Full Text for CTM Theological Observer 7-5 (Text)
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CODtiDuiDi
LEHRE UND WEHRE
MAGAZIN FUER Ev.-LuTH. HOMILETIK
THEOLOGICAL QUARTERL Y-THEOLOGICAL MONTHLY
Vol. VII :May, 1936 No.5
CONTENTS
Der Pietismus. Theo. Hoyer •...••.•.••.••..••••.•.•....
The Principles and Teachings of the Dialectical Theology.
T h. E ngelder •....•
Luther, Bucer, and the Wittenberg Concordia.
Page
321
329
P. E. Kretzmann • • .• 340
Der Schriftgrund fuer die Lehre von der satisfactio vicaria.
P. E. Kretzmann • • .• 348
Beichtrede. o. Kaiser. . . • • • • . . . • . • . • • • • • • • • . • • • . • • • • .• 350
Dispositionen ueber die erste von der Synodalkonferenz
angenommene Evangelienreihe .................... 354
:Miscellanea ........................................ 368
Theological Observer. - Kirchlich-Zeitgeschichtliches .... 374
Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . .. 390
Ein P redlger mWlB nlcht alleln weid ... ,
alao daaa er die 8chafe unterwelse, wle
lie rechte Ohrlaten IOllen eeln, sondem
such daneben den Woe1fen wehren., da!;!!
lie die 8chaf" nlcht angreUen und mit
falacher Lehre verfuehren und Irrtum eln·
fuebren. - Lulher.
Es 1st keln Ding, du die Leute mmr
bei der Kirche behaelt denn die JUte
Predigt. - Apologi_, Arl. t~.
It the t rumpet give an uncertain sound,
who shall prepare hlmeel1 to the battle?
1 Ctn'. ~, 8.
Published for the
Ev. Lut h. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.
A CHIVE
374 Theological Observer. - ~itd)liC!)~,3eitgefc!)ic!)tfid)es.
Theological Observer. - ~irdjndj~3eitgefdjidjtHdje~.
I. ,1(meriktt.
The Infallibility of the Bible as Taught within the U. L. C. -
The, review of a certa,in book (The Evidences for Immortality), printed in
the Dldheran of March 5, contains this paragraph: "But two arguments
[for immortality] an~ advanced. I) Reason demands, it. 2) The Bible
tea.chos, it. The weight of the a,rgument thus hangs on what to many
would be the slender thread of a· faith in the inerrancy o,f human reason-
ing and the' brittle cords of a biased interpretation of an 'infallible' Book."
[Italics our own.] Only a little maHer of punctua,tion, - quotation-marks
affixed to the infallible, - but it reveals a, terrible condition. There are
men in the United Lutheran Church who cannot pronounce, clearly and
distinctly, the' sentence: The Holy Bible is infallible. They do, no,t believe
in verbal inspira,tion. They do not believe, that an of the Bible' is God's
IVord. (Dr. Paul E'. Scherer over the radio: "The' genealogies [of Jesus]
a,re not to be regarded as ins,pired documents; they are included as 'honest
attempts to ascertain the truth.''' - The Lutheran, Feb. 20.) And they
a,re making incessant efforts to cast the' article of the' absolute infaUibility
of the Bible out of the' Church.
An article that appeared in the Luthemn of Octo,ber 2,9, 1931, stated:
"Whatever the differences may be tha,t keep Luthe'rans a,part, that they
are YlOt insuperable is apparent from the very fact that we are all Lu-
therans. On essentials we arc agreed. Why, then, can we not agree on,
o.r forget, non-essentials? . .. ~When Lutherans get rid of their infel'iority
comple·x and de to say tha,t we
Lutherans. ought to be loyal to the, WO(fd of God and should therefore
in a.ccordance> with our Confessions, preserve the confessional ohuraoter
of our preaching, our clmrch-pa,pors, our books and other literature, our
church-work, and our a.ttitude towaJ:"d those who dO' not in all things, tea,ch
the doctrines of Scripture'. Only in this way shall we for ourselves pre-
serve th€' blessings which God graci0'usly Ims given us, and only sO' shall
we' be' ahle to, let 0'thms share them with us. J. H. C. FRITZ.
Freethinker's Protest Rejected. - "Justice Wm. T. Collins of the
New York State Supreme Court rejected, October 30, an application by
Joseph Lewis, president of the Freethinkers of America, to strike out the
answers of the Board of Education upholding the use of the Bible in the
public schools and defending both hymn-singing and the use of public-
school buildings by religious and racial organiza,tions. For some yea,rs
Mr, Lewis has beon engaged in litigation to enjoin [stop?] all these ac-
tivities on the ground that they are not only a waste of public funds,
but are in violation of Federal and State constitutions. He holds that
a section of the city charter, drawn in 1851, permitting the use of Bibles
in public schools is unconstitutional. .T ustice Collins asserted that the
use of the Bible in no way affects the belief of Freethinkers."
To this report of the Livin,r] Church we may add another news item
from the same paper to the effect that in New York a society ha,s been
formed for the purpose of combating "the rapidly growing menace of
atheism." The group is but a little, one, consisting of a Baptist minister
(Dr. T. Darley Allen), a non· denominational woman evangelist (Mrs. E. S.
Aboud), and a Roman Catholic professor of Fordham University (Dr.
Theological Observer. - ~itd)nd)~.8eitgefd)id)md)es. 379
George G. Sullivan). A number of Jews are said to be interested. This
seems to be an attempt of fighting the fire of atheism with the fire of
unionism. Dr. Allen is a strong believer in the power of propaganda. He
is quoted as saying: "Many years ago I was connected with a BOstOIl re-
ligious publishing house that sent out tons of literature on the subjects
of atheism, Bible defense, etc., and as a result organized infidelity de-
creased greatly in membership and influence. In Great Britain, where
lectures upon the Bible and infidelity were delivered in several large cities
and six hundred thousand copies of antiinfidel pamphlets were scattered
within a year, a lllIDlber of infidel halls were closed, and ten years later
the accessions to the leading 'freethought' organizations fell off from 1,883
to 433 members. A lecture entitled 'Will the mel Book Stand?' is known
to have resulted in the conversion of four men who later became Christian
ministers." That a movement, in spite of being afflicted with many rep-
rehensible features, may in the wise economy of God accomplish some good
objectives which it strives for, we do not wish to deny. A.
Going Beyond Modernism. - On account of the publicity which
a sermon of Dr. H. E. Fosdick has received we ought to place before our
readers some of its salient statements so they may have the ipsissima 1:crba
on their shelves:-
"Fifty years ago the intellectual portion of ~Western civilization had
turned one of the most significant mental corners in history and was
looking out on a new view of the world. The Church, however, was
utterly unfitted fOT the appreciation of that view. Protestant Christianity
had been officially formulated in prescientific days. The Angsburg Con-
fession was a notable sbtement, but the men who drew it up, including
Lutller himself, did not even believe that tbe earth went round the sun.
The IVestminster Confession, for the rigorous acceptance of which the
Protestant rear guard still contends, was a memorable document, hut it was
written forty years befoTe Newton published his work on tIle law of gravi-
tation. Moreover, not only were the mental patterns of Protestant Chris-
tianity officially formulated in pre scientific days, but, as is always true
of religion, those patterns seemed sacred to their believers and the changes
foreed by the new science seemed impious and sacrilegious. Youths like
myself, therefore, a half century ago, facer] an appalling lag between our
generation's intellect on one side and its religion on the other, with
religion a.sking us to believe incredible things. . .. Modernism therefore
came as a deeply needed way of thinking. It insisted that the deep and
vital experiences of the Christian sonl, with itself, with its fellows, with
its God, conld be carried over into this new world and nnderstood in the
light of the new knowledge. We refused to live bifurcated lives, our
intellect in the late nineteenth and our religion in the early sixteenth
century. God, we said, is a living God, who Ims never uttered His final
word on any subject; why, therefore, should prcscientific frameworks of
thought he so sacred that forever through them ma.n must seek the Rternal
and the Eternal seek men? . .. The Church thus had to go as far as
Modernism. But now the Church must go beyond it; for even this brief
rehearsal of its history reveals Modernism's essential note; it is primarily
an adaptation, an adjustment, an accommodation of Christian faith to con-
temporary scientific thinking. It started by taking the intellectual culture
380 Theological Observer. - .IHtd)Hd)'3eitgefd)id)md)e~.
of a particular period as its criterion and then adjusted Christian teach-
ing to that standard. Herein lies Modernism's shallowness and transiency:
it rose out of a temporary intellectual crisis; it took a special type of
scientific thinking as standard; it became an adaptation to, a harmoniza-
tion with, the intellectual culture of a particular generation. That, how-
ever, is no adequate religion to represent the Eternal and claim the
allegiance of the soul. Let it be a Modernist who says that to you! Unless
the Church can go deeper and reach higher than that it will fail indeed."
Launching into the body of his sermon Dr. Fosdick divides his material
into four parts. He first states that Modernism ''has been excessively pre-
occupied with intellectualism, ... whereas the deepest experiences of man's
soul, whether in religion or out of it, cannot be approached head first ....
A man is vastly greater than his logic, and the sweep and ambit of his
spiritual experience and need are incalculably wider than his rational pro-
cesses. So Modernism as such governs only a segment of the spiritual
field and does not nearly compass the range of religion's meaning. . . .
Our modern world, as a whole, cries out not so much for souls intel-
lectually adjusted to it as for souls morally maladjusted to it, not most
of all for accommodators and adjusters, but for intellectual and ethical
chall engers."
Next the sermon states that Modernism has "been dangerously senti-
mental." It is pointed out that in modernistic Christianity "lush optimism
was a powerful factor," and people were led to believe "that all was right
with the world." It is now evident that "sin is real." If a man is to
have "real character, he must achieve it against the terrific down-drag
of an antagonistic world; and if he is to have a real church, it must be
not harmonized with the world, but standing out from the world and
challenging it."
In the third place, "the intellectual culture of the late nineteenth and
early twentieth centuries, to which Modernism adjusted itself, was pre-
dominantly man-centered .. ,. You young people who were not here
then can hardly imagine with what cheerful and confident trust we con-
fided to man the saving of the world. So the temptation was to relegate
God to an advisory capacity, a kind of chairman of the board of sponsors
of our highly successful human enterprise." "We have at times gotten
so low down that we talked as though the highest compliment we could
pay to Almighty Gorl was that a few scientists believed in Him. . . .
The Eternal really is the spiritual. The highest in us comes from the
deepest in the universe. Goodness and truth and beauty are not accidents,
but revelations of creative reality. God is! On that point come out
from among them, and be ye separate." "Finally, Modernism has too
commonly lost its ethical standing-ground and its power of moral attack.
It is a dangerous tIling for a great religion to begin adjusting itself
to the culture of :1 special generation. Harmonizing slips easily into
compromlslllg. . .. It is not in Germany alone that the Church stands
in danger of being enslaved by society. . .. We Modernists had better
talk to ourselves like this. • .. Fundamentalism is still with us, but
mostly in the backwaters. The future of the churches, if we will have it
so, is in the hands of Modernism. Therefore let all Modernists lift a new
battle-cry: vVe must go beyond Modernism! . .. We cannot harmonize
Theological Observer. - .Rttcf)licf)'Seitgefcf)icf)tHci)es. 381
Christ Himself with modern culture. What Christ does to modern culture
is to challenge it."
It will be seen from this that Dr. Fosdick by no means intends to
renounce Modernism, but merely declares that he feels the neeed of advanc-
ing and that especially the reality of sin and the greatness and supremacy
of God must be stressed. In addition he wishes to see more of the social
gospel preached. Thus his stand is as unevangelical as ever. It is very
evident that Modernism has no Gospel for sin-distressed souls. A.
Mr. Rockefeller's Policy for Giving. -In discussing the widely
disseminated statement of Mr. Rockefeller as to the policy which he will
pursue in the future in making gifts in the interest of religion, the Watch-
man-Examine1', a paper which, being Baptist, represents the same denomi-
nation as Mr. Rockefeller, presents facts which should not be overlooked.
As early as 1917, so we are informed, Mr. Rockefeller made the statement
that "inarticulate Christianity" (that is, as the Watchman-Examiner ex-
plains the term, a Christianity in no sense connected with organized
churches) "had become a great force in the world." Speaking of his con-
ception of the Church of the future, he said in effect (as quoted by our
authority): "I fancy it will be called the Church of God. The sole door
of entrance will be the love of God and the desire to serve God and
humanity. It will be without creed or ritual and without emphasis on
ordinances. Its object will be to promote applied religion. It will be
democratic in its organization. Its ministers will be trained less in the
seminary and more in the vocations of life. In it all denominational bar-
riers wll be obliterated."
When the Interchurch 'Vorld Movement was launched, Mr. Rockefeller
was one of its prominent supporters. This venture, being founded on sand,
of course soon collapsed. The Laymen's Foreign Mission Inquiry was an-
other endeavor of this nature, and it was financed very largely by Mr. Rocke,
feller. Most of our readers will readily recall the book Rethinking Mis-
sions, in which the unionistic and modernistic views of the sponsors of the
so-called Laymen's Inquiry were placed before the world. It represents
the tendencies of the Modern Missions Movement, which has its head-
quarters in Chicago and which proposes "to seek out, endorse, and en-
courage cooperation with concrete enterprises on the field which, under
whatever auspices, are undertaken and prosecuted in harmony with the
principles and recommendations of the Report of the Laymen's' Inquiry."
"Yhile Mr. Rockefeller is not a member of the executive committee of this
movement, his friends, according t.o the Watchman-Examiner, hold such
membership. It is true that as a Baptist Mr. Rockefeller held doctrines
that are unscriptural, but as a :iVIodernist he rejects the Scriptures them-
selves. A.
Alarming Figures. - The Living Ohuroh, in an editorial giving
statistics on the Protestant Episcopal Church, points out not only that
there are fewer "postulants and candidates for holy orders, fewer lay
readers, fewer parishes and missions," but also that the number of bap'
tisms and confirmations has decreased very perceptibly. "The total num-
ber of baptisms reported in 1935 was only 63,056, a decrease of 3,099 over
1934. There was an even greater decrease in the number of confirmations,
382 Theological Observer. - ~ircl)1icl)~,seitgefcl)icl)tlicl)e~.
which was only 67,'096 in 1935, being 5,466 less than those reported in,
1934." The editor in reflecting on these figures says quite correctly:
"These figures are a morc accurate index to the state of the Church than
the numhers of baptized persons (which has decreased 1,425) and of com-
municants (which has increased 26,178), because the figures for baptized
persons and communicants are approximations at best and vary from year
to year in proportion to the diligence of rectors in pruning their parish
lists. The figures for baptisms and confirmations, however, should be ac-
curate, as they are taken from the official records of the various bishops
and so are based upon an actual count." - On the schools of his Church
the editor has this to say: "The statistics of our church-schools also
reveal a serious condition. In 1934 there were reported 51'0,3'09 scholars,
and 61,5'02 teachers. In 1935 the number of scholars reported showed
a decrease of nearly 4,'00'0, being 506,400, and there were 550 less teachers,.
or a total of 6'0,952." A.
The Need of Continued Christian Mission-Work. - Under the'
heading "Results of One Hundred Yea,rs of Missions" thB Evangelical Mes-
senger, quoted in Oh1'istianity To-dc&y (Feb., 1936), gives the following
alinement of the membership of Christian churches: The estimated popu-
lation o,f thB wo'rld is approximately 2,'000,0'00',000'. ThB estimated number'
af Christians (nominal includecl) is ca,. 6'0'0',0'000,0'00', of whom 2000,'000-,00'0'
a,re Protestants. the remainder being Greek and Raman CatllOlicsl. China,
with 425,000,000 inhabitants, has 3,'0'00,000' Christians. Eighty-eight pel
cent. o-f China's entire population live, in the' rural sections; yet fody
per cent. of all its missionary force's reside in twenty cities. Japan, with
60','0'00,000', has 3000,'000' Christians-. Eighty pe-r cent. Oof Ja,pan's population
a,re farmers, who are almo'st entirely une-vangelized. India" with
350',000,000 people, has 5,000',0000 Christians. Of 710,'0000 villages in India
only 39,727 have Christians living in the-m. Africa, with a popnlation of
155,'000,0000 persons,. has 3,000',000 Christians. "This means," as the period-
ica.! sa,ys, "that in the,se- four majo-r are-as o·f missiona,ry a,ctivity having
a, tOotal po'pulation. of one billion. the Gospel-message, has gained approxi-
ma,tely eleven million Christians, Protestant and Catholic, or a,bout one
per cent." But how about conditionS' in our so-calleel Christian countries?
The same periodical reports that out of 40.,'0000,0'00 inhabitants of France,
only 9',5'00,'0'000 a,re- profe-ssed Christians, 8,'0'000,'0'00' Raman Catholics and
1,5'000,'0'00' Prote,stants. The majority of the popUlation is, either wholly
indifferent or atheistic. Is the world becoming Christian or hea,then?
J.T.M.
MOount Airy Seminary Rece,ives Large' Gifts. - The Philadelphia
Semin(wy Bulletin, the publication of the U. L. C. seminaTY located at
Mount Airy, Philadelphia, announces tha,t in Decembm-, 19·35,. it received
a, bequest from Mrs. Ada Martin Jamiesan to' the amount o,f forty thousand
dona,rs. "This i5 the laTgesl single' gift tha,t the semina,ry has received
in the past five years. Mrs. Jamieson was the' granddaughter of the
founder of the ~ ortan Professorship, and her bequest is designated a s an
addition to the originaI gift of thirty thausand doUars by which that
prOofessorship was, endowed." Several other bequests we-re- received by this
U. L,. C. seminary during 1935, the total be,ing quite impressive-
$60,756.32. A.
Theological Observer. - .reircl)licl)~Seitgefd)icl)Hicl)e~. 383
Present-Day Religious Thought. - Writing in the Ohristian Oen-
tw'Y, Prof. H. N. Wieman, professor of the Philosophy of Religion in the
University of Chicago, gives a survey of Protestant religious thought
in our country to·da,y. He writes,: "The forms of Protestant religious
thought in our country revea,l four divisions. They might be called the
superna,turalists, the idealists, tIm intuitionists, and the na,turalists. The
supernaturalists are of two kinds, the traditionalists, including the Fun-
damentalists, and the neo-supernaturalists with such representatives as
the Niebuhr brothers, G. IV. Richards,. vVilhelm Pauck, and others. The
idealists include absolutists like W. E. Hocking and personalists like E. S.
Brightman. TIH~ intuitionists have such men as W. A. Brown, D. C. Mac-
intosh, H. P. Van Dusen, Walter Horton, and Eugene Lyman. The natural-
ists arc of seve,ral sorts, ranging from A. N. vVhitehead and H. A. Overstreet
to E. S. Ames and John Dewey." He correctly observes tlmt, strictly
speaking, there a,re' merely two· tendencies, tha,t of the superna,turalists,
and that of thel naturalists; the intuitionists and idealists hold mediating
positions, which will become weaker and weaker. Christians may observe
aU these movements and tendencies with equanimity; fm they know that
whatever changes may take place, Verbum Dei manet in aeternum. A.
Brief Items. - Episcopalians, and Russian Orthodox Church peQple
held a joint sm'vice in New York, at which the Rt. Rev. Adam, Archbishop
of Philadelphia, a. leader in the Russian OrthQdox Church, was the ccl-
ebrant of the "mass." The gathering was under the auspices of the
Orthodox and ~~nglican Fellowship. It seems that these, people con8ider
themselves to' be in full fellowship with ea,ch 'Other. - In England, at
a meeting of the Church Assembly wl1ich was presided over by the Arch·
bishop 'Of Canterbury, the question of disesta,blishment was given a thor-
ough airing. '1'he strong proponent of disestablishment is the Bishop of
Durham, whO' holds tha,t freedom of the Church is impossible as long as
the present union of Church and' 8tate continues. The Archbishop nf
Canterbury had appointed a cnmmission which was instructed to' investi-
gate, the questiQn, and its repO'rt fO'rmed the basis of the debate. Appar-
ently no decision was reached, for the subject was put on the calendar
for the' summer session. The Archbisho,p o·f YOI'k, a, member 'Of the cnm-
mission, is said to, hold tha,t dise,stablishment would be a, lesser evil than
the present situa,tion. It will be 'recalled that, when the Anglican Church,
about seven yea,rs ago, tried to' revise the Boole of Gommon Pmye1', this
undertaking was thwa.rted by the actiO'n of Parliament. - The Living
Ghu1'(}h, from whicll we have taken the above matters, informs us, too,
tha,t the Church Unity Octa,YC' of Prayer fOT Catholic Relmion this winter
was given much prominence in England. "The central observance was
a· High Mass a,t the Church of St. Magnus the Ma,rtyr. . .. The Russian
Archbishop Seraphim had promised to' attend, bringing the venerated Ikon
of Our Lady of Kurak, and to celebrate befOTe it a Molieben of intercession
for unity." Owing to special circumstances, the Archbishop Seraphim
could nO't attencl; in his absence "the Archpriest N. Behr and Archdeacon
B. Theokritoff sang tho Molieben in honor of Our Lady after the High
Mass." NO' wonder tha,t there a,re people in England who fear disesta,b-
lishment, holding that the removal of wha,t remains of government control
384 Theological Observer. - .reircl)Jicl) • .2eitgefd)icl)tlicl)e~.
would mean tlH~ introduction of Popery by the High Churel1 clergy.-
How va,riously people a,re constituted! The, Living Churoh tells of a, great
English scholar whO' aUends services in St. Paul's Ca,thedral just because
there people will not speak to him. So here there is a man who is at-
tracted by what most people bitterly criticize - an attitude, of aloo,fness
on the part of one's, fellO'w-worshipers. Is he a, lone exception? - "The'
Metropolitan Lutheran Student Council of ChicagQland, which includes
more than twO' thousand Lutheran students in vaJ'ious institutions of this
a,rea, held its annual conference a,t No,rthwestern University on Febru-
ary 23. The problems of war and nationalism, the press and propaganda,
and the ethics of ca,pitalism were discussed during the sessions." So
reports the Ohristian Oentu1'Y. One really does not see why this was called
a Luthe1'an meeting. - The Methodist Laymeu's Committee of Chicago,
which wishes to uphold conservative Christianity, and has attacked Lib~
eraHsm s'ponsored by Methodist minist61's, is being opposed by a, newly
formed organization called "The La,ymen's Religious MQvement," which
likewise consists of Methodists. 'rhese latter put on their flag an expres-
siQn of full confidence in the leadership of their libeTal pastors. It 8e'ems
tha,t we here are viewing a, house that is divided aga.inst itself. - The
Christian Ceni1l1'Y in an editorial voices the opiniGn that a, new Modernism
is due to' anivc. In it, as the writer pictures it to< himself, the tyranny
of science will be restrained, and it will be, tQld tha,t it must give aUen-
tiGn not only to' the world of "facts," but likewise to' the world of "values";
otherwise it will have to' be sa,tisfied with a, subo'rdinate' role, The "blight
of subjectivity" will be gotten rid O'f; we shall once more have objectivity
in our wO'rld view; values like gOQdness, truth, beauty, will be rega,rded
a,s being a, pa,rt of wha,t is called nature. It will stand for a, religion which
is not metaphysical, but ethical. ~~ll Qf this is still sufficiently vague to
render it almost innO'cuous, unless somebody shQuld actually mistake it
fGr Christianity. - Secreta,ry of Schools A. C. SteHhGrn, in the bulletin
which he edits in the, interest of our Christian day-schools, submits the
following intere&ting items: "On December 31, 1935, a, jury found that
Dr. Richa,rd Spencer, ChicagO' Heights, Ill., wa,s within his right to. with-
hold his daughter, age sixteen, from the public school, for the purpose
Qf educa,ting her at home. The verdict made plain, in fact, that the com,
pulsory school law, in existence thirty-five years, could not supersede
primary pa.rental rights. Dr. Spencer is alsO' keeping anQther daughter,
age fourteen, Qut of schoQl. BefGre a, justice of the peace, he had been
fined five dollars fO'r his appaTcnt infraction of the· law. One 0.£ our
pastors in Texas who. could not induce his congregation to' open a, school
kept his children out Qf the public schoQl and taught them at home, one
of them at least up to' the sixth grade'. A NGrwegian Lutheran of Evans-
ton, Ill., having no easy access to a, Lutheran 8chooten,
oeboUmiidjtigten 11nD etfeudjteten mot en unb Shtedjte unb ljut fo feinet Sfitdje
cinen reidjen Ci5cljaJ,l bon strabitionen, bon itoerHeferungen, llermtttelt. u
&.;lier ficrrt fiel) I.j.loljlmann ruefentridj auf ben Ci5tanDpunft be~ l.j.lapi0muB,
nur DaB cr bon b i e len oel10rhniidjtigten unD etfcudjtetcn moien unb ~nedj"
ten tebet, hliiljrcnb ridj ber ffij)mani~mu~ Die Ci5adje leidjtet madjt unD aUe
iura in scrinio pectoris papae fem Iiif3t. I.j.loljlmann gIauot geruiffermaBen
an eine :0 n f p ira ± ion ber :itrahitionen unb liiBt bann bief e inf~lirierten
:itrabHionen 3U Ci5l)moolen tDcrben, ruiiljtenD unferc iVl)moole bodj nie etrua~
anbercB ljaoen fein ruoUen alB Bcugen unb ::tlarIegungen het Ci5djriftrualjr"
ljeit (man llctgleidje nur 3. m. bie @iinIcitung ilut SfofotbienformeI). :itra"
bi±ionaH~mu~ ift hcm Wutor gIcidj "Ci5t)mhonBmu~u: in (1)mooIcn bOt"
Iicgenhc :itrahition. @lel1:Jit, eine grunbfii~Hdj unoioHfdjc unh 11nIutljetifdje
merruin11ngJ Woet ba~ fdjHmme @inbe lomm± nun erft nadj. Wut hie
ZSrage u jffiie betljaIten fidj &.;leiIige Ci5djrift unh Ci5t)moole auemanDe!:?" ant"
hYorict et: "Wudj bie Ci5djrift iriigt fl)mooIljaften @:ljarafter unb fann Darum
mit ben iiorigen Ci5i)nWoIen bet S'Hrd)e ilufammengefterrt ru'etben." (Sic!)
?CUt cleft bie 6djtift in bet ffieilje ber 6l)moole "an bie etfie 6teUe 11nb
ninunt ben ffiang 11nb bie jffiiirbe eineB UrflJmooI0 an". ::tlamit ift hie
Ci5djrift abet 3um "matgeoenhen Ci5l)mool flir hie iiorigen Ci5l)mooIe ge"
ruorbeu, baB fcljlecgtljin ranonifd)e Ci5t)mooI". ::tlaB ljori fid) ia ganB fd)on,
ja ocinalje ortljobo!; anI I.j.loljlmann argumentiert nUn ruehcr: "gaB bie
Ci5djrift Urf1)!llvol ift, giUt iljr eine gana ljerbonagenbe Ci5teUung, einm
iioerragenbm I.j.lrimat." (Sic!) "Woer", fo faljrl et fott, "gUt nicljt audj
bon bicfcm I.j.lrima± baB pdmus inter pares? @irftrangige~ Ci51)mool geilJit,
aoet even aud) ®lJmvoI, ltub bamit erftet unier cinet ffieilje llon mleidJem,
@irftgeoorner unter biden ober mandjen nadjgeoorncn mriibcrn I" ::tliefeB
,,@lIeidj" erHiirt er bann niiljer fo: ,,:0ft benn nidji bie Ci5djrift, fo geruit fie
@lo±±eB jffior± in lidj ±riig± unb @lo±±cB @leift in iljr rueljt, eoen alB iSdjrift
lmenfdjenruort unD lmenfdjenhYerf [!]; unb rebet ltnh ruaItet nidjt anberer"
feit~ in ben Ci5t)m!iolen, fo geillit ficWCenfdjentDori unh lmenfdjenruerf finb,
l1:Jieher11m audj @lo±te~ jffiort unb @loitcB @lcif±?" &.;lierau~ aoer foIgt nadj
I.j.loljlmann, hat man oei ber meljanbIung heB ?BerljiiItniff e~ bon Ci5djrift 11nD
Ci5l)m!ioI iioer ein hiaIeftifdje~ ?Berljiirtni§ nidjt ~inmt~fommt. WUf bet einen
Ci5cite niimIidj ift ba~ Ci5t)nWoI ber Ci5djrift tuef en~gIeidj ('?) 11nD hann rule"
her: bie Ci5djdft ift hYefen~betfCfjrieben bom Ci5t)mooI, iioerfi)mooIifdj, Ci5djtift
bon ein3iger Wrt, scriptura sacra, ,,~emge" Ci5djrift. Un] rua~ l1:JiIT ba~
fdjIief3Iidj aUe~ ljeiten? ::tlie~, bat I.j.loljlmann bie ®tunbbifferena aiDtfdjen
@5djrift lln1:J )Bcfenntni~ nidJt anetfenn±. ::tlie @5djrift ift iljm nidj± haB
ruOt±riclj eingegevene, cinaigartige jffiort ®o±±e~, fonhern lmenfd)cntDori unb
lmenfdjenilJcrf, ooruoI)1 fie @lotieB jffiort "in fidj tragt" unh ®ottcB mei]t
"in iljr rueljt". I.j.ljjljlmanll bertl1irft hie Eeljre bon ber ?BervaIinfpiration;
fo fanu er fd)Iief3Iidj audj feincn tedjten Unterfdjieh finben iliDifdjcn Ci5djtift
unb mefenntniB unb mU13 fidj 1n bie WUBfludj± eine~ "biaIeftif djen ?Ber"
~iiItni1f cB" fliidjten. nUf bcr anbern Ci5eite aoer erljo~t er uadj romif djer
jffieife bie Ci51)moole aUf ba~ 9Hbeau ber Ci5djrift; henn audj fie hagen iljm,
iDie hie @5djtift, @loite~ jffiort in fidj unh in iljnen rueljt @lotte~ meift. @iine
tJrnnaljerung an hie Eeljre ber !ll:cformaiion finbet fidj ha~er oei l.j.lij~Imann
nidjt. Ci5ein mari~iani~mu~, fein rationaIiftifdjer lmoberni~mu~, Iiint e~
Theological Observer. - .Rird)Hd)~3eitgefd)id)tIid)e§. 387
niclj± AU, bat er our .2eljre ber Si:onforbienformef ourilcffeljrt. SDief e aoer
feljrt iloer bas lBerljiiHnis \:Jon @5cljrift nnb [\efenn±nii3 gano anbers als
liSoljfmann: iljt iff bas @5\Jmliof bet @5cljtift nie roef ensgleiclj; iljt ift bai3
@5\JmlioI nur fircljficlje SDatfegung bet aus bet @5cljrirr gefcljopften goU~
ficljen .2eljre; iljr ift bie @5cljrift alIein norma normans; fie roiU nut norma
normata fein. \!rlier ba§ erniebtigt bas @5\Jmo.oI niclj±; bas maclj± bas
@5\JmDoI nicljt nngeluif3. 9cein; elien roeiI es naclj ber .\JeiIigen @5cljrif± nor~
miert iff, iff es rin gemiffes :Beugnis ber go±tricljen )illaljrljeit, norma atque
regula, n a clj, aoer boclj anclj micber m i ± nnb in het @5cljrtft. llmgefeljrt
aoer ljat bas €l)moof iloemll ba feinen luirlHcljen )illert, mo man bie Iutlje~
rifclje .2eljre \:Jon ber :;jnfpimtion ber @5cljrift \:Jermirft nnb man bann bas
lS~mool nicljt ali3 aus ber IScljrift gefcljojJft anerlennt, fonbern es als em
burclj ba§ )illeljen bes .\JeiHgen @eiftes in \:Jon (£ljrifto etfeucljteten IDliinnern
ouftanbegefommenes ;itrabitionsouclj oetracljtet (neoenoei oemedt, finb naclj
bes IScljreioer§ SDarfteUung @5cljrift forooljI ais @5~mooI eigentriclj burclj ~Uu~
mination, bai3 moberne lSurrogat filr ~nfpiration, entf±anhen). SDenn feU
ber \!rpof±eI :Beit (\:JgI. (fplj. 2, 20; ~olj. 17, 20; .\Jeor. 1, 1. 2 ufm.) ljat
(£ljriftus auf3erljaTh ber IScljrift nun einmaI n i clj t meljr au unb hurclj nns
gerebe±. [\eljauptet man, @oU rebe noclj jett au unb burclj uns autetljaTh
ber @5.cljrift, fo ift bas nicljts anberes aIS ber \:Jon bem IScljreioer feThft als
unoerecljtigt \:Jermotfene ISpirituaIismus, bas ljeitt, Die in ber Si:irclje uw
oerecljtig±e IS clj III arm g e i f± ere i. 2tuclj in oeoug aUf hie SDof±rin \:Jon
bem lBerljiiI±ni0 31l1iicljen €cljrif± unD [\efenntnis oring± hie biaIcftifclje
:itljeologie Die SHtclje niclj± ilWU €tanbpunft bet meformation auriicf; benn
roas hie DiaIeftifclje ::tljeoIogie einerfeits fn friifHg oejaljt, \:Jerneint fie j:lar~
tout anDererfeit§. Hub gcmbc barin Hegt iloerljauj:lt ber grnte @5cljabe biefer
gnoftifclj~pljHofoj:l[)ifcljen micljtung, biefes ratinnaliftifcljen IDlobernismU0 im
@emanb ber meforma±ion. ~. ;it. IDe.
~ie nntiirWfrc (ilottcBctfenntniB ltttter ben SJeib-en. (fin en intereffanten
unb micljiigen [\eitrag au mom. 1, 19. 20 unb 2, 14. 15 Iiefert IDliHiol1ar
~. ~ttmann aus bem Si:amerun, )illef±afrifa, un±er ber ftoerfcljrift "llrtilm~
Hd)e [\inbungen unb lBoIfsorbnungen im \:Jorberen Si:amerun" in bem
,,(f\:Jang. IDliffions ~ IDlagaain" (.\Jeft 1, ~aljrg. 80). SDa auclj mir nns
immer mieber mit ber tyrage oefcljiiftigen milffen: )illie benIt ficlj ber SJeibe
@otH fo Wrften einige @5iite aus bem feljr Ieljrreicljen meferat filr llns
\:Jon ~nteteffe fein. IDliHionar ~ttmann fcljreiht: ,,)illoljin man im )illalb~
ge6ie± Lommt, 1D iff e n bie .2eute \:J 0 n @ 0 t t. ltnb er ift niclj± gehacljt
a10 i r g en b e i n @ii~e ober auclj fonft mit etma!3 SDingIicljem \:Jermifcljt,
fonbern er ift ber il 0 e r mer ± r i clj e 6cljOj:lfer \:Jon (frbe unb .\Jimmel
unb ber (frfcljaffer bes .IHnbe§ im lJ)cutterleiO. SDie SDuala ljaoen als [\ei~
namen @ottes bas ~ort Muwekipeki, ,@5cljiij:lfer', unb hie )illieberljolung
bes )illortftammB brilcH lcljon aU0, baf3 Dai3 (frfcljaffen nicljt nur ein ein~
maIiger \!rft ift. SDie ffianfon nennen iljn Mfega-bod, ,IDlenfcljenerfcljaffer'.
2fnbere 6iIben anbere 91amen \:Jon bem arten Si:ameruner Seitm'ort peka,
,fcljoj:lfen', ,erfcljoj:lfen'. SDer .\Jeibe ber6inbe± mit feiner @oites\:JorftelIung
nicljt aUes, ma§ mir im erften 2lrtifef iloer bas ljocljf±e )illefen auslagen,
aoer ~amen unb ~orftelIungen finD burcljaus filr ben cljriftIicljen llnter~
riclj± oraucljoar. SDie grote \!rufga'be in liSrebig± unb llnterricljt ift bie, Me
IDeenfcljen iJU feoenbigem @Iauoen an nnb ljeraIicljem lBertrauen au biefem
388 Theological Observer. - .reitdjIid)~8eitgefdjid)md)e!l.
befann±en ®o±± au fii~ren. - ~af> biefer ®o±± auef) Wn±eU nimm± am
menfef)Iief)en 05rge~en, bat er ben jJrommen BUberfief)t, i~r 5trof± in jiM,
i~re Eeud)te im 5tobe if±- ... IlJirb nm bon einaernen &;)eiben gea~nt. jffienn
man ~ort, llJefef)c )8einamen a. g). bie fSarllJiri am Sfamerunucrge i~rem
®o±te£lnamen Owase ~inaufiigen: Lowa, ,ber &;)immer£l~ett', Lowa l'eyoyo,
,ber unbefIedte &;)immer£l~ett', Monge ober Mongonge, ,bet WIl1)err', Ndando,
,Wugrenaung', ba£l ~eit±, ber bon feinen ®efef)oj:Jfen au un±etfef)eiben iff,
ber auer auef) ben @)±iiml11en unb moIfern ®renaen unb llntetfef)eibungen
gefeJ.?t ~at; llJenn man i~re ~[nrebe im ~eibnifef)en ®ebet ~ori: A Owas'
a Loba la Monge lilO Ndando, ,bu groBer, alImiief)tiger &;)il11meI5go±± ber
:Orbnung': fo mU13 man fief) nur llJunbern, bat fie, fta±± au feuenbigerer
®o±±e£ledenntni£l unb llJa~rem ®o±±e0gIauoen buref)ilubringen, ®o±± 3um
@)pot± gemaef)± ~alJen: 05r ~a± fief) 3uri\C£gc30gen in unermeflene jJernen,
unerreief)'uat; unb roeH er gut ift, mut man i~m nief)t bienen noef) i~n
fiiref)ten. (~ie£l edriirt fief) au£l bem @)ef)urbuellJut±fein ber &;)eiben: man
ffie~t ®o±±.) W1t5 bet jJinftemi5 t~re£l unberf±iinbigen &;)etaen£l llJiief)ft oei
i~nen IlJ,ie uei anbern &;)eiben bie WfterreIigion: bie 5totengeifter ±reten
an @)telIe be£l ~immnfef)en ma±er§, Wcad.jtgfauIJe, mrutfurt unb ~mufe±±en~
llJefen berbrangen ben WIImaef)tigen; Wo±± l1Jirb 3um @)ef)at±en (ii~nfief)
l1Jie beim ?jSapi£lmu£l). 5troJ.? ®otte£la~nung finb fie augegHt±en ilU ®eifter~
bienft, au &;)Q;en~ unb 5totenfuref)±; BaulJer, :OraIer, ~[mure±±eni1Jefen fpielen
fie in bie &;)iinbe be±rugerifef)er IDcenfef)en; 9Caturberuunb'en~eit llJirb 9Cahtr~
geuunben~eit. Woer buref) alI biefen jffiuft unb ;Dunft ~inburef) remen bie
&;)eiben aUf ®runb i~rer ®oite£laljnung bod) immer ilJiebet, bie &;)iinbe au£l"
auftrecfen naef) bem ellJigen ®ut, ~erau£l mt£l Sfneef)tung, metallJ'etfrung unb
9Cot. 05§ ift bie @Sef)urb ber &;)eiben, bon bem ~errfief)en @Sef)oj.Jfergo±t au
llJiffen unb fief) boef) bem ®efef)opf ~inilugeuen in ljeitem )8emii~cn. ~arum
ift biefe WnInuj.Jfung auef) beruunbcn mit ber ?jSrebigt aur g)ute. ~ie fSafa
am @)anaga ~a:fJen cine @)unbcnfalI~illietIiefetung, hie fief) llJie eine in£l
WfrHanifef)e iiberiragene ?jSaralIefe be£l bibIifef)cn fSerief)t5 an~ort. ~er
Grote ®egenfaJ.? ~t in bet jJorifeJ.?ung Mefe§ merief)t£l. ~n ber @)ef)rift
~i:iren llJir bom Moten, ljauenben @)ef)llJeri be£l (I~eruu. Bugfeief) auer laB±
bie lange Sfe±te ber ()ffenuarung bam ?jSrotebangefium fii£l 3um eingeuomen
@)o~n, bet in be£l mater§ @)ef)ot iff, bie gegcnfeitigen meaie~ungcn in @)uef)en
unb @)ief)finbenlaffen nimmel: aureifJen. mon alI bem ~aoen bie )8afa nief)t5.
~a£l einaige, ilJa£l i~nen uIiefi, ift bie futnbe bon einem groten @)±ein am
jJlut mit eigentumIid)er mertiefung, ,bie IeJ.?±e jJutfpur ®otte£l auf (2;rben'. -
meffer ag ber aufteef)±e ®ang untetfd)eibe± ba£l ®ellJiffen ben IDCenfef)en
bom ~ier. WuClj bie &;)eiben unterfef)eiben illlJifef)en gut unb )jofe fiei fief)
unb anbem. Unfere Eeu±e ~a)jen feinen uefanberen 9Camen fut ba£l ®e~
llJiffen. jffiir neurauef)en bafiir }![ulema, ,&;)era', ober Doi La Mulema,
,@)timme be£l ,\)erilCll£l'; benn ba§ WeilJiffen iiuted fief) uei i~nen ilJie in
ciner @)±imme. ~a0 ®ellJiffen f±erIt ben lJRenfef)en in bie meran±roodung
bot ben &;)oef)ften, ilcrbinbet aUer auef) ilugIcief) mit ben IDCcnfef)cn, iluniief)lt
ben 9Ciief)f±en bem 9Ciief)f±en, auer auef) ben lJRenfef)en bem IDCi±menfef)en.
;Denn ®o±t f±e~t ~inter bem ®ellJifien; ®o±t unb @ehJiffen ge~oten ilufam~
men, anef) roo ueibe§ berbunfer± ift. ,®ott ift gut un]) ~af3t ba£l mOf e; Wo±t
~att ungereef)±c£l ®crief)t. ",
Theological Observer. ~ .Rird)nd)~8eitgefd)icljt1id)eiJ. 389
iriittoaljt, eine feine ,;-Slluftratton unb QJef±iitigung beff en, toa~ un~
~aulu~ im stomerorief ~a!J. 1 unb 2 fag±. 3ugleidj ift bies aoet audj bodj
tDiebet eine ernfte IDcaljnung an un~ Gl:ljuften, baf3 roit audj mefeu atmen,
in QJIinDljeit baljingeljenben IDCenfdjen Die feligmadjenbe ®otteserfenn±ni~
boll unh gana oringen foruen. ~. :it. IDC.
A Confession. ~ America (Roman Catholic) of Ma;rch 7 contains
a sketch of the present political situa,tion in Spa.in under the title "The
Spanish. Elections," by Owen B. McGuire. After describing the seven par-
ties, five Catholic and two anti-Catholic, he cites with approval the Bishop
of Ba.rcclona., who says: (In the present e,lections) "we ha,ve reached
a crisis in our history whose outcome will dedde the very existence of
Catholic Spain." Then he makes a. confe,ssion, rather surprising in a
Catholic journa.l: "We have haci hI this country nO' adequate idea O'f the
extent to which Spa,in has been dechristianized within the' last 150
years. . .. The masses of the' working class ha,ve been lOEt to' the
Church. . .. It is due to two causes, both equally deplorable': the neglect,
material and spiritual, of the tO'iling masses. Spain was politically the
worst-gove,rneel and most bO'ss-ridden country in Europe'. . .. The' neglect
of the working class by their spiritual guides was no less deplorable and
is incompre,hensible when one, considers the many warnings, they had in
the insurrections of the past hundred years. The' poor people were neither
inst.ructed in their religion nor kept tOo its pra,ctise." A simila.r confession
regarding Mexico would be good fOol' the Gatholic soul. Fo'r centuries the
"Church" has neglected, enslaved, and mulcted the people' of MecKico. No
Christian will attempt to justify the antireligious activity Oof government
officials; but Rome', iII; Me,xico and in Spain, is reaping thel harvest of
its own sBeding. T. H.
The Catholic youth Movement in the Church of England. ~
In the Anglican Church, at the centenary of the Oxford Movement in 1933,
an Anglo-Catholic youth movement was begun, which calls itself "The
Seven Years' Association" because the movement as first conceived is a tem-
porary one intended to last till 1940, when an international congress is to
be held. One of the chief spokesmen of the movement is a young man of
twenty-six years, Peter Winkworth by name, who, when the Dean of
St. Paul's in London advocated Pan-Protestant services "to att.ract youth,"
made the famous reply, "You do not understand youth, sir. Youth is won
not by stunts, but by discipline." Writing in the Living Ohurch, this
young lawyer reports as the rule of life of his association the following
six points: "1) To be present at Mass on Sundays and the greater holy-
days and to keep Sunday as a day of worship, rest, and recreation. 2) To
receive Holy Communion at least three times a year, of which Ea.stertide
shall be one. 3) '1'0 go to confession at least once a year. 4) To fast in
Lent and to eat no meat on Fridays. 5) To uphold the Church's marriage
law. 6) To give regularly to the support of the Church and ministry."
While one admires the stamina which these young people manifest,
endeavoring to stem the tide of unionistic indifference, one has to feel
sorry for them, beholding the salad which they have prepared for them-
selves, mixing into it in such large proportion popish and legalistic in-
gredients. A.