibet. S)ier finben fidj aITerbing§ audj roieber ~u§" briide unb )illenbungen, bie feine SHatljeit in bie (Sadje oringen, ja hie im @runb au betroetfen finb, eben roeiI fie bom tedj±en ~etitanbni§ abjiiljten. ~roer 5taiiadje ift, bOB bie :DarIegung roefentHdj forrdt ift. Wadj bet (Sdjrif± ift beibes ridjtig: ,,@ott befeljrt ben Wl enfdj en II unb: ,,:Der WCenfdj oefefjd jidj." D. (Stump fdjteibt gana paffenb: "While the resu1t is to be ascribed to the working of the Holy Spirit and not to man's own powers, it is man who repents and believes and not the Holy Spirit. Hence, in turning away from his sins to Ohrist, the sinner is said to convert or turn himself, Acts 3, 19; J oe12, 12; Luke 22,32 (R. V.) In this sense conversion may be defined as that act of the sinner by which, drawn, persuaded, and enabled by the Holy Spirit, he turns away from his sins in true contrition and turns to Jesus Christ, his Savior, in true faith." :Da~ ift eine :DarIegung, bie hurdjau§ ridjtig ift unb audj aur Sl'Iarfjei± bien!, 3um ridjtigen ~erf±anbnis ber 2eljre bon her lBefeljrung. 524 Stein Modus Agendi bot bet !8efe~tun!l. lffiir fag en mit ber !Scljtifi: "SDer !Silnber oefegd ficlj u, "the sinner turns from his ways," eoenfo roie bie morroeger im ®nabenroaljgleljr~ fttcit au fag en pfLegien: ,,!Stibd benbet fig, men ftlJImanben benber bet", baEl ljciti: "SDaEl !Scljiff roenbe± ficlj, aoer ber !S±euetmann roenbe± eEl", obet auf engIifd): "The ship turns (itself), but the pilot turns it." D. ~ieper pj1egte eEl fo aUElaubtilcren: "SDet ~Jcenf clj befegd ficlj nur, roenn @o±± iljn oefegd. U SDamit ift bet 91ageI aUf ben ~opf getroffen. 3. ~bet gerabe bief er Iette ~uElb:rucr "ficlj befeqten", "to turn one- seli," "ombenbe fig", ift e0 eigentliclj, roa~ biefen ~dife[ beranlatt gat. ~m "Qutgerancten", bem ()rgan ber j8e:reinigten morroegifcljen ~rclje, ift niimIiclj am 4. ~anuar ein ~difer erfcljienen, in bem bie !Scljriftlegre, baB bet unbefegde WCenfclj feinen modus agendi gat, ber~ roorfen roirb. lffiir oringen ign in ber uoerfetung, bie unEl ein nor~ roegif cljer ~aftor f:reunbIicljft geIiefed gat. llnter ber uoerf cljrift "Oon- version" Ief en roir ba: "A correspondent writes the following; 'False and ,·ight con- ception of conversion and its fruit. We cite examples: A man said to me: Who shall convert me if I do not do it myself Another said: It took me fourteen years to convert my wife. But it was once told of Moody when he was preaching revivalistic sermons in Ohicago that one of the hearers came to him and said: 'That man whom you con- verted lay in the gutter last night.' 'Yes, I can understand that,' said Moody, 'when I converted him, he lay in the glItter; but if God had been permitted to convert him, then anything like that would not have happened.' Some time ago we read the following in Lutheraneren: When I became converted, my wife became more kind than she was before. So far the correspondent." lffiie ber Qef et fiegt, ganbeI± e~ ficlj i3uniicljft um ben engfif cljen ~u~brucr to convert oneself. SDer §,ragef±eIIer rooIIte offenbar roiH en, ob e~ ricljng roiire, au fagen: "I converted myself", "he converted him" ufro. SDarauf anitllodei nun "Qutgerane:ren", roie foIgt: "In order to become clear on a subject like conversion, one must first know definitely what content one puts into the concept. The great change in a human soul which is generally designated by this word includes, or can include, several stages. There is, as it were, a chain of spiritual links in the spiritual revolution which is called conversion. Some apply this word to the whole chain. others to a cer- tain link in the chain. Thus one person may put into the concept one content and another puts in another content. Thus there may be axpressed different opinions, yes, opinions contradicting one another." !So lau±e± hie (!;inleltung au ber bom 9'tebal'teur gegebenen (!;r~ !Iarung. 2l\ai3 ber !Scljreiller fagen roiII, ift offenbat bicEl: "SDa~ lffiod conversion tllirb im rodieren !Sinn fiir baEl ganile lffietf be~ .\:>eiIigen @eifteEl ge6taudJ±, rooburclj er einen ®iinbet 3um gIaubigen @:fjtifien maclj±. ;i5n einem engeren !Sinn fte~t eEl abel' fill' hie eigentIiclje me~ fegrung feIOit, bas geif3t, fiit bie ®[auoe~fe~ung, rooburclj bet natiir~ Iiclje WCenfclj ein geiftIicljer, ber Iebenbig tote WCenfc9 geiftIiclj Icoenbig, .Rein Modus Agendi bot bet l8etef)tung. 525 ber Uncljrift ein (fljrift wirb. ~a§ fjii±±e er Uar fagen fonnen unD torren. IDCH f ciner zsrruftration bon "chain" unD "link" trifft er bie @3aclje niclj± recljt. ~oclj fjoren wir, wa§ er weiter fag±: "Here indeed we enter upon the question concerning synergism. This word denotes the doctrine concerning man's cooperation with God in conversion. This doctrine we Lutherans reject. There is in the mean time a question if we have carefully taken into consideration what we mean. If with the word conversion we think exclusively of that act in the soul which consists in the crossing' over from spiritual death to spiritual life, then it is God alone who acts, and that without any cooperation from the side of man. Man can do nothing in this link (step, stage). In this sense he cannot convert himself. Neither can a Moody or any other man convert any other person. To create a new life in man is a creative work (act) of omnipotence, which God alone can perform." .~ier wirb ge!efjd, bat bie Q3efefjrung im engen @3inn gana unb gar ba§ 2Bed be§ ~eiIigen ®eifte§ ift. ~er @3cljreioer berWirf± au§~ briicUiclj ben @3~nergi§mus ober bie IDlittuirfung be§ IDlenfcljen oei feiner Q3efefjumg. ~ommt ein @3iinber aum ®rauoen an (fljriftum, fo ift bie§ aITein ®oHes 2Bed. 2Bit: freucn un;:; liver bic;:; narc 8eugnis in oeaug aUf bie Q3etefjrung. .tua§; jett foIg±, ift ber eigentliclje lj3unH, iifwr 'ben jener t\'ragef±ener ein ®utaclj±en oegeljrt. ~dJ±en tuil: barallf, tute ber @3cljreioer ben @3at ,,~er IDlenfef) odeljd ticlj" reclj±fertigt. @:r fef)reio± : "But this act of God can be performed only after certain condi- tions (prerequisites) are present. These conditions consist in this, that the sinner reads or hears the Word of God, that he considers the content of the Word, that he gives his consent (atlsent), that he con- siders it in its application to himself, that he acknowledges (admits) that he is on a wrong road (gl1ilty), that he sees before him a dark eternity, etc. Such things the unregenerate man can do. Unless the si=er performs these spiritual acts (acts pertaining to the soul), the Spirit of God gets no opportunity to create the new spiritual life in him. But when the siuuer 'does' these things, then the Spirit of God gets the opportunity and uses it to create the life. Thus the sinner must himself provide a necessary prerequisite for God's act in the soul. If one in the concept conversion includes these links (steps, stages) in the chain, which accordingly man himself can and must provide, then there will also be some truth in this, that man converts himself. It can also be said with some truth that Moody or some other person who has exercised influence in this direction upon anothAr man has converted him. But when one considers that what in the last instance becomes of any real importance is the aet of God to transfer from death to life, then we understand that such expressions as to 'convert oneself' or to 'convert another person' very easi1y lead to misunderstanding and error." ~iefe unfiare, ja bertuorrene ~arIegung aeigt, bai3 ber @3ef)reioer gar fetnen Q3cgriff fjar bon bem, wa§ unfere ~ogmatifer mit ffiecljt bie in ± ran f it i b e m eX e fj r II n 9 nennen. ~agegen re~rt er gana ve~ ftimmt, bat ber natiirIief)e IDlenfef) einen modus agendi fja6e. ~er unodeljde IDlenfef) fann fief) aUerbing§ nief)t ba~ neue Eeven geoen, fann 526 $:lie ~aulJtfdjtiften ~ut~ets in djtono(ogifdjet iRei~enfo(ge. fidj nidjt ben ~)raulien fdjenfcn, alier er fann bodj bas )fiort ®oties nadj feinem eigentricf}en ~n"9art lieircid)ten, baau feine ,Bujtimmung gelien, e~ aUf fidj appIi3icren ufttJ. :Elaburdj, bat er bie] e "geiftridjen 2nte" ber~ ridj±et, gilit er bem &JeiIigcn @eif± ®eIegen"9cit, neues Eelien in i~m au ttJiden. €lo mUB ber €liinber bem &JeiIigen ®eift bie mebingungen erfiiUen, un±er benen biefer i"9n liefe~ren fann, unb in biefem €linn o efefjrt er fidj gettJiff ermaten f eThft. ®ana offenliar neg! "9ier ber ®ebanfe be§ liefieren j8erfjarten§, allerbings l.Jielleidj± in einem etlna§ bunflen ,I)intergrunb', alier il1lmer~ "9in bodj tatfiicf)Hdj bor. :Eler @ebanfe ift ber: :Eler IDCenfdj rann fidj allerbings nicf)t ba§ neue Eelien geoen, aoer er fann fidj fo ber"9arten, baB ®o±t i"9m aus ®nabcn ba.§ neue Eelien fdjenU. linb ba£) ift €l~ner~ gi.§mu.§ unb nidjt nur fulitiIer €l~nergismu§, fonbem cin fe"9r franer; benn im tueiteren ~roaet ber mefeljrung mut "9iernacf) ber 9Renfdj mit @otl mitttJiden, ®ot± gleidjfam fein &Jers aUoereiten, fo bat bie me~ refjrung ±atfiidjHdj iluftanbe Tommen fann. \frrger fjat e§ audj WMancf)±fjon nidjt gemarfjt, af.§ er be~ IDCenfcf)en iluftimmcnbcn )ffiiIIen (voluntas assentiens) cds brttle lirjadjc ber me~ frfjrung bdonte. Eu±fjers j8erbammung§urteiI "Haec est ipsa theologia Erasmi 1" gUt audj bon bem, ttJas ber €ldjreioer fjier ausfu"9rt. )fit!. ftimmen unferm iJragefteller gana BU, ttJenn er liemed±: "The writer actually ascribes the ability to the sinner to begin the change of heart before conversion, to predispose himself for grace, and teaches that conversion by the Holy 8pil'ii iR contingent upon man's cooperation." linb lnorin oef±efjt bie Sfur gegen biefen fcfjleidjenben €l~nergiS~ mU§ ~ :Elarin, bat man ttJieber €ldjrift unb mefenntni§ redjt ftubiert unb mit €ldjrift unb mefenn±nis unberffaufuIiert oefennt: ,,~ebodj fann nidjtsbeftottJeniger bem IDCenfdjen bor feiner mdefjrung rein modus agendi ober einige )fieiie, in geiftIidjen €lac1)en etttJa§ ®utes au widen, Bugefdjrielien ttJerben." ~. ~. 9R ii rr c r. ~ . , c,!)ie ~{tulJtfdjriften £utfjer£l in djronulugifdjer 9lei~enfulge. ~it Il!nmedungen. (\JottfeJ;mng. ) 1530. "metma~nung an bie @eiftlidjen, betfammelt aUf bem iReid)~tag 5U Il!ugsourg." - !Befanntlidj mar 13ut~et in ben erften ~onaten Des ~a~re~ mit feinel ftberfeiptng bet !Bibe( uub mit mtjUatlonSatfJeit fJefdjiiftigt. 'I)as rebi~ biette IJ1eue st:eftament mat am 3. :;sanuar 5Ut ~iirfte geDrudt, aoer es tvar nod) biel au tun, f~e bie Il!roeit 3ul3ut~er!l 8uftieben~eit gebei~en fonnte. Il!uct) bie motar6eiten an bet Il!uguftana na~men ben iRefotmator ftad in Il!nfprudj. Il!m 3. Il!lJrH teifte et bon Illiittenoerg aD, fam aoer erft am 16. ·ll!lJrH auf bet .!l:ooUtg an, mo et oiS aum 4. Dttober liUeli. $:lie ~ier botliegenbe 6d)rift ~atte ~ut~er am 12. ~ai boUenbet, morauf et fie aum $:lrucf nadj Illiittenlmg fanbte. $:let $:ltucf mat am 31. 9JCai boUenbet, unb eine Illiodj.e flJiitet ronnte :;salol) 6turnt fdjon ein ~1;emlJ(ar in feine ~eimatftabt 6tratbug fdjicfen. $:lie 6djtift be~anbeTt in geDrangter .!l:iit3e, abet boclj mit gentigenbet ~lu~fti~tUdjfeit, bie folgenben l:punfte: mom ~lbla\i, mon ben Confessionalibus, mon bet !Beidjt', mon ber ~u\ie,