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Coutiuuiug
LEHRE UND WEHRE
MAGAZIN FUER Ev.-LuTH. HOMILETIK
THEOLOGICAL QUARTERLY. THEOLOGICAL MONTHLY
Vol. V May, 1934 No.5
CONTENTS
Page
Die rechte Mitte in del' Liturgie und Ordnung des Gottes-
dienstes. L. Fuerbringer . . . • . . . . . . • • . • . • • . • • • • • • • . • .• 337
The Story of the German Bible. P. E. Kretzmann. • • • • . . • • •• 344
ZUl' Lehre von del' Reue. Th. E n(elder • • . • • • • . . . . • . • • • . .. 369
Sermons and Outlines. .. . . .. .. .. .. . . . . .. . . .. .. .. . .... 382
Miscellanea. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 388
Theological Observer. - Kirchlich-Zeitgeschichtliches .... 394
Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . .. 409
Ein P rtdfgel' musa nicht alleln w..wu..,
al80 W3 er die Schafe untenreise, wie
sie rechte Christen aollen &ein, aondem
auch daneben den Woelfen weAren, dass
'rie die Bchaf n1cht angreifen und mit
fa1t,cber Lebre yerluebren nnd Irrtum eln·
fuebren. - L ulhe·.
Es at keln Ding, das die Leute mehr
bei der Kirche bebaelt denn die gute
Predigt. - Apologia, ..trl. ~
If the trumpet give an uncertain Bound,
who sba U prepare himself to the battle f
J Cor. If, 8.
Published for the
Ev. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING HOUSE, St. Louis, Ko.
ARCHIV
.sur S3el)re bon bet ffieue. 369
But £cljtC lIOU bct mcttc.
II.
~ehJirfi bie Drcue baiS S)eif beiS @lfrnberiS~ ~ie Dromifdjen unb
ifjre niifjeren fEerhJanbien Iefjren, bat bie Dreue Die fEergeoung ber ®frn~
ben berbiene ober @oti irgenbhJie oellJege, bem @lfrnber gniibig au fein.
il1eoen biefen giOt eiS aoer biele, bie bie Dreue ahJar nidjt aIi5 baiS 8ledj±~
fertigungiSmebium anfefjen, aoer baoei baiS S)eH beiS @lfrnberiS mit ber
Dreue oeginnen, ben @Sunber in unb mit ber Dreue ben l!TIeg be§ 2eoen1'3
oetreten laffen. ~a§ hJirb in mannigfadjen lBariationen bargelegL
man fagt, ba13 Die Dreue mefjr ober hJeniger ben ®Iauoen eraeuge; aum
®Iauoen beranlage j eine aum S)eUanb fjinneigenbe @SteUung fjerbor"
oringe; true penitence always grows into faith. man fagt, ba13 in
ber Dreue neue 2eoen?regungen, fjeiHge l!TIiUen§oehJegungen, fidj iiu13ernj
in unb burdj bie Dreue hJerbe ber natiirIidje :8uftanb' beB menfdjen ber"
iinbed; bie meue fei ber ~nfang ber ~efferung, ber fittridjen 11m ..
unberung; fie fei eine fjaloe ~efefjrung. m3ir hJoUen einige ~elege
oringen, um au Beigen, hJie hJeitberoreitet biefe ~nfidjt bon ber meue ifi,
unb bann aUf ben berberoIidjen [fjarafter Diefe§ ~rrtum§ fjinhJeifen.
~. S). Dr. ~ranf fagt au§brucHidj, b'a13 ber ®lauIie au§ ber meue
fidj enthJicfIe. ~u§ "ber @rfenntni§ be§ leoenbigen ®otte§ in ber
~Jlanifeftation feine§ ridjienben @otte§hJiUen§", au§ "ber 2errifienfjeit
be§ @Sdjmerae§, bc§ erften .2idjtftrafjI§, hJeIdjer in ~rafi be§ S)eiIigen
@eifie§ in ba§ @ehJilfen be§ 11noefefjrten fiiUt, mefIe); " , "au§ foldjem
®effrfjI fjerau§ enttuicfeIt fidj ber @IauOe." (~ie 5tljeologie ber ~on~
forbienformeI, II, is. 65.) @r fagt aUerbing§ @S. 306: ,,®otuenig bie
meue an unb fUr fidj ben ®rauoen fdjon in fidj fdjIiett." ~oer b'ann
fjeitt e§ lueiier: ,,~er leibentHdje :8uftanb, in tueIdjen fidj audj fjier
nodj ber meuige berfe\lt finbd, entfjiirt bermoge ber ®eifte§gaoe, hJeldje
bie @rIeudjtung oeDingte, oereit§ bie mogIidjfeit in fidj, bem untuiUffrr"
Iidjen :8eugni§ be§ ®ehJiffen§ burdj @leloftoeftimmung oeiautreten unb
alfo bon ber contritio Bur poenitentia tueiter fodaufdjreiten." l!TIir
fjaben fjier bie omini.ifen ~u§brfrc!e ,,®elof±oeftimmung", ,,@rleudjtung".
l!TIir tuiffen, ltJa§ Diefe ~u§brucfe im IDlunbe be§ 113ietiften unb ®I)ner"
gift en oefagen. 11nb e§ ift bie l:lietiftifdj~fl)nergiftifdje ~fjeologie, Die
ben ®Iauoen au§ ber meue en±ftefjen lii13t, bem "erleudjteten", bem
"erltJecften" IDlenfdjen ~ruf±e aufdjreiOt, bie aUf bie ~defjrung fjin~
aroeiten. il1adj "ber pie±if±ifdjen ~otuanbIung be§ reformatorifdjen
@bangeIium§, tueldje ficfj im IDletfjobi§mu§ boUenbe±", "foU ber @Iauoe
eniftefjen burdj eine ?Befefjrung fjinburdj, in ltJedjer ba§ @efUfjI beiS 11n~
frieben§ burdj ein ~riebeniS~ unb iSeIigfeit§geffrfjI aogeloft ltJirb. ~u§
Diefer ~ute foU aI§ beren 2fuflofung ber ®Iauoe entftefjen". (l!TI. 2fr±~
gert, meidj ®oHe§ unb ~ertgefdjidjte, @l. 43.) ~er lJidif±ifdje S). 113.
~refeniu§ fdjreilit bem nodj nidjt ?Befeljrten, bem fogenannten @rltJecUen,
in bem e§ Bur @lfrnbenerfennini§ unb ®unbenangft gefommen ift, geif±~
24
370 2ut l3e6te bon bet !Rene.
Iidje Sfriifte au, mit benen er an feinet mefeijtung au arbeiten ijat.
,,~enn nun ®ott fo ttJedet, fo ttJirb bon bem Wcenfdjen geforbed, baB
er tuadjfam ttJetben unb bie erttJedenbe ®nabe redjt anneijmen unb ge~
bmudjen foIL. .. ®ott gibt bem IDCenfcgen untet bem ~ufttJadjen fdjon
ein gtote§ IDCat be§ 2idjg unb ber Shaft, ttJefdje er aum ttJitfHdjen ~uf~
fteijen nong ijat. ~e meijr bet IDCenf dj ttJac1jet unb muntet ttJitb, ie
oeforgter er ttJirb fur feine ®eHgfeit, je meijr bringet bie ®nabenfraft
®otte§ aUf ba§ S)era ijinau. SDiefe gottridje Sfmft mut bet IDCenfdj an~
neijmen. SDiefe§ Wnneijmen liefteijt batin, bat e§ iijm redjt ift, bat iijn
®ott liefeijd, bat er'§ gem ijat. ttJenn iijm ®ott ein anbet S)era gilit.
ia bat et audj f ein S)era offnet burdj ®eoet unb g;Ieijen, ba§ ift, bat
er bie ~eigungen unb megierben feine§ ~iIIen§ au ®ott erijeot." Unb
an einer anbern ®teIIe: ,,®rftridj ttJitb ba§ fteineme S)era ttJeggenom~
men. . " SDief e S)iirtigfeit ttJirb ttJeggenommen; ttJeIc1je§ gef djieijt,
ttJenn ber ®eift ®otte§ ben IDCenfdjen gottridj tmurig madjt uliet feine
®unben. SDenn burdj biefe ;tmurigfeit ttJirb ba§ ijade g;effenijera aer~
malmt, actfnirfdjt, acrfdjlagen, alfo bat bet traurige, bet lietrulite
®unber aufijod, fidj gegen ®ott au fe~en. . .. ®o ttJetben aIle Sfriifte
unferer ®eHgfeit erneued; unb bie§ ift bie erfte ®nabenftufe. SDie
anbere ®nabenftufe liefteijt barin, bat ®ott audj einen neuen ®eitt
gilit. SDief er neue ®eitt oebeutet ba§ geiftIidje .2elien, ttJeIdje§ un§ ®ott
in ber ~iebergeliud fdjenfet." (®pifterprebigten, ®. 673 f. 682 f.) ~adj
bet pietiftifdjen ;tijeorie ftecl'en in ber !Reue .2eben§hiifte. bie ba§ mofe
ulierttJinben. "SDie grote Unruije, 2ednitf djung unb ;tmuer" bet
!Reue ttJutbe aI§ "ber mutfampf", "bie grote mute", lieaeidjnet. SDiefer
mutfampf "baure liei bem einen nut einige ;tage, liei bem anbem ~aijr
unb ;tag. IDCan folIe audj ia nidjt eHen, au§ iijm gefdjttJinbe ijemu§au~
tommen. . .. SDen mutfampf au f djneIl lieenbigen fjeiBe ®ott au§ ber
®djule Iaufen unb b i e ~ u til er b e § m 0 fen n i dj t e t n ftl i dj
li e i f i dj au § rot ten ... , SDie !Reue foIl bodj. im ®runbe gleidjf am
bie mergeliung bet ®unben berbienen un b b i e ® u n b e au § ~
r 0 t± e n." (IDCeufer, ~irdjI. S)anbI., s. v. "mUBfampf".)
S). IDCadenfen oefennt fidj au biefer pietif±ifdj~fl)nergiftifdjen ,,®r~
ttJecl'ung", ,,®rreudjtung", unb lief djreilit fie alf 0: "Awakening precedes
regeneration, but it does not constitute it. Awakening is certainly
a work of grace, affecting the entire personality of the man, raising
his consciousness to a higher religious state, a state to which he could
not raise himself by his own natural powers merely. . .. Grace
kindles a new light in his soul (ilZurrvinatio); the kingdom of God
rises within the man; and he looks upon the world and upon himself
in a new light; it impresses the will with a grievous sense of sin and
corruption (contritio), and a life of fellowship with Christ appears
to be the highest good. But although regeneration is certainly
initiated thus, awakening is a state which precedes regeneration; it is
the spirit seeking its home in answer to the effectual call of grace;
,BUt .\Je~te bon bet meue. 371
but it is not yet the permanent indwelling (inhabitatio) of grace
within the soul. . .. Grace cannot advance towards its goal except
through a voluntary act of surrender on the part of the man him-
self." (Christian Dogmatics, @J. 384.) ms. mo·ljned liefdjreUit Die an~
geliHdj mit ber meue einfetenbe mefferung fo: "UnmogIidj fann ber
msme bc§ neuen IDCenfdjen (post cOllversionem) mii13ig gefjen, ofjne iidj
in tagIid)er nliung ber mute am QIlirfen be§ .l;,)eiIigen ®eifte§ au lie~
teifigen. ~enn ltJo ®otte~ ®nabe ein .l;,)era etgtiffen fjat unb in bem~
fellien arlieitet, ltJo bie ~nfange cine§ neuen Qelien~ burdj ben .l;,)eiIigen
®eift geltJirli finb, ba fann e§ nidjt an inltJenbigen @irfafjtungen unb
Qelien§regungen fefjlen; ba entftefjt im .l;,)eraen f djmeraHdje ~eue iilier
ba~ borige @Jiinbenlelien, ein @Jefjnen nnb merlangen nadj mergeliung,
ein ~ampfen nnb mingen, nnb e~ teift fo ber @intfdjlut be~ betlornen
@Jofjne~: ;sdj ltJill midj aUfmadjen unb an meinem mater geljen. ~a
inn fidj neue Qelien§regungen unb ljeiIige msillen~lieltJegungen funb
(novi motus), bafl fidj ber IDCenfdj in ~raft be~ .l;,)eiHgen ®eif±e~ mit
frcier msillen§entfdjeibung an bem nun 3ltJifdjen ®eif± nnb ffleiidj ent~
lirannten ~ampf lieieiIigt nnb fidj in tagIidjer mUfle bon ben @Jiinben
teinigt, bie ifjm anfIelien -- bie fogenann±e poenitentia continuata
seu quotidiana. ~iefe conversio activa ift ein ftnfenltJeg fortfdjreiten~
ber ~roilefl, in ltJeIdjem ba~ neuerltJadjte geiftIidje Qelien ie langer, ie
mefjr eritarH unb lnadjit, lii~ bie mefefjtung boUenbet ift. - mon einem
®~nergi~mu~ fann ljietliei feine mebe fein, ba ia bie novi motus nidjt
au§ ben natiitHdjen ~aften be§ IDCenfdjen ftammen, fonbetn aUein bon
®ott." (~ie ~ogmatif bel' ebAlltfj. SHrdje, ®. 356 f.) @i§ ii± fdjltJer,
ja llnmoglidj, bem ®ebanfengange ~oljnet±§ ilU forgen. ;sm erf±en
®at> liefdjreUi± er - ridjtig - ben neuen IDCenfdjen, post conversionem.
;sm altJei±en liefdjreilit er benfeIlien IDCenfdjen al~ einen, in bem bel' @inb
fdjlufl, aum ma±et au geljcn, £rft reif±. ;sm britten @Jat rebet er ltJiebet
bon bel' tiigIidjen meue unb mufle bc§ SHnDe§ ®otie§. ~lier im bierten
lJeileidjne± er biefen IDCenfd)en ag einen, in bem bie mdeljrung nodj
nidjt boUenbet ift. ~ie UnmogHdjfeit fordjet ®ebanfenfonf±tuHionen
bedt fidj mit bet UnmogIidjfeit bet ganaen ljiet fingiet±en ®ituation.
CB§ ift elien tein nnmoglidj, bafl bet ;iro±e, nodj nidjt mefefjrte, efje et
geiftIidj felienbig geltJorben ifi, bodj f cfjon Qelien§iiuflerungen bon fidj
gilit. ~a~ aliet ifi Uat, bafl ~ofjnet± Die ~eue, bie meue be~ nodj nidjt
mdefjtten, aI§ cine neue Qelien§tegung lieileidjnet. Unb- ltJenn et bon
ber mefefjmng al§ bon einem ftufen\tJeife fot±fdjteitenben ~toaefl rebd,
in ltJeIdjem ba5 neue 2elien fidj in bet ~eue aUBert, fo opetiert er mit
einem ft)netgiftifdjen megriff. (@Jein ~e~abollieren be§ ~i)nergi§mu§
fjiIf± ifjm nidjt§. QIlenn et audj bie novi motus nidjt au§ ben na±iitIidjen
~af±en be§ IDCenfdjen entftammen laflt, fo mun et fie bod) bon bem
na±iitHdjen IDCenf djen, bem nodj Unliefefj:t±en, geliraudjen laWen.)
@i§ ift bem mobernen @J~netgi§mu§ eigen, bie mefeljrung ag einen
ll3toaefl au oei3cidjnen, in bem bie ~eue ben ~nfang bet mdefjrung liHbe!.
372 8m £e~te bon im !Ihue.
2affen luit nocg einige !8ertreter biefer :itqeorie au ~or±e lommen. ~acg
,,2eqre unb ~eqre" 50, ®. 28 ft., beaeicgnet ein in ber "SHrcgIicgen Beib
fcgrift" erfcgienener 2frtilel bie 9teue al!.i ,,2fnfang ber mefeqrung".
ZSnbem ba!.i gottricge ®efet bie 9teue luide, "aieqe e!.i llen Wlenfcgen bon
ber ®iinbe ab". linb bann qeitt e!.i lueifer: "ubt unb gebraucgt nun
ber Wlenfcg, nacgbem iqm burcg bie merufung (bie erfte ®tufe ber me",
feqrung) folcge Shaft mitgeteUt luorben ift, biefe, fo luidt ®oti in iqm
bie alueite ®tufe, niimHcg bie mute, unb aluar luidt ®oti biefeThe burcg
bie ®efete!.iprebigt. ;Der Wlenfcg fann, fob alb ®oti iqm burcg bie
®efete!.iprebigt bie Shaft sur mute gibt, au!.i folcger iqm gefcgenfien
Shaft mute tun. 2fber, luie luir faqen, ber Wlenfcg fann ba!.i ~funb, bie
@abe, aucg in!.i ®cglueittucg luictern, bergraben unb beracgten. @e~
braucgt nun ber Wlenf cg bie @abe ber mute, f 0 luirft ®oti in iqm bie
britte ®tufe, niimHcg ben ®Iauben, unb sluar luirfi @oti ben @Iauben
burcg bie jjSrebigt bon ber ®nabe @otie!.i in ~qrifto ZS@:ifu. U ®cgon eqe
ber Wlenfcg aum @Iauben gefommen, eqe er tatfiicgIicg befeqr± ift, ift er
im mefit geiftricger miiftcl ;Denn cr mut ia bie burcg ba!.i @efet ge~
luidte (angebotene?) ®abe ber mute, ber 9teue, recljt gebraucgen. @e~
braucgt er fie recgt, f~tt er feine ~riifte in ubung, fo lommt e!.i bei iqm
sum @lauben.
@:i!.i ift Har, bat in ber :itqeorie bon ber mefeqrung al!.i einem ftufen~
lueif e fodfcgreitenben ~roaet bie 9teue qeH!.ilu.irff am ift. ®ie luirb
barum aI!.i ,,2fnfang ber mefeqrung" beseicgnet. &;;l. ®cgmib fcgreibt:
"The acts preceding conversion are more particularly the following:
1. The unconverted and unregenerated man being from his birth
under the dominion of sin and his sinful propensities, manifesting
themselves boldly in actual sins, the first act of grace aims to divert
him from this state of sin and, with this end in view, to beget in him
real pain for past sins and a desire to be freed from the dominion
which sin has exercised over him, viz., contrition. 2. The second act of
divine grace is this, that it drives man, alarmed on account of his
sins, to take refuge in the merit of Christ, which covers his sin and
is accounted as his merit, so that conversion, which commences [bon
un!.i burcg ben ;Drud qerborgeqoben] in contrition, is finished in faith.
The former is produced by the preaching of the Law, the latter by
the preaching of the Gospel. From what has been said it follows
that conversion, like regeneration, does not take place at once, but is
brought about by repeated acts of one and the same grace. This grace
is variously designated, as it produces the beginning or the progress
of conversion and as it is efficacious with or without human coopera-
tion. In the beginning of conversion man is thus altogether passive;
in the further progress of it, however, in so far active as the powers
produced by grace must in it be operative. But as these powers are
called forth by grace and man can do nothing at all by his natural
powers, conversion is therefore to be considered as produced by grace
Sur £eljre bon bet !Reue. 373
alone." (Doctr. Theol., 6.460 f.) .8u bem motfte~enben fei bteietIei
oemedt. 1. ~ie !Reue l11itb ta±fiid)Hd) innet~aro bet Iu±ljetifd)en .mtd)e
bon mand)en ar~ ~nfang ber )Befeljtung oeaeid)net. (!;~e bet ftnenfd) aum
@Tauoen gefommen ift, ~at et ficlj in bet !Reue fd)on bon bet @5unb'e aO~
ge111anbt, gana abet ljaIo, ficlj ®ott auge111anbt, 111enigften5 aUt .\?iiIf±e, ficlj
ljaIo oefeljt±. 2. @5cljmib oetllft fid) aUf hie ~ogmamet. linb aUetbing5,
bic f p ii t C ten ~ogmatifet ljaoen bie bon @5d)mib borgeitagene 5tljeotie
bon bem )Befeljtung§ptDae13, bon ben actus praeparatorii, bet !Reue uf111.,
aT§ motfiabium bet )Bdeljtung, meljt ober 111eniget beutnd) botgefragen.
linb hiefe betfeljrie ~arfteUung bet ~ogma±ifet be5 fieoaeljn±en unb
ad)taeljnten ~aljtljunberi5 liat ljeutautage 111eite metoteitung gefunben.
ftnan ftem bie @5aclje fo bar, aHi felen bie in ber !Reue cn±f±e~enben )Be~
lllegungen motus spirituales, salutares, 1110burclj bet ftnenfdj fut ben
@Iauoen fiiljig, gefcljilft unb empfiingIiclj gemacljt 111etbe.!) 3. @5d)mib
111m ba§ pure passive be5 )Befenntniffe5 nid)t fo oljne 111eitete5 anneljmen.
(!;r betfIaufieri e5. ~n ge111iffem 6inn ift ber ftnenfclj "thus altogether
passive". ~n ge111·iller Q3csieljnng ift et aoer bod) aud) "so far active".
~ie ,,~Hibitiitu be5 IDcenfd)en, be5 noclj unoe!eljrien imenfd)en, geljor!
sum ~ppata± be§ @5t:metgi5mu§. linb' aI5 .\?Hf~apparat mu13 bet status
medius, bet )BefeljtUng5 p tOil e 13, bienen.2)
~et )Befeljrung5proae13 llJirb bon E. 6. Sfe~fer fo oefd)rieoen:
"a) Vocation. This is the call of God to awaken the sinner to his
unsaved condition. It is a holy calling to forsake sin and seek salva-
tion. b) Illumination. In this process the Holy Spirit, through the
1) lillcr bie @efetesteueals 6tiicl bet iBefe'ljrung fle3eid)net, hleH fie bag
praerequisitum bet iBefeljtung ift (fielje ben botigen ~rtife1), het tehet fd)tift=
gema~, befenntniSgema~. '!las ift bie iBefeljrung im meiteten Sinn. lillet abet
bon einet iBefeljtung "im meiteren 6inn" in bem 6inne rehet, aHl !jalie bie iBe=
fe!jtung mit bet !Reue angefangen, her rehet miher bie 64Jrift unn has iBefenntnis.
2) ~Tud) D. 6tumjl fieDt fid) geniitigt, bas pure passive au betflaufu(ieren.
"Hence, looking at the process as a whole, the Formula of Concord, quoting
Luther, declares that in conversion the human will is purely passive. Only
God can and does make the unwil1ing willing; and all the credit of con-
version goes to Him and none of it to man. On the other hand, when the
process of conversion is looked at in detail, it is evident that as the process
proceeds, there is a certain activity on the part of man. 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 de-
cision against sin and for God. But this activity on man's part is pro-
duced by 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 OM. Faith, 6. 257 t.) - ~ud) 6tumjl le!jrt, ba~ in hem nod) unliefe!jrten
!men; d)en (before "actual conversion") geifHid) gute .!frafte in iBemellung gefett
werDen, rin ~amvf 3mifd)en jJleifd) unb @eift ftattfinnet, ein iBujifamvf, ein !Reue=
famvf gegen !lie 6iinbe, gefiif)rt miTh.
374 ,BUt ~e~te bon bet meue.
Word of God, uses the Law to convict the sinner of his sins and to
show him his moral and spiritual helplessness. 'Through the Law
cometh the knowledge of sin.' c) Repentance, or godly sorrow' for sin.
This state is the result of the previous process. It is highly ethical
because it means not only contrition, but also a desire to be freed
from the unethical status. Repentance (metanoia) means a change of
mind, that is, of the intellect, the heart, and the will. d) Passive faith.
The convicted sinner may struggle and try to save himself for a time,
as Luther did, but until he is willing to surrender to God, who alone
can save him, the work will not proceed. The Holy Spirit operates
upon him until he passively permits God to save him; then the next
divine function takes place." ~IIe~ biefe~ finbet ftatt in bem, ber nod)
unttJiebergevoren if±. ~enn ie~t erft fommt: "e) Regeneration. As
soon as the convicted sinner gives himself up completely into God's
hands, the Holy Spirit begets the new life within him." (A Manual
of Ohr. Ethics, 6. 103 f.)