Full Text for CTM Theological Observer 8-4 (Text)

(tTnurnr~iu m~tnlngitul 6tut1Jly Continuing LEHRE UNO ~EHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY Vol. vm April, 1937 No.4 CONTENTS Page The Pastor and the Pastoral Cure of Souls. H. F. Wind ______________ Z41 Kleine Hesekielstudien. L. Fuerbrlnger _____ ______ ________________________________________ 252 Romanism, Calvinism, and Lutheranism on the Authority of Scripture. F. E. Mayer __________________ _________________ ______________________________________ 280 Sermon Study on 1 John 4,9-11. Theo. Laetsch __________________________________ 272 Outlines on the Eisenach Epistle Selections __________________________________ 281 Miscellanea ___________________________________________________ __ _ ___________________________ 291 Theological Observer. - Kircblich-Zeitgeschicbtlicbes ___________________ 300 Book Review. - Literatur _________________________________________ __ _ ________________________ 311 Ein Prediger muss nlcht alleln wei- den, also dass er die Schafe unter- weise, wie sie rechte Christen sollen seln, sondern auch daneben den Woel- ten tDeh,.en, dass sie die Schafe nlcht angreiten und mit falscher Lehre ver- tuehren und Irrtum einfuehren. Luthe1" Es 1st keln Ding, das die Leute mehr bel der Kirche behaelt denn die gute Predigt. - Apologie, Arl. 24 If the trumpet glve an uncertain sound who shall prepare himself to the battle? -1 C01'. 14, 8 Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PUBUSBING BOUSE, St. Louis, Mo. 300 Theological Observer - ~ird)!id)~8eitliefc!)ic!)tlic!)e~ Theological Observer - ~itdjndj~3eitgefdjidjtIidje~ 1. 2(ml'rikll Conferences between the Representatives of the U. L. C. A. and the A. L. C. - In the Minutes of the Tenth Biennial Convention of the United Lutheran Church in America, which was held in Columbus, 0., October 14--21, we find a report of the Special Commission on Relationships to American Lutheran Church-bodies. While no statement could be made on a meeting with representatives of the Missouri Synod, since up to that time none had been held, the discussions with representatives of" the A. L. C. are reported on at some length. On account of the im- portance of this section of the report we reprint it here. "The two meetings with the commission of the American Lutheran. Church were marked by free and frank discussion of the matters that seem, at the present time, to be obstacles to closer relationships. "An initial difficulty arose from the fact that the commissions of the two bodies were working under different instructions. Your Commission was definitely charged to work for the organic union of the Lutheran church-bodies in America on the basis of the Lutheran Confessions, while the commission of the American Lutheran Church was instructed only to seek the establishment of pulpit- and altar-fellowship between the two bodies, a matter which presents no problem at all to the United LutherarL Church, inasmuch as it already grants full and free pulpit- and altar- fellowship to the members of the American Lutheran Church. "This difference in objectives did not, however, prevent the dis- cussion of differences, as it is self-evident that things which would pre- vent pulpit- and altar-fellowship would also prevent organic union. Nevertheless, your Commission has endeavored constantly to make it clear that organic union is the objective which the United Lutheran Church desires to obtain. "The commissioners of the American Lutheran Church expressed it as their belief that there were just three matters holding the two church- bodies apart. These were the different attitudes of the two bodies toward secret societies, the difference in practise concerning pulpit- and altar- fellowship with non-Lutherans, and a difference of view concerning the Scriptures. No fault was found with the official utterances of the United Lutheran Church on any of these subjects. The doctrinal basis of our Church and the Washington Declaration of 1920 were declared to be satisfactory, but it was objected that the practise of the United Lutheran Church was not in harmony with these official statements, and new statements on these three points were asked. "The statements on the first two points, unanimously adopted by the two commissions are as follows:- "1. That all persons affiliated with any of the societies or organiza- tions designated in the Washington Declaration of the U. L. C. A. as 'organizations injurious to the Christian faith' should sever their con- nections with such society or organization and shall be so admonished, and members of our churches not now affiliated with such organizations Theological Observer. - .R'itdjlid)~8dtgefd)idjtlidje~. 301 shall be warned against such affiliation. Especially shall the shepherds of the flock be admonished to refuse adherence and support to such organizations. "2. That pastors and congregations shall not practise indiscriminate pulpit- and altar-fellowship with pastors and churches of other de- nominations, whereby doctrinal differences are ignored or virtually made matters of indifference. Especially shall no religious fellowship whatsoever be practised with such individuals and groups as are not basically evangelical. "Agreement has not yet been reached upon the third point. When attained, the agreements on all points will be submitted for approval. "(Signed for the committee) "CHARLES M. JACOBS, Secretary" A. American Antiatheistic Association. -In the Religious Digest (Jan- uary, 1937) Dr. T. Darley Allen, president of the American Antiatheistic Association (309 W. 72d St., New York City), is quoted in explanation of the society under his direction. A few paragraphs may interest our readers. Dr. Allen writes: "The American Antiatheistic Association has been organized to combat the rapidly growing menace of atheism, there being facts indicating that its propaganda can be successfully met, to a large degree, by interesting lectures and articles upon the evidences of religion, a subject with which comparatively few persons are familiar." - "In one year, in Great Britain, 600,000 anti-infidel books were circulated and lectures on Christian Evidences were delivered in London and other cities that did much to undermine the work of atheists and agnostics. In ten years, when Christians made extraordinary efforts to inform the public on the evidences of religion, organized infidelity in Great Britain decreased more than 40 per cent. C. J. Whitmore reported that out of twenty prominent lecturers, editors, and other workers in the propaga- tion of infidelity whom he had known in twenty years' experience in London, sixteen had renounced 'free thought' and become preachers or lay workers in the ranks of Christianity." - "Not only are multitudes led to renounce belief in religion because of infidel propaganda, but a large percentage of them become hostile to all Christian influences and so are not likely to attend church or go where they will hear the Gospel or come under the power of Christian preaching." - "We think therefore that our organization meets a need in these days, when in high school, in college, and upon the street infidels are sparing no effort to bring men and women, and especially young people in their formative years, under the influence of antireligious propaganda." - "We shall be glad at any time to send an ordained minister to any church or club to tell of our work and to speak of the 'menace of atheism' or by a lecture on 'God,' 'Why Jesus Came,' or 'The Finality of Calvary' to show that Christianity has nothing to fear from its critics and that, as expressed by Joseph Barker, once the great head of organized unbelief in Great Britain and later a Christian, 'infidelity is madness and the religion of Christ is the perfection of wisdom and goodness.''' - It may be well for our pastors to seek contact with the organization and obtain some of its pamphlets and other publications for their own use in witnessing against atheism and its perils. J. T. M. 302 Theological Observer - RirdJUdH3eitgef;fJidJtHdjes The President of the Augustana Synod on the Inspiration and Infalli- bility of the Bible. - In his address at the installation of the professor of Old Testament Language and Literature in Augustana Seminary, Dr. P. O. Bersell said: "The Old Testament is a vital and indissoluble part of the canon of the Holy Scriptures. It bears within itself the testimony of the God-given word. Did we notice? In the first six verses of the Book of Zechariah, which we read at the beginning of this service, such expressions as 'the Word of the Lord came' and 'thus saith the Lord of hosts,' occurred no less than seven times. That's typical. And the Old Testament is accepted and accredited by Jesus and the apostles, and its inspiration and infallibility are part of the creed of evangelical Christen- dom today as always." (Luth. Comp., Dec. 5, 1936.) "The inspiration and infallibility of the Old Testament" - that is a most important and. It does not mean much in the present day when a man declares for the "inspiration" of the Bible. The most pronounced Liberal will cheerfully admit that the Bible is "inspired." Was not Goethe, too, inspired? The signers of the notorious Auburn Affirmation did not hesitate to declare: "We all believe from our hearts that the writers of the Bible were in- spired of God." Discussing this part of the creed of the Presbyterian Liberals, the Presbyterian of April 19, 1928, said: "It is clear, however, that this does not mean that they were so inspired of God as to pre- serve them from error in their statement of facts or as to render them authoritative in their statement of doctrine. The Affirmers are united in holding that the General Assembly 'spoke without warrant of the Scrip- tures or of the Confession of Faith' in asserting that 'the Holy Spirit did so inspire, guide, and move the writers of Holy Scripture as to keep them irom error.' . .. The inspiration, then, that this creed ascribes to the Bible is such as leaves us free not only to regard certain of its state- ments of facts as untrustworthy, but to reject its explanation even of recorded facts which we accept as historical." "Inspiration of the Bible" does not mean much. But "inspiration and infallibility" means a real inspiration, a verbal, plenary inspiration. We should like to quote, for a different reason, another passage from Dr. Bersen's address. "Our seminary still requires the study of the Hebrew language on the part of those who are to receive the degree of Bachelor of Divinity. That study and that degree is not indispensable for service as a pastor; but our seminary still maintains the high ground that this is one measure of the intelligence quotient in Biblical scholar- ship. How long in this sense the prophets will live among us I do not know. But this I do know that, when the study of Old Testament lit- erature will be dropped from the curriculum of our seminary, then it will no longer be a Lutheran institution." This last statement might be phrased somewhat differently, but the meaning is clear. E. "Do Not Trust in Feeling. - My friends, do you think you can control your feelings? I am sure, if I could control my feelings, I never would have any bad feelings; I would always have good feelings. But bear in mind Satan may change our feelings fifty times a day, but he cannot change the Word of God; and what we want is to build our hopes of heaven upon the Word of God. When a poor sinner is coming up out Theological Observer - .RitdJndJ~.8eitgefdJidJtlidJe§ sos of the pit and just ready to get his feet upon the Rock of Ages, the devil sticks out a plank of feelings and says, 'Get on that'; and when he puts his feet on that, down he goes again. Take one of these texts: 'Verily, I say unto you, he that heareth My Word and believeth on Him that sent Me, hath everlasting life and shall not come into condemnation, but is passed from death unto life.' That rock is higher than my feeling. And what we need is to get our feet upon the rock, and the Lord will put a new song in our mouths." Luther might have written this. It was written by D. L. Moody. Speaking of the Moody Centenary, which is being celebrated this year, Cone. Theol. Month. said in its last issue: "While Moody's theology was not altogether Scriptural, the force and simplicity with which he preached the great tidings of redemption have always been justly admired." The gem here presented is given a prom- inent place in Bibliotheea Sacra, 1936, page 186. "Do not trust in feeling" - that is genuine Lutheran theology. Let us look a while longer at this part of Luther's theology. Prof. E. Som- merlath writes in the Allg. Ev.-Luth. Kirchenztg. of January 1: "Aller Psychologismus, jedes Sichberausehen am Erlebnis, an der Gewalt der Gefuehle und am Aufwallen der Andacht ist ihm [Luther] feiger Selbst- betrug. Die Gewohnheit des Menschen unserer Tage, an der Waerme, an dem Hitzegrad seiner Erlebnisse die Wirklichkeit zu messen, ist ihm fremd. Er reflektiert nicht ueber sein Schuldgefuehl, sondern redet von der objektiven Verhaftung in des Teufels Reich ... , Darum geht es auch nicht um Friedensgefuehle, sondern um die unumstoesslichen Tatsachen, mit denen uns Christus erloest hat. Auf das Gefuehl kommt es nicht an. Es ist Gnade, wenn Gott etwas fuehlen laesst, aber Glaube kann sein mit Fuehlen, ohne Fuehlen, ja gegen alles Fuehlen. Ja, das Gefuehl truegt gar oft. Denn 'es ist ein Wunderding: wer da keine Suende hat, der fuehlt und hat sie, und wer da Suende hat, der fuehlet sie nicht und hat keine.' (W. A., 18, 493, 18 if.)" Look up this reference for further study in the St. Louis ed., IV, 1682. "Do not trust in feeling," says Moody; says Luther: "God will not have us rely on anything else or cling with our heart to anything that is not Christ in His Word, be it never so holy and full of the spirit. Faith has no other foundation on which to stand. . .. What are you about - running hither and thither and torturing yourself with anxious and despairing thoughts as though God had withdrawn His grace and there were no longer any Christ, and you could have no peace unless you find Him in yourself and feel that you are holy and without sin: all that is of no avail; it is altogether lost labor and toil. . .. All is lost and your quest for Christ is futile; only one thing serves and that is that you turn away from yourself and all human comfort and yield yourself entirely to the Word." (XI, p. 453 if.) "Satan may change our feelings," says Moody, and Luther says: "If, therefore, you are guided by your feeling, it is impossible that you can maintain yourself. You feel that God has forsaken you? . .. Satan would have you guided by what you feel, not by that which you do not feel. Therefore you must live by faith; that is, you must not heed your feeling, but stand up against these devilish thoughts firm and un- moved." (IV, 1268.) 304 Theological Observer - ~itcl)Hdj".seitgefdjidjUidjes HEs ist Gnade, wenn Gatt etwas fuehlen laesst"-in God's own way. Luther: "Faith clings to things that it does not see, feel, or apprehend by means of the senses. It is rather a trusting reliance on God, on whom it is willing to risk and stake everything, not doubting that it will win; and that is certainly the outcome. And the feeling and sensation will come, too, unsought and undemanded, in and by this faith and reliance." (XI, 1577.) E. Do We Deserve It? We speak of praise expressed in a recent article of the Lutheran Companion (Augustana Synod). Discussing the ques- tion whether it would not be better for the Lutheran Church of America to have bishops rather than presidents, and proposing the plan of divid- ing the whole Lutheran Church of America into twenty-nine dioceses, the author says: "I am further in favor of organic union of all Lutherans in the United States, to be accomplished only by forgetting small, petty differences and sentimentalities of the past and gathering under the truly Lutheran progressive banner of the Missouri Synod with its unsurpassed dogmatic stability, its splendid parochial-school system, and its closed Communion - providing the Synodical Conference agreed to the form of government as above advocated." The plan of the writer may appear so Utopian as to put it outside the sphere of serious consideration and dis- cussion. We are referring to the article because of the characteristics ascribed to our Synod: truly Lutheran progressiveness, unsurpassed dog- matic stability, splendid parochial-school system, and closed Communion. The words quoted, written by a friend in an opposing camp, are deeply humbling and should result in some heart-searching in our own midst. A. Something about the Mennonites. - Mr. G. R. Alexander, in charge of a question-and-answer service on Social Security for the readers of a metropolitan daily, writes in the Saturday Evening Post of February 6: "From an utter stranger the postman recently brought me a very thought-provoking letter. 'I am writing in behalf of the thousands of Mennonites who work in industries covered by the Federal Social Secu- rity Act,' it said. 'As a people, we have no objection in the least t6 giv- ing the Government an account as provided by law. But we have con- scientious scruples in regard to receiving the benefits. It has always been customary for each congregation to take care of its own poor, which is also Scriptural, according to Matt. 26, 11. What we especially plead for at this time is that some provision be made to allow us to pay our regular dues in the regular order as provided by the law, but to be exempted from receiving the benefit.''' Later on in the article Mr. Alex- ander comments on this case thus: "The Mennonites have conscientious scruples, and always have had, against insurance in any form. Yet they are law-abiding to the extent that they are willing to 'render unto Cae- sar' the tax if only they can be exempted from its returns in the form of old-age pensions and unemployment insurance. But should they pay - as the board ruled they must - for something their religion will not permit them to buy?" Our readers will be particularly interested in one point presented in this case. On account of that point the matter is here presented. It is the statement: "It has always been customary for each congregation to take care of its own poor." E. Theological Observer - .Ritd)!ic()~Scitgcfc~id)mc()ell 305 The "Honesty" of Liberals. - Mrs. Pearl Buck, who recently resigned as a missionary (in China) of the Northern Presbyterians, in consequence of pressure by the Fundamentalists of that denomination, is a voluminous, but clever author, whose Good Earth has been cinematized and will thus be presented to millions throughout the world. Recently another novel by Mrs. Pearl Buck appeared, entitled The Exile, which was published in serial form in the Woman's Home Companion. In a criticism on that novel submitted by Mrs, Nettie Du Bose Junkin to the Woman's Home Companion (but unfairly rejected by that periodical) it is pointed out that The Exile grossly misrepresents two Presbyterian missionaries. Christianity Today has now published Mrs. Junkin's criticism, and from it we quote parts to show the utter dishonesty of modernistic writers, also when they compose other than theological writings. Admittedly Pearl Buck based her story on facts in the lives of her parents, Dr. and Mrs. Sydenstricker, and by inserting herself into the book, she has tried to convince her readers that hers is a reliable account of their life. But just in that way she, as Mrs. Junkin shows, makes "unfair and cruel im- pressions," detrimental to the Christian faith and profession. A few examples will prove this. Andrew Stone (the hero of the story) as a missionary is cold and distant with the converts, while Dr. Syden- stricker (who is represented by the fictitious Andrew Stone) as man, friend, and preacher was greatly beloved by the Chinese. Andrew Stone does not love his family, because his mind is "on the souls of men, always their souls." Dr. Sydenstricker loved his family and on his itinerating trips was always talking about his loved ones. Andrew Stone does not enjoy a joke and suppresses his wife's bubbling merriment, but Dr. Syden- stricker was noted for his jokes and was good company. Andrew Stone is so devoted to the printing of his Chinese New Testament that his wife and children are deprived of many needful comforts. Dr. Sydenstricker and his family had as many comforts and as nice a home as other mis- sionaries. As Andrew Stone is a misrepresentation of the writer's father, so Carrie Stone of The Exile is a misrepresentation of her mother. Carrie Stone does not love her husband, while Mrs. Sydenstricker was a de- voted wife, who always admired her husband and lived in joy and hap- piness to the end of her life. In the heart of Carrie Stone there is bitter- ness against God, while Mrs. Sydenstricker drew all the closer to the heart of the heavenly Father as her trials increased. Carrie Stone teaches the Chinese only social improvements, while Mrs. Sydenstricker taught and preached the Gospel. Carrie Stone lives striving to find God; she does not think her prayers are answered and never trusts the loving Savior, dying without Him and hoping that her good life might bring her a reward. But Carrie Sydenstricker, the mother of Pearl Buck, died trusting in the atoning blood of Jesus Christ and happy in the anticipa- tion of life everlasting through faith in Christ Jesus. "What reason can there be for writing such a story, and about one's own parents?" queries Mrs. Junkin, the writer of the criticism. But does not the answer per- haps lie in the very Modernism of Pearl Buck? Andrew Stone and his wife Carrie are the reflections of her own unbelieving mind and in- struments by which she means to spread her modernistic propaganda. 20 306 Theological Observer - .Rtrd)Hd)~.8eitgefdjicf)t1idjes Or can it be true that, when writing of her saintly parents, she mis- represented them because she so greatly hates orthodox Christianity? Certainly, those who read The Exile will not cherish the orthodox Chris- tian missionaries who go into the world to preach the Gospel, but will regard them as bigoted, disagreeable, hateful people, not worthy of any consideration at all. It is quite likely that The Exile was meant to be a subtle means to suppress orthodox mission-work in China and to foster and further the modernistic mission-work of which Pearl Buck herself is a champion. J. T. M. Statistics. - According to Dr. George Lynn Kieffer the Lutherans of the United States and Canada in 1935 contributed just two mills more per capita for benevolences than in 1934. He says that there are 16,772 congregations in the United States and Canada, with a membership of 3,194,304 confirmed persons, and that these contributed $7,511,314, which makes a per-capita gift of $2.351, while the last figures for 1934 read $2.349. Adding all contributions made, those for congregational expenses as well as those for benevolences, one finds, according to Dr. Kieffer's figures, that the per-capita contribution in the United Lutheran Church in America was $13.141, in the America!! Lutheran Conference $13.041, in the Synodical Conference $13.397, and in all other Lutheran bodies $7.937. In December, 1935, the Lutherans in the United States and Canada num- bered 12,522 pastors, 4,677,813 baptized members, 3,194,304 confirmed members, and 2,602,543 communing members. A. Brief Items. - When a correspondent of the Lutheran Companion (Augustana Synod) in the issue of January 14 urged his brethren to assist in combating "discrimination against the Lutheran Hour" and pleaded that "we Lutherans, regardless of synod, join in protesting such a situation (referring to the fact that every minute of the Lutheran Hour has to be paid for, while the National Broadcasting Company gives free time for a religious broadcast to the Federal Council of Churches, the Catholics, and the Jews), the editor appended this note: "Dr. Maier's messages are indeed splendid, and we urge all Augustana members to 'tune in' on WLW every Sunday afternoon at 3.30 o'clock. For the in- formation of our correspondent, however, it should be stated that lack of cooperation with the Missouri Synod is not due to unwillingness on the part of other Lutheran groups, but to Missouri's own attitude of -exclusiveness." The following issue of the Lutheran Companion con- tained an article by an Augustana synod pastor which spoke of the good impressions the author received when he visited a Missouri Synod church in Minnesota. We are grateful for these manifestations of good will; but candor compels us to ask the question, Can the exclusiveness of the Missouri Synod be blamed for the divided condition of the Lutheran Church in America? The Missouri Synod objects to the course of the Augustana Synod with respect to certain matters of doctrine and prac- tise, and it holds that Augustana, by continuing in that course, erects barriers between itself and Synodical Conference Lutherans and that hence the excluding is done not by Missouri, but by the Augustana Synod. The unbiased observer will of course wish to know whether the strictures of the Missouri Synod are tenable and whether they pertain to Theological Observer - . .RitdjHdH3eitgefdjidjHidjes 307 things concerning which the Word of God has rendered a decision. As to that question we have to say that among these matters is the question of pulpit-fellowship with heterodox people and that of chiliasm. Let these issues be examined in the fear of God and on the basis of the Scriptures and the Confessions, and then let the question be answered whether the charge of exclusiveness must be leveled against Missouri or its opponents. - On January 16 Clarence A. Barbour, president of Brown University since 1929 and at one time president of Rochester Theological Seminary and a leader of the Baptists, departed this life. - The Chris- tian laity seems to be waking up here and there to a realization of its rights. In Newark, N. J., Rev. L. Hamilton Garner, minister of the Uni- versalist Church of the Redeemer, was compelled to resign because of radical speakers whom he now and then presented to his congregation in a Sunday evening forum conducted in his church. - In the future doc- trinal dissertations in Germany must always be written in the German language, which means that the venerable Latin may no longer be em- ployed for this purpose. Sic transit gloria mundi! - Writing on the work of Dwight L. Moody, the centennial of whose birth is observed this year, the Living Church pays him this tribute: "He made many converts, not by sensational, revivalistic methods, but because of his ability to speak in the every-day language of ordinary life. Those who have personal recollections of his preaching or others who have read of his remarkable meetings in America and England, whatever their religious convictions, cannot fail to pay tribute to the genuineness and sincerity of his work. His power lay not merely in his own faith, but in his ability to express that faith in simple terms and to translate it into the common language of daily life. By comparison with the preaching from the pulpits of his day he is seen now as one of whom it may be said that he reflected the spirit of Him whom the common people heard gladly because He spoke as one having authority and not as the scribes." It reminds us that our sainted Pastor F. W. Herzberger, the unforgettable city missionary of St. Louis, many years ago made the statement that, as far as presentation was concerned, he took Moody as his model because of the simplicity and directness of his style. - It must be a difficult matter to crown a king. Westminster Abbey, where the coronation of King George VI is to take place some time in May, was closed to the public on January 4 and will remain closed to the time of the coronation in order that the necessary preparations may be made. - How much the personal equation counts in our endeavors to influence other people is brought out by Bishop Charles Fisk in a review which he writes of a book from the pen of H. F. Win- nington-Ingram, Bishop of London. "After all, he [i. e., the Bishop of London] is himself the best argument for his beliefs. Looking back into his long life, he says that it is not so much what men have said which has convinced him as what these men have been and the impression their Christian character has left; in the same way it is his own experience which counts in this persuasive appeal, and the candor and sincerity of his argument finds its real strength in his sympathy and understanding and in the radiant conviction which gives hopefulness and joy to his long ministry." A. S08 Theological Observer - .!Hrd)nd)~8eitgefd)id)tlid)eil II. 2(u,ltmll ~ie Untcrfditebe illtJifdien 11tt~erifd, unb refonniert. ~n Billet fegt lJmucfjlJaten ~{ugfcfjtiften finD in bet {etten Beit aucfj Dem 58 0 If btillJen bie Untetfcfjiebe Blllifcfjen rutgetifcfj unb tefotmiet± Illiebet nm bot ~ugen gefiigt± l1YOtDen. !mit lJeBiegen un§ giet auf ahJei ~Iugfcgtiften fUt ba§ IutIjetifcfje 58oIf: ,,!ffia§ un±ctfcfjeibe± un§ 2u±Ijetanet bon ben ffieformiet~ ten?" bon Lic.iSr.ll3tiegeI, 6cminatbitef±or in mre§Iau; unb ,,2utIjerifcfj ober reformiert?" bon .\:lan§ 6cfjomeru§ (58erIag be§ IDlariin~2utget~munbe§, IfrIang en , 1933; bet Billeiten ffierge fecfjfte§ .\:left. Billeite§ staufenb). meibe finb behu Lutheran Book Concern, Columbus, 0., BU galien, unb beibe fonnten aucfj in unfern stteifen mit 6egen geIefen Illerben. ~ucfj, foften lleibe nur !llenige ~ent§. ~n lleiben Illetben mit Ijie uub ba ben 58erfaffern nicfjt i\uftimmen fiinnen, hJa§ aller ben !fieri ber ~rugfcfjriften, auf§ @anae ge~ fegen, nicfjt beeintriicfjiigt. - ~ie§ foIl nicfjt ethJa eine miicfjerllefjlrecfjung fein; immerIjin ift aucfj fUr un§ bon !micfjtigfeit, ba13 Wir bie aligrenaenben ~ifferenaen i3hJifdjen lutIjerifdj ltnb reformieri im ~ltge llcgarten. ~ie @e~ faIjr Iiegt niimIicfj naIj, baB aucfj bie rutIjerifcfje ~rcfje Ijieri3ulanbe hJic cinft ber 113ieti§mu§ maIjnen einfcf)Iagen mocfj±e, bie igren llrjjlrung in @enf gaben. ~iigren Illir un§ baIjer etnige Illenige @ebanfen bot, bie llefonbet§ 113riegeI in feinem ~lugllIatt BU bebenfen gillt. ~n llei\ug aUf ba§ principium cognoscendi in bet stIjeologie unterfcfjeiben fidj bie beiben ~enominationen, tDie 113tiegeI barIegt, in ber St Ij eo tie nicfj±. Unb bodj, fdjon Ijiet bet ber mcftimmung bet Due r Ie be r E e Ij t e unb be§ IDl a B 1t a II § i Ij t e t m e u r t e i run g triti un§ gIeicfj bet ttennenbe @rul1buntetfcfjieb entgegen, baB, lll'iiIjtenb Me Iu±Ijetifcge stircfje in bet stat nicfjt§ anbete§ neb en bet 6cfjrif± gerten ra13±. bie tefotmierte .lfitdje in bet ~u§fiigrltng unb megriin~ bung bet 2eIjre einen ailleiten ZO'laBftab ncbcn bet 6cfjrift anerlennt, ber ber 58 ern un f t enillommen if±. ,\;;'liet fcfjl1Jcllt lliimIicfj ben ffieformierien ber tationaliftifdje @t1111bfa~ hot, ba13 ba§ streatiidicfje ba§ @otiIicfje nicfjt auf~ 3ullegl11en bermag. D. 113iejler lleIjanbelt bie§ 113rinaijl in feiner ,,~Ijri1tricfjen ~ogmatifu fegt au§fiigtIidj, unb bie 6adje ift e§ Illd, bat man ba§ bon H)ln ;1)argeIeg±e feIjt gelluu j.Jrilft ullb in ricfj l1ufnimmi. (fEg!. ~Ijrift. ;1)ogm., I, 6. 25 ff.) ®erabe bOll Ijier au§ erffiirt ficfj aucfj bet gcgenltJiirtige ilJlober~ ni§mu§ in ben teformier±en stteifen. Billingli§ arte§ ~6iom ,,@ott gillt un§ nicfjt§ au giaulien auf, hJa§ bie 58ernunft nicfjt rajlicren fann" gat Ijier jlraf~ ±tfcfj unb fonfequent ·feine ~nl1)enbung gefunben. - ~n ber EeIjre bon @ 0 it betOllt 113riegeI llefonber§ e ill e 11 ~iffereni3jlHnft i\hJifcfjen Ull§ unb bell tltefor~ l11ierten. ~n (£Ijri1to ~~fu ift un§ @ott hJef entIicfj 58 ate r. !ma§ Ull§ mit @ott berllillbe±, ift ba§ fiublicfje fEerirauen au @otte§ 58aterlielle. 113riegeI fagt feIjr fcfjon: ,,!mir Illiffell, baf3 un§ ba§ .\:leta unfet§ @otte§ geIjot±." "lft ift m e i n (\)ott, Illie Eutger nicfjt miibe Illitb iml11et Illiebet i:lU betonen." ,,~n ber staufe finb Illit in ~lffu ~Ijrifto, ullferm .\:leiIallb, ilU @otie§ ,\,\,illbcrn gemacfjt unb ill feille melle§~ unb @nabengemeinfcfjaft aufgenommell Illorben." ~nber§ aber fie~t ber ffiefotmierie an biefem 1131tnft. ~er ffieformierie Illeit llloIjI, baB @ott ben 6einen ber 58 ate rift; allein biefe§ fnerIjiirtni§ tJer~ fcghJinbet i~m faft bollig, llleH er ill @ott bor allem ben .\:letrfcfj'er, ben ab~ foluten stollig, fieIjt, bem gegeniiber bet ® e ~ 0 r f a m bie nothJenbige unb mt§fcfjlaggebcllbe .\:lartung ift. ~er ffieformierte fommt au @oti, llicfjt hJie e1n .llillb aHm 58ater, fonbern Illie tin llntertan aum fouberanen ~cf)Joten, Theological Observer - .RtrdjHdH3eitgefdjidjtHdje§ 309 bem fid) ber menjd) oeMngung~lo~ au un±erwerfen ~a±. @50 aud) wieber jett ~ad mart~. @5elolt ba~ ctbangelium ift nid)t bie fro~e mo±fd)aft, mit ber @ott un~ au fid) fo eren , unfet &;;lera getlJinnen wiU, bie un~ ba~ @efd)enf ber @nabe oringi (ber ffiefotmier±e fenn± vefanntIid) fcine @nabenmittel im Iut~erifd)en ®inn) , fonbern e£; ift ber for b ern b e ~ n f v r u d) @o it e £; an u n ~ (f 0 aud) gerabe &;;lobge: "SDa£; ctbangelium ift bie ~adegung ber mebingungen, un±er benen un~ @ott auf~ unb anne~men wiu"). @50 iff aud) ber @Iauoe nid)t ba~ bertrauen~borre ctrgrcifen ber @nabe (fo rut~etifd)), fonbern et ift @ e ~ 0 r f am (fo aud) wieDer mari~). Unb fo wirb benn in praxi ber @Iauoe au einer men f d) lid) en .2 e i ft u n g, wa~ .2ut~er ia immet fo ~eftig oefiimpft ~at (ber ~tminiani~mu~, ba~ ~eif3±, bet tefot~ mierie fj3eragiani~mu£;, ift barum aud) nicfyt eiwa£; bem [albini£lmu~ irtem~ be£l, ~ruf3enfte~enbe£;, jonbern etwa~, wa~ aI£l eine ~ri corollary bem ptafti~ aierenben ffieformierien bor ~ugen jd)webt). - ;;S n ~ a I t be£; gottnd)en maief±iit£lwiUen~ ift fUr ben meformierien, fe~r einfeitig gefaf3t, lJie gii±±" lid)e ct~te, Me @5eIoftberfjerdid)ung @ot±e~ (mart~: ,,~em sola fide muf3 ba~ soli Deo gloria iioergeorDnet olewen"). ~er ®ervftber~err~ lid)ung @otte~ Mente wejentIid) bie @5d)ovfung; iljr bient aoer aud) ber bon @ott f eIOft geotbne±e ®iinbenfaU; benn @otte£l &;;lerrfid)feit aeigt fid) bier gliinaenber in bet @5 e rig mad) un g bon ® ii n lJ ern (ljier niimlid) lommi Die f 0 u bet ii n e @ nab e @oite£l aur @eItung), aI£l wenn Me ®iinbe nie in Die ~eIt gefommen wiire. ~rrerbing~, fUr ben menfd)en ift Die @Siinbe eigentIidj be£lwegen ®iinbe, weir fie aI£l Un g e lj 0 r jam @ 0 ± ± e £l '@ lj r e b e r I e ~ t (wa~ ia an fid) nid)± bede~rt ift, aver bod) bon ben ffieformierien gana einfeitig oe±ont wirb). ~ie ~ieber~erfterrung ber ctljre @ot±e~ fomm± immer in erfter, bie ffiettung ber fiinbigen menfd)en erf± in aweiter mnie in metrad)±. - ~ie &;;l e i rig u n gift bem meformierien nid)± ~u~brucf ber .2ie'be unb ~unffiarfeit gegen @oft, eine ebIe irrud)t, bie ber red)tferiigenbe @Iauoe notwenDig ljerborruft, fonbern borroiegenb ein @eljorfam, ber ber @~te @oitefj Ment. - lllon ljier aw berf±e~en roir aud) bie .2e~te bon ber ~riibeftination, wie fie oefonberfj [albin entwicfert ljat, eine .2e~re, bie wo~r in mand)en reformierien mefenn±niffen aogefd),wiid)t, aoer nie eigentIid) auf~ geljooen ift (feIOf± nid)± im SjeibeIOerger ~ated)i~mu~, aud) nid)± in ber Sje1~ be±ifd)en ~onfeffion). ~od), ber manmmangel awingt un~ avauored)en. - inur nod) e i n e n fj3unft woUen wir ljier erwiiljnen. Lie. fj3riege! f d)rewt: ,,~ud) ber meformierie odon± mit grof3em @rnf± bie Sjeiligung, ia oetont fie woljI nod) ftiirfer aI~ roir [?], nidJ± nur, weit er in iljr ben ~ad)wei~ feiner ctrwiiljfung fie~±, nid)t nUr, weit et in ber fid)±oaren SHrd)e bie @e" meinbe ber SjeiIigen aur ~atf±eUung au oringen fUd)t, f onbern weir er a II e 2eoen~geoie±e alS @ebie±e anjie~±, in betten Durd) @e~orfam gegen ®o±te~ m!iUen @oft feIoj± bet~etdid)± werben foIL fo a. m. aud) ba~ offentrid)e 2eoen in Sjanbe! unb @ewervc uub in ber fj3ofitif. . .. ;;Sft @oti ber aUgeoie±enbe Sjctrr, bunn mu\3 ii be r a f r fein ~me 3ur ~nedennung unb ~urd)fU~rung i:!efangen. ®einen ~iUen entneljmen hie meformierten and) fUr biefe @e~ oie±e bet &;;leiIigen ®d)rift, oefonber£; bem ~r±en 5teftament unb bet 0)efet~ geoung mofi~. SDaljcr tJJitb a. m. in @ng[anb ba£; iiibifd)e ®aooa±geon± aUf Die ®onn±ag~feier ii6er±ragen unb mit arrer ®trenge burd)gefiiljrt. @oenfo ljafJen fid) Die meformierten, aud) bon bet ~ i r d) e wegen, gern in ber ~oIi±if oe±iitig±. .2u±~er oetont bagegen ftet£l fe~r nad)briicffid), baf3 bie ~rdje mit ~ofi±if nid)t£l au tun ~aoe. ~ud) aUf roit±fd)aftrid)em @eoiet roiU bet mefor~ 310 Theological Observer - .!titd)Iid)~3eitgefd)id)t!id)es miette bem ffieidj &oUes bienen unb &ott betljettfidjen. ~atum ift er lie" fttelit, mogfidjit bier au berbienen, bamit et miigIidjft biel fut &oUes ffieidj betwenilen lann. ~et &eilanfe, bai3 Wtlieit leiliglidj dne stiitigfeit aUt @:t~ aeugung ttYirtf djaftlidjer 2Bette i1±, ift im reformierten @JdjoUlanb entftanben, wi:ifjtenb bodj bet 2utljetanet {Steube an ber Wtlieit fjalien hJill, bie bodj ans bem ljSarabies ftammt. ~aburdj, bai3 man aUf reformierter @Jeite glaunt, burdj bie Wrneit in 2Birtfdjaft unb ljSoIitif bas meidj ®oUes oanen au fonnen, ift es au ber in unfetet Beit fo gtof3en &efaljr gefommen, baf3 bas meidj ®oUe£l, baf3 bie Si'itdje immer meljt fi:ifularifiert, ba£l ljeif3t, berhJeltfidjt, wirb." @:thJa£l anbers oeljanbeIt ®djometus bas st'fjema, alier audj ljier finbe± bet 2efer immet wieber widjtige 2Binfe unb &ebanfen, bie bes @Jtu" biums wert finb. 2Bir nennen nut einen: "ffieformiertet &Iaulie ift immet dne hJ 0 fj IIi e 9 run bet e ft li e q e u gun g; Iutfjerifdjet ®Iauue ift ein 9 e w i ff e £l me rt tau en, bas gar leinet ®riinbe uebarf." ;;So st . .M. G!in mutigeB ~efenntnis gegen hie '!ieutfdien (ffjrifien, bie fidj nidjt nut in st'fjuringen, fonilern audj anbernotts in ~eutfdjlanb au einer ~ationar" fitdje untet 20sfagung bon ber 2eljre ber miuer unb bem Iutfjerifdjen me~ fenntni£l aUfammenfdjIief3en, ljat bie Q.lefennenbe @:bA:'Mfj. Sl:irdje gemein" fdjaftfidj mit bem 2utljerifdjen ljSfarrerfreis am 14. m±olier au ®uftroro, in .MecrIennurg, augeIegt, bas wit ljier in lutaen Wusaugen. wicbctgeuen. 2Bit Ief en: ,,1. Ci5ine Sl:irdjenleitung, bie fidj bon ber SjeiIigen ®djrift unb ben Iutljetifdjen Q.lefenntniffen fdjeibe± unb ;;StrIeljren burbet. fie in bet Sl:itdje burdjaufe~en liemuljt ift unb iljnen feluet foIgt, fann in ber elJangeIifdj" lu±ljerifdjen Sl:irdje nidjt ertragen werben. ~arum ift ber beutfdj~djriftridje Dliedirdjentat nidjt unfer Sl:itdjenregiment; benn er fterlt fidj auf3etljalli ber ebangeIifdj~Iutljetifdjen Si'itdje. ~a£l ljat fidj ie~t offen geaeigt. 2.@:s giot flir uns nur ba£l e i n e unlJetfi:ilfdj±e unb unlJetfiirate @:lJangefium. 2BeiI mit geliunilen finb an ®oUe£l 2Bort, mufien mir nein fagen aur ;;Str~ Ieljre. 2Beil inir geuunben finb an unfern &JCi5rrn ;;S@:fum Q:ljtiftum. mUffen mir nein fagen au dner foldjen WationaUitdje, mie man fie ie~t etridjten modjte. Wile ®emeinben ber @:b.~2utlj. 2anbesfitdje in .Mecffenliutg er~ maljnen ttYir: ®teljt feft im ®Iauuen unfetet Sl:itdjel 2af3t eudj nidjtlJer~ win. en J j:Jriifet bie ®eifter an ®ottes 2BOtti @:£l gilJt nut e i n en 2Beg aUt @:inljeit ber Sl:itdje: unfet beutfdje~ moa muf3 fidj liefennen aum Ci5ban" geIium; unfer beutfdje~ moff mUf3 fidj .Mann flir .Mann en±fdjeiben fur ben, bet gefagt ljat: ,;;Sdj oin bet 2Beg unb bie 2Ba~rljeit unb bas 2elien; niemanb lommi aum mater benn butdj midj', ;;Sofj. 14,6. ®oties SjeiIiget ®eift fte~e UM nei, baf3 ttYit aUe, Sl:itdjenleitung, ~aftoten unb Sl:irdj" gemeinben, treue Beugen biefe£l &J@:trn werbenl Unb ber &J@:rr bet Sl:itdje ttYitb allen tuuen Beugenbieft fegnen unb fdjaffen, baf3 au jeiner Belt merbe e i n &Jitte unb e i n e &Jetk" ®ettYif3 ljetdidje unb andj getDif3 tren gemeinie mefennini£lhJorie. ;§mmet flaret auet witb e~, baf3 in ~euifcljlanb eine maljte Iuiljetifdje Q.lcfenntni£lf\Jnobe nur ba ueftcljen fann, roo ilie Sl:itdje bom ®taat unalilji:ingig ift unb baljer nadj ®oite£l 2Bort unb bem Iutljerifdjen Q.lefenntni~ audj frei unb ungeljinbert ljanileIn lann. mie bies notig mitb. Wudj bie 2anbe~fitdje in IDlecHenliutg muf3 fidj fdjIief3Iidj bem ®taat unb feinen metotbnungen fiigen. menn ba£l &elb sum Untet~ ljaIt bet Sl:itdje aus bem ®taagfiicfel fommi. ®erabe hJegen bet mer" quiclung bon @Jtaat unb Sl:itdje etIeibet bie Iutfjetifdje Sl:itdje ~eutfdjlanb~ ie~t iljte ~acfenfdjrage; fie ift elien @Jtaagbienerin. ;;So st . .M.