C!tnurnrbtu
lUqrnlngtrul flnut~l!J
Continuing
LEHRE UND WERRE
MAGAZIN PUER EV.-LUTH. HOMlLETIK
THEOLOGICAL QUARTERL y-THEOLOGICAL MONTHLY
Vol. V March, 1934 No.3
CONTENTS
W idmung ....•....................•........•...•..
Page
161
162
164
172
Sldzze und Schriften Dr. L. E. Fuerbringers .....•.•..••
Predestination and Human Responsibility. T heo. Graebner ••
Die Heilsgewissheit nach der Xonkordienformel. ] . T. Mueller
The Thorough Exegetical Study of the Sermon Text the
Conditio sine qua Non for Good Serrw>nizing. J. H. C. Fritz 178
The Argument of St. Augustine's "Confessions." J(. S. Sommer 185
Die Lehre von der Inspiration nach 1 Petro 1 , 10-12. W.Arndt 192
Hebrew Prophecy a Unique Divine Bestowal. W . A. Maier.. 199
Lut hers eigene Verbesserungen an seiner Bibeluebersetzung.
P. E. Kretzmann li!06
Ottomar Fuerbringer. W. G. Polack •••••••••••••••••••••
Zur Lehre von der Beue. Theo. E nge\der •••••••••••••••••
Die gemaessigte Linke im sozialen Reformprogramm der
B eformationszeit. R. W. H eintze .•••••••••••••••••••••
The Ca techism in Public Worship. Theo. Lact.ch ••••••••••
Indulgences. Theo. Hoyer ••••••••••••••••••••••••••••••
The Practical AppUcation in the Sermon. E . ] . Friedrich. •••
211
218
227
234
242
249
Ein Preclfcer muza IIJcht aJlein wridtft.
aIIo cIaI or die 8chafe unterwei8l, wle
ale reehte Ohrilltell IOlJm .In, IIODdem
anch daneben dell Woelten toel'lreft • .s-
lie die 8chafe DJclit aqr8Ifen und mit
talacher Lehre 'feIfoIhND 1IJId Irrtmn e1n.
fuehreR. - Lulher.
Ea tat bin Dine. daa die Leute IIIIhr
bel der JUrcbe behaelt denn cUe pta
Predlgt. - Apolot1W. "'rI. II.
If the trumpet lift an 1IIIcertafD 1IOIIDd.
who &ball prepare hlmaelf to the battle r
1 0.,..4.&
Published for the
Bv. Luth. Synod of lIrtlssourl, Ohio, and Other stat.
CONCORDIA PUBLISHING HOUSE, at. Louis, ][0.
218
Bur £eijre lH.lU ber meue.
,,~ie redjte Qe~re bon ber meue ~at feine @Sefte; nur unfere Iut~e",
rifdje ~irdje ~at fie." omart~er, ®efe~ u. @bangeIium, @S. 244.) \Bei
ben @Seften ~errfdjt aUf biefem @elliet eitel ~erttJirrung. linb bie ~ev
ttJirrung be~ \Bcgriff~ meue fann nidjt anber~ ar~ bie @ettJiflen berttJirren.
,,@~c benn D. Qu±~er gefdjrieben ~at, finb eitel bunne, berttJorrene
@Sdjrifien unb \Bildjer bon ber \Buf3e bor~anben gettJefen. . .. ~iel
ttJeniger ~at ba~ lUon au~ i~ren !l5rebigten unb berttJirrten \Bildjern bon
ber \Buf3e eine @Summa faffen mogen ober merren, ttJa~ bodj au )lJU~rer
\Buf3e borne~mndj ge~ort, ttJie ober burdj ttJas ~eife ein .\)cra unb @e~
ttJiffen mu~e unb iSrieben fudjen milf3te." (2Ipologie. Trigl., @S. 252,
§ 5.) ~irb ber tHeue eine bede~rte @SteUe in ber .\)ciIsorbnung au~
geltJiefen, filf3t man fie aUf einem i~r nidjt i\ugettJiefenen @ebiet funf",
tionieren, Die~t man fie in ben .\)anbeI ber medjtfertigung, ober madjt
man fie awn .\)auptfafior in ber .\)eiIigung, fo fann ber arme @Silnber
nidjt ilur @ettJif3geit ber ~ergcbung ber @Silnben fommen, unb aUf bem
®cbiet ber &)eiligung ttJirb nidjts anberes nIs (3)efe~esttJed eraeug±. ~ie
@Sadje betrifft bas .\)era bes [qriftentums. @~ bedo~nt fieg barum, bie
mannigfadjen ~oirrungen in ber Qegre bon ber meue ttJieber einmal i\U
oefeqen. ~ie lUeritJirrung, bie D. 2utqer aus bem ~eg geriium± qatte,
qat fidj ttJieber mH9Jlaegt eingefterrt. ,,~ie grof3 ift unier bem @injIu13
bes !l5ieti§mu~ unb bes WCetqobiBmus in ber SHrege btl' linfIarqeit ilber
bie [kgriffe \Bercgrung unb ~iebergeourt getDorbenI" (~. 2iltgert, meieg
®otte~ unb ~ertgefdjiegte, @S. 44.) linb ba~ i\um gro13en ~eiI infolge
ber lUerttJirrung be§ ~egriff§ meue. linb ttJir 2ut~eraner bilrfen niegt
Feger f ein. ~ie reformierte ~erttJirrung be§ ~egriff§ \Buf3e unb bie
pie±iftifdj",me±gobiftifege ~nfcf)aullng bon ber meue, bie un§ bei unferer
t~eologif egen 2dtiire entgegentreten, fiinnen gar leiegt unf ere ~enfttJeif e
oeeinrlullen. Unb ina§ ba§ @SegIimmfte ift, bie romifeg~ra±ionanftifdj~
jilbifege ~nfdjauung bon ber meue ftecH aueg in unferm arten ~bam.
~uf manegedei ~eife ttJirb ber unoefe~rte unb ber oefe~rte @Silnber
ilber bie meue falfeg oeIeqrt 1mb oeraten. ~it inoUen fih biesmal bie
iSragc befeqen, ob bie meue baB &)eiI be§ 0iinber~ oetl1idt.
I.
~ie iSrage, 00 bie ~ergeoung ber @Silnben bon ber ernftIiegen meue
be§ @Silnbers ao~iinging ift (gana ober teilttJeif e), iDitb innergaIO ber
iiuf3ediegen [qriftengeit bon biden @Seiten ociag±. mom bejagt bie iSrage
feqr entfdjieben. ~er !l5apft Ieqri, baf3 ber 9Jlenfdj burdj feine meue,
feincn @Silnbenfegmeri) unb @Siinbcnqaf3, feine @Siinben aobili3t, ~ergeout1g
feiner @Silnben oettJidt. ".8u foldjer \Bu13e fe~ten fie brei ~eiIe: meue,
\Beiegte, @enugtun, mit foldjer lUertroftung unb .8ufage, ttJo ber ~Renfeg
reegt reuie, beiegtete, genugtilte, fo ~iltte er bamit lUcrgebung berbient unb
bie 0ilnbe bor GI)ott oe3a~ft." (0egmaIf. ~ht. Trigl., @S.480, § 12.)
~ie momifegen gaDcl1 an bicier garfteUung igrer 2eI)te niegt§ ausil1v
fe~en. ~ie Catholic Cyclopedia fagt: "If the detestation of sin arises
from the love of God, who has been grievously offended, then con-
trition is deemed perfect. If it arises from any other motive, such as
loss of heaven, fear of hell, or the heinousness of guilt, it is termed
imperfect contrition, or attrition. It is the clear teaching of the
Ohurch that perfect contrition justifies the sinner even without the
Sacrament of Penance." (Sub v. "Attrition.") ~ie Oatholic Oyclo-
pedia fennt igren Oatechismus Romanus. ~a geif3t e§: ,,~ie ~idung
{JUt \Jd)te bon bet aleue. 219
ber hla~ren meue, t)J)n ber ooen bie mebe gCil1efen, ift berart, bat hlir haft
berfeIben fogleid) ~eraei~ung arrer @lunben bom ~@rrn erlangen."
(II, 5, 30. iYrage.) Unb ber Oatechisnms Romanus rennt fein ~riben~
±tnum: ,,;tIie @ll)nobe re~rt, bat ... e§ mand)maI gefd.)ie~t, bat biefc
meue boTIfommen ift buref) bie Eieoe unb mit @ott berfo~nt, e~e bie§
@laframent [ber \BuBe] ±atfiid)Iid) em,pfangen hl1rb." (8ess. XIV,
cap. IV.) iYreiIic~ rann ber @Sunber nid)t genmt hliffen, ob fetne D'leue
eine boTIfommene ift; e§ hliire gefii~rIief), lid) barauf au berIaffen. ;tier
leicfJ±ere unb aUbcr1iiffigere jilleg ift ber ber fafrmnen±Iief)en \Bute. ;tIie
au§ ber iYuref)t entfte~enbe Dteue treiOt i~n an, ber @lilnbe au en±jagen
unb hliTIigIief) au oeief)ten; aUf bie boTIfommene \Beid)te foIgt bie ~{ofo~
Iution; ba6 teift @nabe mit, baburef) bie .\)aloreue aur borren, hliTIigcn,
freubigen meue (contritio) hlirb; ber ~onitent Teiftd bie borgefdjriebene
@enugtuung-unb feine @lilnben finb ~inhleggetan. (Of. @. ~Iitt, @in1.
in bie ~ug., @l. 338.) ;tIa§ ift ridjtig, fagt ba§ :it'ribentinum. "jillcnn
jemanb Ieugnet, aur giinaIief)en unb boilfommenen )8ergeoung feten oeim
\Bullcnben brei .\)anbIungen erforberHd), gIeid)fam aI§ bie WCa±erie be§
@larrameni§ ber \Bute, niimTief) bie meue, bie Q3etef)±e unb bie @enug~
tuung ... , ber fei berfIuef)tl" (Sess.14, can. 4.) Unb Sl!Iee§ ra±~oIifef)e
;tIogmatif f agt gar, inbem fie fief) auf ben 5. Si:allon oeruf±, "bie unborr~
Iommene Dleue, ba bcr WCenfef) bie oeIeibig±e go±±rief)e @eredjtigreit
fiird)tet, bor ber ~ofef)euIief)fei± ber @lilnbe fief) entfei2t, ben jilliTIen fatt,
nid)t me~r i3U filnbigen, unb @ott ag uuefie arrcr @ercef)tigfeit ilU Heuen
oeginnt, ift ilur ~lac'fjlaffung ber @liinben im @laframen± ~inreid)enb".
(m:. @.3 s. v. ,,\Bute".) ~a, Die romifef)e Si:iref)e Ie~rtentfef)ieben, bat ber
@liinber burdj bie meue ba§ ~dr erh1l1gt.
Unb bem ftimmt ber mationaIi§um§ bon ganaem ~erilen ilU. ~ie
)Befc'fJrung ()Butc), hloburd) ber IDccnf ef) ba£5 ~cH erlangt, 6eite~t naef)
bem 1JlationaIi§mu§ in ber moraIifef)en \Befferung be§ Eeoen£5, unb bicfe
)Befferung oeginnt unb oeIunbd ltdj in ber m:cue. ;tIie mit ber @rfennt~
ni§ unb iHeraofcljenung ber @3iinben beginncnbe Q3cfferung be£5Wcenfef)en
ift ber jilleg bc§ ~eiI§. ;tier ane maHonaIif± Si:. @. )Bre±fef)neiber re~rt:
,,;tile ~nIiinbigung, mit hlefdjer ~efH§ bor bem ~on auftrat, hlar bie @r"
maI)l1ung ilU einer fittlief)en Umiinbcrung be;;; @cmui§ (,tut Q3uBe') ....
;tIie @lumma benen, hla§ er feinen ~ilngern bortrug, ift in ber fogenann~
ten \Bcrg,prebigt cnt~aItcn, beLen ~n~aIt fummari] ef) bier er ift: 1. @If±t~
Iief)c m:ein~cit unb @ii±c ift bie erfie \Bebingung aur @rlangung be§
@otte§reid)e§. . .. ~,ur retne @efinnung unb @e~orfam gegen @otie§
@efei? mad)t be§ ehligcn Eeocn£5 hlilrbig 1mb teiI~aftig." (;tIfe DleIigfofe
@Iauoen§Ie~re, @l. 281.) :tJer Unitarier @Hot fagt: ,,@oft ift oercH,
un§ 3U red)tfertigen, un§ hlieber oU @naben ani\une~men, hlenn hlir au
i~m Tommen mit gIiiuoigem, bertrauen§boUem ~eraen, inbem hlir ller~
fud)en, feinen jilliUen 13U tun aI§ 9'ladjfolger ~~rifti .. " ;tIie ~au,pt~
oebingung Hnb biefieidjt bie einaige, unter hleldjer luir ~ergeoung ber
borfgen @lEnben cmpfangen, ift ein 2m, hlelef)er f ciner ~Catur naclj SZlev
bienft au§fdjlicf3±. (;l;§ ift ein 2fft ber @leIbf±berleugnung, ber iYutfaII
eine§ uoerfii~rten @lunber§ bor @ot±. ber ~ft bc§ aUfridjtigen \Bcfenn±~
nille;;; unb ber Q3ute, mit einem jillort ber ~H ber @le[of±ubergaoe an
@ott, hlcId)er bon ber @lef)rift @Iaube {1enannt hlirb." (Discourses,
@l. 108. @lie~e @iint~er, @ll)moolif, @l. 234.) ;tIa§ if±, naturnemiif3, bie
Ee~re arrer berjenigen, bie bie fterrbertretenbe @enug±uung ~~rifti
Ieugnen. "The Socinians, who deny the atonement for sin by the
death of Ohrist, maintain that repentance is the onl.y atonement re-
quired." (R. Shaw, Exp. of Westm. Can., @l. 183.) ~ie lioeraTe En-
cyclopedia of Religion and Ethics (~. ~afting£5) Iegt bar, hlie unb
220 ,(jUt 2e~te bon bet lIteue.
toarum bie !Jl:eue bai3 ~eiI i3utoege liringt: "The sorrow of repentance
reacts on the soul, strengthening it to meet the new task of moral
reformation. . .. How can a man be freed from the burden of his
past sins sincc this burden is itself the creation of his own free spir-
itual activity~ The answer is that the law of continuity is not the only
law that obtains in the spiritual realm. There is also a law of recovery
or redemption. If the law of moral sequence alone held good, the very
purpose of its existence would be frustrated, for it would paralyze all
efforts to achieve a life of virtue and righteousness. Moveover, the
very fact that man is capable of self-condemnation is proof that evil-
doing is not an adequate expression of his personality. How could he
condemn himself if there was not in him the consciousnes8 of an ideal
to which he owes allegiances ~ In condemning himself, the penitent
has already risen above the self that he condemns. In repentance,
what does the penitent man really do? By an inward act he dissociates
himself from his sin; he takes the side of God and of all good men in
judging it unworthy of his nature and at war with the real order of
life." (S. v. "Repentance.") SNei3 ift ber ~eiIi3toeg naef) bem Iilieralen
@S~bne~ @.:atJe: "'Repent ye and believe in the Gospel,' Mark 1, 14. 15.
Jesus came, bringing Good News of God. The kingdom of God was
at hand; to receive its benefits, there were required a change of mind
and a readiness to accept and trust the Good News. . .. The demand
that the kingdom of God made from man was that they should live as
children of the God whosc gracious will for men was now Tevealed ....
If we seek to earn God's favor by obedience, it is not enough that we
should abstain from evil deeds. We must perfectly fulfil His will, and
that means perfect love and purity of heart ... , Severe as were the
requirements which God made of His children, Jesus could thus speak
of His message as Good ~ ews." linb in biefem @Sinn ift ber @Sat ill!
berftefjen: "The prodigal has to come to himself and, in order that he
may do so, has to experience the connection between sin and sorrow."
(What shall We Sa.y of Ghrist? @S.62.151ft.)
~n ber iiibifef)en :itfjeologie nimm± bie !Jl:eue bief ellie @Stelie ein toie
im !Jl:anonaIii3mui3 unb ~atfjoIiai!3mU!3. linb ei3 fann nur bon muten
f rin, luenn toit uni3 bai3 bergegentoiirtigen. SDiejenigen, bie bon ber !Jl:eue
ba!3 ~eiI ertoarien, folIten fief) mit ber @ntftefjung!3gefef)ief)te biefei3 grunb"
ftiirilenben ~rrtumi3 berhaut maef)en. 1:liefer ~rr±Um ift auf jiibifef)em
jBoben fjeimifef). ~ie tom ber ~ube fefig toerben? "It is within the
power of every man to redeem himself from sin by resolutely breaking
away from it and turning to God, whose loving-kindness is ever ex-
tended to the returning sinner. . .. The prophets demanded a regen-
eration of the heart, i. e., a determined turning from sin and return-
ing to God by striving after righteousness. . .. 'Repentance and works
of charity are man's intercessors before God's throne.' (Shab. 38a.) ...
Where Paulinism speaks of a 'saving grace' of God through Ohrist,
Judaism emphasizes the redeeming power of teshuba ('return'), which
is nothing else than man's self-redemption from the thraldom of sin ....
Repentance is not an outward act, as Weber (Juedische TheoZogie.
p.261) endeavors to represent it, but an inner cleansing of the heart
(Pesik, 161 b). It must be perfectly sincere, true contrition, coupled
with shame and self-reproach, and confession (Ber.,12b; Hag .. 5a, etc.).
It is well analyzed by Philo, in De Execrationibu8, § 8, as a feeling of
shame and self-reproach, which leads to a frank and sincere confession
and a change of heart and of conduct. . .. In the Oatholic Ohurch
contrition, confession, and satisfaction become parts of the sacra-
3m: 2el)re bon ber !Rene. 221
mental act of poenitentia. whereas the Protestant churches follow the
Pauline teaching pure and simple. (See Herzog-Hauck 'ReaZ-Enzy:
s. v. 'Busse.')" €o oefdjteiot bie Jewish Encyclopedia (s. v. "Re-
pentance") bie jiibifdje m:eue. Unb fie fagt fidj entfdjieben 1013 bon bet
bie§fleaugTidjen Ee1)te ~auIi unb bes ~tD±ef±anti§mu§.
(!is giOt nun aoet bieIe ~totef±anten, Die fidj bie jubijdje Ee1)te bon
bet meue gefalIen Iaffen. ~ie tiimifdj~tationanftifdj~jubifdje Ee1)te bon
einet feIigmadjenben meue if! nidjt aUf i1)t (!intfte1)ung§gefliet oefdjtiinft
geoIieflen, f onbetn ift in roeite Sheif e ber jnoteftantif djen S\;it:djen ein~
gebrungen. IDCit bem ~egtiff satisfactio operis opetieren biefc S\;teife
gctabc nidjt. "But we must direct attention to one feature of the error
which is so much in vogue even among Protestants as to constitute
a menace to the Ohristian life. It is the wide-spread notion that con-
trition itself is an atonement for sin. The thought is that the regret
for a transgression is an adequate satisfaction to righteousness for the
wrong done, - that sorrow felt fully pays for the sin and balances
the account." (M. Loy, The A ugsburg Oonfession, €. 746.) linb
D. ~art~er 1)at e§ fur niitig gefunben, gerabe audj Iu±1)erifdje ljSreDiger
not biefem grooen ~tdull1 oU toamen. ,,(!i§ gef djieIjt Ieiber alIilUor±. baf3
ljSrebiget, roeldje edjt Iu±qetifdj fein roolIen, in biefer ~eife ®efe:\3 unb
(!ibangeIium b ermifdj en, baB fie bie meue fo 1)inf±elIen, aI§ fei biefelfle
eine l1tfadje ber mergeflung ber €unben." (®efe:\3 u. (!ib., €. 240.)
g;oIgenbe ~eifpiere miigen Beigen, roie infoIge "ber pietiftifdjen ~lJ~
roanbIung be§ refotmatorifdjen ~bangcIiums, roeIdje fidj im ID(;etIjobis~
mus bolIenbet" (Eutgert, op. cit., €. 43), unb bes gefe:\3Iidjen ~egtiffs
ber ~efe1)rung, ber bon Wnfang an in bet reformiet:±en ;it1)eologie 1)eimifdj
roar, unb ber un§ alIen anUeoenben jiibifdj~rationaIiftifdj~riimifdjen
opinio legis bie IDceinung ineiiberoreite± if±, baB bie meue ®ott gnabig
ftimme, baf3 bet €iinbenfdjmera unb bie angelJIidj bamit betflunbene
~effetung bie mergcflung bet €iinben nadj fidj aieIje. ~ie ~eiHliele
folIen audj bat:±un, baB bet iioe! oera±en ift, bet cinet ~o1)anbIung iiIlet
bie meue flIof3 beI3roegen au foIgen geneigt if±, roeir fie nidj± bon einem
riimifdjen ;it1)eoIogen gefdjrieflen ift. ~as Federal Oouncil Ie1)t± Die
€iinber aIfo fle±en: "Almighty God, ... here and now may overy selfish
passion and desire be quiet that by the sorrows of repentance our souls
may be purified." Unb e§ gifl± biefe Wnroeifung: "If we desire the
good with all our hearts and put forth our will to turn absolutely from
all selfishness and sin and hold fast to the faith, we shall have the
assurance of forgiven sin." "An honest confession opens the door to
God's forgiving grace. . .. The soul that makes confession to Ohrist
is washed through and through, and the seeds of iniquity are driven
out." "Repentance1) brings forth deeds that tend to destroy, or atone
for, the evil that one has done. Revulsion at one's sin frequently leads
to unusual endeavor for good. Turning from evil and seeking to do
right, one loses the sense of separation from God that sin brings. One
feels forgiven." (Fellowship of Prayer, 1925; 1928; 1930.) :itrafta±e
bet Apostolic Faith Mission btiicren e§ fo au§: "There is only one way
back to God, and this through repentance and godly sorrow for sin ....
God will save you if you give Him a chance. He will blot out the
clouds of sin, dispel the darkness, and set you free. Do you feel real
repentance down in your heart? . .. The moment you are honest
enough to admit your condition before God, repent of your sins, get
1) 5DaU in bel' tefotmietten @51>r,adje repentance gemiil)nfidj nidjt ~efel)rnTI\Jr
fonbern !Rene nnb ~kliens[)efietung l)eiut, mirD f1>iiter barge1egt merben.
222 {lur S3d)te bon bet meue.
down before Him and seek forgiveness, begin at the bottom and be
willing to make the past right, God will forgive you. Like David,
who sinned against God, go down before Him, repent of your sins, and
God will restore you. Salvation comes only through repentance and
forsaking sin." ID,al1C~cr, bet betgleidjen lieft unb fjott, witb bao3 D1cdj±e
fjerauo3fjoten unb in feinet 6unbcnangft ®ot± um ~etgeoung um lIfjtifti
wiIlen antufen. SJie meiften juetben fidj aoet butdj ba§ ~edefjt±e unb
blltdj ben Bufmnmmfjang beo3 an fidj etwa D1idjtigen mit bem ~edefjt±en
tJetwitten Iaff cn unb meinen, bat bie 6unbenangft unb bie gcfotbetie'
Wofagc an bie 6unbe bie s:Bebingungen bet ~etgebung finb. :;Sm St0111~
mentat il),a±±~eju ~entlJo3 ift oU Ief en: "Repent; for your sins shall be
pardoncd UPOll your repentance. Return to God in a way of duty,
and He will, through Ohrist, return to you in a way of mercy." (ftnat±fj.
3,1 ff.) W. D1obemet)et, ,,6ammlung bon s:BeifpieIen", 6. 105: ,,~ie'
s:Buf3e fufjtt aum ~toft bet 6unbenbetgeoung, inbem ®ot± feinet Watu!
nadj bem nidjt tJetgeoen fann, bem f cine 6unben nidj± Ieib finb." SJa§
fonnie man alIenfalI§ tedjt betftefjen. ~bet e§ fjeif3t weitet: "s:But~
±riinen, weIdje auo3 einem aednitfdjten ~etilen fommen, etweidjen ba§;
~etil ®oHe§. @§ witb butdj @leufiletfjaudj ge±tuD± ein 6 pie gel aWat,
bodj witb butdj @leufaetfjaudj bet 6 eel e 6piegeI fIat." ®. @lianet:
"Oonfession separates the man from the sin, being a kind of violent
ejection of the latter. But it has an influence, too, on Him against-
whom we have sinned, It has a kind of atoning power." (The Ethic
of Jes1is, 6,166,) lI. ("Siffe: "All worthy penitence, whether with.
sacramental confession OT without it, surely receives God's fullest fOT-
giveness. . .. He, and He only, forgives, and there can be no doubt
that He freely forgives all in whom He sees the movements of con-
trition." (Thp Faith by which We Live, @l, 210. 213.) A New Com-
mentary on II. S. (Bishop Gore): "John emphasized the ethical re-
quirements as a condition of entrance into the Kingdom. . .. As-
suredly any theory of the atonement which leads us to imagine that
there is in the heart of God any other requirement of the individual'
sinner than that of penitence and self-humiliating return, any reluc--
tance to meet penitence with plenary absolution, is very much in the'
wrong." (N. T., @l. 133. 228.)
m5ie fjaocn bie pietiftif djcn \.lSrebiget praHiaiett, unb wie teben fie:
nodj fjeuie? "D1eue ift notig, ba§ fag± bie @ldjtift aUf allen s:BliiHern.
~a§ fagt eudj fdjon eute ~ernunft, baf3 ®oH eudj nidj±0 betgeoen fann,
l1Jenn ifjt au§ eutet @liinbe eudj nidj±§ madj±. :;sfjt muf3t D1eue fjaoen'"
(m5aItfjer, ®efe~ u. @b., 6.241), a103 00 bie ~etgeoung bon bet D1eue'
ab~inge. ,,~ie \.lSietiften fjaoen etft bie atmen 6eeIen in fdjtecUidje Wo±
fjinein!1e±rieoen, inbem fie fagien: :Ilit gefjlit± nidjt efjet ~toft, a10 oi§:
bu eine rec~±l cfjaffcne D1euc etfafjren fjaf±. m5enn jemanb aber erHiit±e:
~dj fjaoc genun nebde±, nenug auf meinen Stnien getungen, genug ge~
weint unb ge~euI± llnb gdlagt bot ®oit, aoet mein ~et6 oIeib± luie 6tein,
bann ~alJcn fie audj fo gefagt: IDCodj±eft bu benn nidjt getm D1elle fjalJen'?
Unb luenn bann biefe ("Srage lJejafji wutbe, 10 fptadjen fie: Wun, bonn
itoftc bidj nutl m5ciI bu fo nerne D1eue fjaoen modjief±, fo juitb bir ®oH
gniibig 1 ein unb bit beine 6iinben bergeoen. ~a§ ift alJet cine bet~
fIudjtc 52e~tel:Ila§ ~eif3t bie eIenbe, miferaole, tJetiidjtIic~e D1euc an
@ltelle be§ ~~ttn .:;S@fu 1ei2en." (®efe~ u. @tJ., 1893, @l. 106. - ~gL
ftneufeI, <~. ~., s. v. "s:Buf3fam1Jf".) - m5ie foll man ba§ berftefjcn, jua~
~. W. m5. ~aa§ fdjteiot? "There are moral conditions of forgiveness.
If it is rightly sought and properly used, it must be preceded by
genuine repentance. A change of mind and heart must take place
.sur XJd)te 11 on bet ffieue. 223
which condemns, and is sorry for, the wrong that has been done and
ihe sin that has been committed. Where this change of mind has oc-
cnrred, forgiveness becomes the assnrance which the troubled con-
science needs." (What Ought I to Believe? @:l. 75.) Unb in einer
)re,t;±vearveitung filr einen S1:inbergotie§bienf± am laull~ unb laetiag, bie
,,~aftoraIfJliiiier" (Sjcrau§gever (1;. @:liange) tnt Wobemver~ef± bon 1932
barvoi, ljciflt e§ gar: ,,®ott ruft un§ au: ,0ljr fomm± niclj± bmclj, menn
iljr in faIfcljem 6±01a aUf bie eigenen Eeif±ungen poel)±' :;Sljr fommt
nicljt wet±er, luenn iljr in haffer @:leIbf±fuclj± blofl an euclj felbf± benU.
~ar±et ein! m:m (l;nbe bief e§ 2Bege§ fteljt ba§ merberben. @:lcljfagt einen
anbern 2Beg ein! @:ltatt @:liofD - :Ilemut unb :Ilanf, fiatt @:lefvftfucljt -
&JHf§bereitfcljaf± unb freubige Dpfer: ba§ ift ber 2Bcg aum Eeven, ba§ ift
ber 2Beg au ®oit. in
60 mirb in mannigfl1cljen ml1ril1tionen in pro±ef±antifcljen, ja auclj
futljertf cljen S1:reif en bie IDceinung au§gefprocljen, baB ber @:lilnber bmclj
feine meue unb Eeveni3befferung bei3 ~eHi3 teHljaftig mirb. @:lie laflt ficlj
fo fcljmcr au§rotten. @:lie brang fcljon frillj3eitig in bie cljriftIicljc S1:irclje
ein, biefe "gefetficlj fl1lfclje morfterIung, aI§ maren bie meue unb iljre
~htBerungen in 15aften unb S1:l1fteiungen berbienftIiclj unb am @:liinben~
±iIgung beljirfIiclj, ar§ fonne unb milffc ber 6ilnber burclj freimiHig ilver~
nommene Eeiben feine 6ilnbe avvilBen. . .. @:lo viIbete iiclj feit bem
'britten :;Sl1ljrljunbert rin beftimmt geregerte§ merfaljren ber S1:ircljc gegen
biejenigen au§, meIclje naclj ber )raufe in f cljtuere 6ilnben gefaUcn unb
'barum au§ ber ®emeinbe au§gefcljloffen, avcr aur m:vvilflung iljrer
@:lcljulb bereH finb unb bie 2Biebcraufnl1ljme fJegeljren. :Ila§ ift bie in
betf cljiebenen 6tabien berIaufenbe jEuBbi§aipfin in ber arten SHrclje."
(IDCeule!, S1:ircljI. &JanbIe;t;., S. v. "lauBe".) :Ilie meformation riium±e mit
bem ~rrtum aUf - unb et fcljIeiclj± ficlj immer luieber ein1 (I;§ ift batUm
notig, immer wieber baran au erinnern, ma§ bie 6cljrift bon ber meue
unb ifjrer ~cotmenbigfeit fag±.
2Betclje 6terIung nimmt nl1dj bet 6cljtif± bie meue in ber ~eH§~
..orbnung ein? @§ girt ljier, Bwei 2Bafjrfjeiten 13U vetonen unb fie babei
auf§ rcinHcljfte au§einanberaufjl1r±en, bamit nicljt l1UiZi ber ~eiI§orbnung
:eine UnljeiI§orbnung gemacljt mirb. :Ilie erfte ift bie1 e: Bur me±tung be§
'6ilnber§ ift hie meue abfoIut notmenbig. :Ilie ameite: :Ilie meue ber~
[cljaff± in reinet 2Beife baiZi ~eiL
:Ilie meue, bie (l;denntni§ ber 6ilnbe, be§ Borne§ @otte§ unb ber
:11Joljlberbien±en merbammni§, ift notmenbig, mei! e§ oljne biefe @dennt~
nie; nicljt aur ~efefjtUng be§ 6iinber§ rommt. ~n jebem iran, ba ein
6ilnber aum ®Iauven ram, ift bie @emiffen§angft bor ®otte§ Born unb
ber broljenben merbammni§ borljergegl1ngen. :Iler S1:erfermeifter tuarb
aitiernb, m:poft. 16, 29, ben :Ilreitl1ufenb ging'§ burclj§ ~er3, m:poft. 2, 37,