(!tonror~ttt
UJ4roingtral :!Innt41y
Continuing
LEHRE UND WEHRE
MAGAZIN FUER Ev.-LuTH. HOMILETIK
THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY
Vol. vm June, 1937
CONTENTS
The Pastor and Mission Opportunities.
Kleine Hesekielstudien. L. Fuerbringer
Arthur Brunn -
A Few Remarks on Col. 2, 18. 19a. L. T. Woblfeil -
What the Liberal Theologian Thinks of Verbal Inspiration.
Th. Engelder
No.6
Page
419
41-1
_ __ ill
433
Sermon Study on 1 John 4, 12-14. Theo. Laet,;ch __ . ___ . _ . _______ __ 453
Outlines on the Eisenach Epistle Selections _ 410
Theological Observer. - Kirchlicb-Zeitgeschichtliches _ _ 468
Book Review. - Literatur
Ein Predlger muss ntcht allein ",ei-
den, also dass er die Schafe lDlter-
weise. wle aie rechte ChrIsten sollen
seln. sondern auch daneben den Woel-
fen ",ehnn, daBs sle die Schafe ntcht
anerelfen und mit :falsc:her Lehre ver-
fuehren lDld Irrtum einfuehren.
Luther
479
Es ist keln Ding. das die Leute
mehr bel der Kirche behaelt denn
die gute Predlgt. - Apologie, Arl. 24
If the trumpet give an uncertain
sound who shan prepare himself to
the battle? - I Cor. 14. B
Published for the
Ev. Loth. Synod of Missouri. Ohio, and Other States
CONCORDIA PUBLISHING BOUSE, St. Louis, Mo.
Book Review ~ ~itetatut 479
Book Review - £tteratuf
The Old Testament. Its Making and Meaning. By H. Wheeler Robinson,
M. A., D. D. Cokesbury Press, Nashville, Tenn. 247 pages, 51hx8.
Price, $2.00.
The Lutheran pastor ought to be acquainted with the views of
modern liberal Old Testament criticism. This book will well serve that
purpose. It is written by the Principal of Regent's Park College, who is
also Reader in Biblical Criticism in the University of Oxford, and is one
of the volumes of The London Theological Library, published under the
editorship of Prof. Eric S. Waterhouse. The author says in the preface:
"By the 'making' I imply the analytical study of literary origins, and by
the 'meaning' those qualities of the book which this study reveals the
more clearly." With greatest positiveness opinions and views for which
there is not the least foundation in fact are set forth as the assured results
of scientific-historical research. On the value of the Pentateuch the fol-
lowing paragraph will interest our readers and will serve to illustrate
the position and style of the author: "It is not necessary to estimate
separately the five books of the Pentateuch, because as such none of
them had separate existence in the course of their making, apart from
their nucleus, Deuteronomy, which is noticed farther on. . .. The value
of the rest of the Pentateuch may be sufficiently suggested by glancing
at (a) the primeval mythology, (b) the partriarchal legends, (c) the
Exodus and its central figure, (d) the religion of Deuteronomy, (e) the
conception of the priestly history. Around these themes, the reader of
the English Bible may conveniently gather the fruits of his own read-
ing of it, which nothing can replace." (Page 45.)
"a) The early stories contained in Genesis 2-11 are strictly myths,
partly drawn from Babylonian mythology. They belong fundamentally
to that large class of stories which attempt to explain the origin of things,
so that in one sense they are the science as well as the history of a
people's childhood. . .. To us they" (the stories of Adam and Eve, Cain,
the tower of Babel, etc.) "may seem childish enough considered as
answers to these questions, for they were given by those who were but
children in relation to ourselves, as we shall doubtless seem to those who
come after us." (Page 46.)
''b) The stories of the patriarchs are to be classed as 'legends' rather
than myths. They have doubtless gathered round real persons, or there
have been real persons corresponding to those portrayed, though these
stories have been so much transformed in oral transmission that we
cannot treat them as history. They· reflect history; for such stories of
individual men often recounted tribal and clan movements and fortunes,
as they still do in the tales of the nomads." (Page 47.)
"c) The outstanding historical event of the history of Israel as dis-
closed in the Pentateuch is undoubtedly the Exodus. . .. Here we have
the first great example of the mere event transformed by the faith of
a prophet into a 'fact' for religion. We may only conjecture what 'natural'
480 Book Review- ~itetatUt
causes have lain behind Israel's deliverance from Egypt; the essential
thing is that Moses was there to interpret them." (Page 49.)
"d) The religious interest of the Pentateuch culminated in the Book
of Deuteronomy. Here, as we read it in the light of historical criticism,
the prophetic teaching of the previous century, that of Amos, Isaiah,
Micah, and especially Hosea, was gathered up and enshrined. Here we
:find the great declaration of the oneness of Yahweh (as opposed to the
many Baalim), ... the centralization of all worship in Jerusalem, ...
the doctrine of divine retribution. This last was of special importance for
the writing of history in Israel, as we shall see in the subsequent books."
This is what future pastors are taught about the origin and value
of the Pentateuch, and of the Old and the New Testament in general.
We dread to think of the results of such "criticism" which in fact is
destroying the foundations. Caveat ecclesia Lutherana! TH. LAETSCH
~1l1S ~ud) bet [£lc(tl'olitif (iJottelS. .~aj)ite! 40--55 bes !Bud)es ~efata. iYftt
1l'reunbe un» metiid)let bet mibe( ausge!egl bon 9Rao. ~el!mut~ fJtel),
~fanet in stlorj)at. ~a!wct meteinsbud)~anb!ung, @5tuttgatt. 1937.
29·1 @5eitcn ®to~ottab. ~n \)einen RM. 5.50.
stier S"~aujJttite! bicfcs !Budjcs mag ~uCtft fumb anmuten, unb aud) bie bies"
bc~UgJtd)en ~hlsfU~tun\1m finb bon bern ~edBmmHd)en berfd)ieben. Ilrbet getabe
Mefet Umftanb btungl sum @5tubium bell !Blld)es, bas wenigftmll in e i n em
~unftc un~weife!9uft ball ffiic!)tige bidet: es edennt bie 9Refjianttut bet !fieis"
fugungen in biefm Sl'ajJiteln an unb [e~tt Hat unb bcuHidj bic ftcUbctltctenbe
®enugtuung, wie wenn 3. m. fd)on oU ~ef. 40, 2 gefagt witb: ,,~s war bas &eridjt,
bas YUt bas mDrt beftimmt wat. stliefet einselne ~at ben @5d)Iag bicfcs ®etid)t!l
aUfgefungen im 9tumen bes mDnes fUt bie Welt; batum flnb bie anbetn fret. II
(@5. 14.) ~m gansen mud) ift bie wiittlid)e ftbcrfetung WCtibDU unb antegenb,
roenn aud) bet merfaffet ben :te!:t nitgenbs in bet UtfjJtad)e 3iliett. !Bei ~cf. 53 witb
immet toiebcr vetDnt, ball wit es ~iet 3U tun !)aven mit bern ~tIofet bcs menfd)"
iid)cu @efd)Ied)ts, unb bet merfaffet 3itied bUtd)ioeg @5teIIen bell lJ1euen :tefta"
ments, bie ~ataUe(en Bum uHieftameniiid)cn :tC!;t bieten unll Die ~tfUUung bet
Weisfagungen in ~~fu bDn lJ1a3arct~ finben. \)eibet roitb bie SDatfteUung bicIet"
ottll babutd) geftBtt ltnb 3um XeiI berbunteIt, ball bet metfaffet ~efaiag II bon
einem Unoefannten dwa urn bie 9Ritte bes fed)ften ~u!)t~unbetts bDt l,I;1)t1;tD bet"
filM fein Hillt. IJJltt bicfcu ~infd)tiintungen emjJYe~Ien toit bas !Bud) angelegenHid)
aUcn ~aftDtCU, bie jid) nDd) intenflb mit ~be\lefe bes IlrIten Xeftaments bcfd)uftigen,
aud) roenn fie bet lltfjJtad)e nid)t miid)tig jinb. ~. @'. Sl' t e t man n
From the Upper Room to the Empty Tomb. By William Evans, Ph. D.,
D. D. Wm. B. Eerdmans Publishing Co., Grand Rapids, Mich. 294
pages, 5lj2X8. Price, $2.00.
It is with a feeling of grateful appreciation that we draw the atten-
tion of our readers to this work of Dr. Evans, quite well known as a
writer and lecturer on Bible subjects both on this and other continents.
The author says in the foreword: "I have long had in mind the prepara-
tion of a book dealing with a theme that would be fitting for Lenten,
Passion week, and Easter season. This volume, . . . dealing as it does
with the events that were crowded into the last day of Jesus' earthly life,
Book Review-2iterntut 481
seems to satisfy that desire." What we have here may be called a har-
mony of the accounts of the four gospels touching the suffering and death
of the Savior. The resurrection account is dwelt on briefly in the last
chapter. But the book is far more than a harmony. Exegetical and
harmonistic difficulties play a minor role. The author is chiefly interested
in giving a Scriptural interpretation of the great events placed before us
in the Passion-story. He endeavors to let Scripture interpret itself, so
that the significance of the sacred account might be correctly under-
stood by us. Evidently he accepts the Bible as the inspired Word of God,
which must be normative for our faith and teaching. He sees what so
many writers on the suffering of the Savior do not see - its blessed
meaning for the salvation of the world. Speaking of the cry of Jesus
on the cross "My God, My God, why hast Thou forsaken Me?" he says:
"Here, then, we are face to face with the 'cup' which Jesus had scented
in the garden. Now He was drinking the 'cup' which the Father had
placed to His sacred lips. He was being 'made sin' for us, and God, 'who
is of too pure eyes to behold evil,' momentarily turned His face away
from His Son in order that He might not turn His face away forever
from the sinning sons of men. . .. 'Separation from God' - that was
'death' in the fullest sense of the word to Jesus; that was the death
which was the wages of sin; the debt which He paid; this was the
thing from which His holy soul shrank in the garden; here He is drink-
ing 'the cup.' And so it was Jesus who rescued human life from the
agony of desolation." (P. 239 f.) In speaking of "the place of the death
of Christ in the Christian religion," the writer emphatically states and
elaborates that Scripture itself calls it a ransom, a propitiation, a recon-
ciliation, and a substitution. "By substitution," says Dr. Evans, "is meant
that something happened to Christ, and because it happened to Christ,
it need not happen to us. Christ died for our sins; we therefore need
not die for them if we accept His sacrifice." (P. 258.)
There are a few doctrinal strictures which we have to express with
respect to this excellent book. In its teaching on the Sacraments its
theology is that of the Reformed churches. It therefore denies the real
presence of Christ's body and blood in the Lord's Supper. The author
shows himself not well informed when he writes: "Some parts of the
Lutheran and Episcopal Church hold to what is termed the doctrine of
consubstantiation, by which is meant that, while there is real bread and
wine, there is also 'in, with, and under' the bread and wine the real
body and blood of the Lord, so that there is a real sense (not like the
Roman Catholic view, however) in which the participant not only has
communion with the bread and wine, but the body and blood, the real
presence of the Lord." (P.58.) While the author here correctly describes
the Lutheran doctrine, he errs in labeling it as consubstantiation, an error
which, it seems, simply will not die. That the author, in speaking of
the attitude of Judas, does not teach Calvinism is clear from this sen-
tence: "There is no rigid, inflexible law under which God has put man
which compels him to do that which is wrong. Man acts as he does, not
because he is compelled to, but because he wills to. A man's actions, be
they good or bad, are of his own doing; and in the last analysis every
man will admit this to be true: Judas did - he said: 'I have betrayed
482 Book Review- l.li.tcrntnr
innocent blood.''' It seems, however, that in steering away from Cal-
vinistic determinism, the author falls into Pelagianism, as is likewise in-
dicated in the above quotation. Barring these matters, the book re-
ceives our hearty commendation. W. ARNDT
Our Lot·d. An Affirmation of the Deity of Christ. By Wm. Childs Robin-
son, A. M., Th. D., D. D. Wm. B. Eerdmans Publishing Company.
1937. 239 pages, 5lJ4X7%. Price, $2.00.
The author, who is professor of historical theology in Columbia Theo-
logical Seminary, Decatur, Ga., is clearly a Fundamentalist, and this
monograph is a defense of the deity of Christ, as the subtitle indicates,
and an able one. The very chapter headings are suggestive and in-
formative: The Quest of the Historical Jesus; Back to Christ; The
Greater Confession; The Gospel of the Forty Days; Kyrios Christos;
The Worship of Jesus; A Solitary Throne; The Triune God. The
author's stand on the deity of Jesus is unequivocal, Biblical, and the
study of his book will prove of value to every pastor. A few state-
ments are not altogether adequate, as when a reference to Warfield's idea
that "the doctrine of the Trinity was revealed between the two testa-
ments" is introduced with the added sentence: "It is preadumbrated in
the Old Testament and presupposed in the New Testament." (P.108.)
The most stimulating chapter in the reviewer's estimate is chapter V.
P. E. KRETZMANN
Christianity versus Religion. By Shade Simmonds. Fleming H. Revell
Co., New York. 265 pages, 51fz X 8¥.l. Price, $2.00.
The very title of this book suggests the author's confused, phantastic
mode of thinking in matters pertaining to religion. Christianity, he holds,
is not a religion, for religion is made up of creeds, and Christianity is
essentially not anything to be believed, but something to be done. It is
a "life," a "power in man," the "God-life," or the "love-life." The essence
of the Bible may be summed up in two brief sentences: "There is one
God" and: "God is Love." The Reformation gave us only a religion, not
Christianity. Yet it gave us the open Bible, and the Bible gives Chris-
tianity. The Reformation gave us Protestantism, and Protestantism is as
bad as Catholicism. Christ is coming again to exert His power; nay, He
is in the world right now, working Christianity; and Christianity will
make for the blessing of humanity. These are a few of the "lessons"
which the author in his obscure way develops in the forty-three rambling
chapters of his unprofitable book. The writer everywhere uses the cus-
tomary terminology of Christian theology, but in a different meaning;
for what Christianity is, what it is for, and the primary blessing which
it bestows are all things alike unknown to him. Of the six days of
creation he says that they are "God's days," not connected in any way
with our human measurement of time. This way of treating the Bible
is a fair sample of how it is manhandled in the entire book. "God did
not make wild or carnivorous animals," it claims. "Every living person
has three phases of life - spiritual, animal, and human (carnal). Ani-
mals are not persons. But it is impossible to feel that the life of some
dogs can be extinguished, because there are instances where some rare
Book Review - ~itetatUT 483
dogs seem to have real love, and love, real love, is of God." We quote
these bizarre statements to show the reader what he may expect when
ordering books like the one against which we here must warn our
readers. J. THEODORE MUELLER
Germany's New Religion. The German Faith Movement. By Wilhelm
Hauer, Karl Heim, Karl Adam. Translated by T. S. K. Scott-Craig
and R. E. Davies. The Abingdon Press. 1937. 168 pages, 5x71J2.
Price, $1.50.
What is the new religion which the German Faith Movement
(Deutsche Glaubensbewegung) is spreading in Germany? Who or what
is its God? Its prophet, Prof. W. Hauer, of Tuebingen, tells us all about
it in three essays: "Origin of the German Faith Movement," "An Alien
or a German Faith" (a lecture delivered to an audience of ten thousand
in the Berlin Sport Palace in April, 1935), and "The Semitic Character of
Christianity." It is a form of neopaganism. Neopaganism-"we have no
intention of awakening the old gods" (Thor, Wotan, and the rest of the
Nordic pantheon) "to life; we know perfectly well that they will never
emerge from their twilight and that each age must mold its own religious
forms" (p. 34) . Yes, neopaganism - for the old pagans believed in gods
who were superior to them, but the new pagans, in line with the philos-
ophy of immanentialism and pantheism, believe in themselves as divine.
It is, says Heim (p. 87), "the religion of faith in the divine element in
man's inner nature"; its God, says Adam (p.129), "is in the end only
a metaphysical representation of man's own infinite soul." And so says
Hauer: "The religious life of the believer has its source in the eternal
deeps of his own personality" (p. 47). "The office of the leader is to
help man to come to himself, to reach that inner core of his being in
which the eternal reveals itself" (p. 48) . "We meet the eternal powers
in the deeps of our own soul .... We believe in God's immanence in the
world" (p. 53). "We need no other guide than the religious creativity of
the German spirit; ... we need no other way to the ultimate deeps of
existence, that is, to God" (p. 82). Who or what is the God of the Ger-
man neopagans? The ultimate deeps of existence, the eternal deeps of
the German's own personality. So the statement on page 41 "We have
received from God a message to preach" means: We have received our
message from the eternal deeps of the Germanic spirit. And the state-
ment on page 62 "The God of the German Faith receives the sinner into
a redemptive and creative fellowship if he bravely faces his own guilt"
means, if you can get the meaning: The ultimate deeps of existence re-
ceive the sinner into a redemptive fellowship. - In passing we should
like to say that Professor Hauer's demand that "if the Christian com-
munions have anything special to teach, let them do it in the institutions
which they support and control" is reasonable. But his further demand
"We want our universities to be German, we demand national schools,"
in which "our children are nourished by the German genius" (p. 66 f.)
is to the same degree unreasonable.
In the essay "Responsibility and Destiny: the difference between
Hauer's view and the message of the Bible and the reformers" Prof. Karl
Heim of Tuebingen shows that the ethics of Hauer's pagan religion is
484: Book Review - .\litetatut
destructive of morality. Hauer teaches: "Guilt is man's destiny. There-
fore it is sent by God. . .. We should always speak of guilt as a destiny
or fate." And this view, Heirn points out, "weakens the monogamous
resolutions of the husband who is tempted to be unfaithful to his wife.
It quiets the conscience of the tyrant who in cold blood steps over the
dead bodies of his enemies to secure the throne. It gives the adulterer
the courage to obey his passion. For he is entitled by it to say, 'without
guilt a man does not come into being; that is how God made the world' "
(p. 94 f.).
The article by Karl Adam, professor of dogmatic theology in the
Catholic faculty in Tuebingen, "Jesus Christ and the Spirit of the Age,"
possesses considerable apologetical value. Referring to Hauer's attack on
the truth of the Christian religion and generalizing, Adam says: "Wher-
ever the adamantine 'No' of unbelief and skepticism is hurled against the
affirmations of faith, it springs not from a crystal-clear insight into
irreproachably attested facts, but from the depths of personality which
are beyond our control, from those ultimate attitudes and decisions of
the spirit which lie beyond all scientific knowledge. Unbelief has its
mysteries no less than faith" (p.125). Again: "If God is truly a living
God, He can never be a mere object of human questioning or amenable
to exploitation by human curiosity. . .. Was it not to be expected that
He would give a supernatural revelation . . . which would in its con-
tent surpass all human thought, all racial wisdom? . .. So this revelation
must be supraracial, supranational" (pp. 128-137). - On the positive side
Adam's efforts are wasted. The religion which he defends against Hauer's
neopaganism is at bottom a pagan religion, too. The Christ of the Cath-
olic religion, "is not only the tender Savior of our souls, but also and
above all the Messiah of the wrath of God" (p.140). "According to the
Catholic doctrine of justification justifying grace works through man's
moral will and conduct." "It recognizes the free moral action of man
as a constituent and organic moral factor in the process of justification"
(p.156 f.). "The kernel of human nature remained untouched by original
sin" (p. 162). "What is meant by redemption through Christ? To believe
in Christ, the Redeemer, means, properly speaking and in the last resort,
to enter inwardly and personally into the redeeming heroism of Christ,
to set it up as the guiding and decisive force in the center of our will-
to-live and of our personal existence; it means so to merge our little life
in the greatness of the Redeemer's life that they become one life" (p.166).
TH. ENGELDER
Christianity in America. By E. G. Homrighausen, Th. D., D. D. The
Abingdon Press. 227 pages, 51f2X8. Price, $2.00.
The author of this book is pastor of a church in Indianapolis, Evan-
gelical and Reformed, and lecturer on church history in the College of
Religion, Butler University. The title Christianity in America is invit-
ing; so are some of the chapter heads, as "Sound Theological Thought,"
"Christian Preaching," "Who Is Jesus Christ?" and "The Christian Mes-
sage." Reading the book, however, a Christian is utterly disappointed,
disgusted, and made to feel sad at heart; for the book, after all, fails to
present the Christian message of the Bible. It speaks a language which
Book Review - 13itttatur 485
for the ordinary reader is rather misleading and confusing; the author
makes statements which, taken by themselves, sound very orthodox, but
which in their context deny the very fundamental truths of Christianity.
In his introduction the author says that he is neither a Fundamentalist
nor a Modernist. Whatever he may be, he is not a proclaimer of the
Bible doctrine of the vicarious atonement, without which there can be
no Christian message and no salvation for sinners. The tenor of the
book can be learned from the following quotation: "In some quarters of
Protestantism a rigid dogmatism later developed the theory of a plenary
inspiration of the Bible, which made of it an almost magical creation,
accurate in all its details, whether historical, scientific, or social. In
a former day such a theory held charm for people who longed for some
external security and authority. In truth, these people made the Bible
a material Pope. They made it a rigid book of divine laws and proof-
texts instead of a living book of God's life and love.
"Few intelligent Protestants can still hold to the idea that the Bible
is an infallible book; that it contains no linguistic errors, no historical
discrepancies, not antiquated scientific assumptions, not even bad ethical
standards. Historical investigation and literary criticism have taken the
magic out of the Bible and have made it a composite human book, writ-
ten by many hands in different ages." (P.121.) J. H. C. FRITZ
iSun ben .fi>ntnfumlien liiB 5U ben Sridjen bet Srit. iler lilleg ber .!'tirdJe burdJ
.tud ;;sagrtaufenbe. 91adJge3etdJnet bon D. Dr. S'Jan~ q:\reu\3, Uniberjitag~
vrofeff or in Cftlangen. martin~13utgednerlag, (gdangen. 341 unb vn
6eUen 6% X 9%, in \ldntuanb mit SDecfeh unb lIUicfentUel gebunben.
q:\rei~: M. 6.50.
SDiefes mit fUr ben ,,13utgeraner" 3u\lefanhte lilled befvredJe idJ lieber an
Diefer 6teUej benn obloogl es fUr gebilbete 13efer Ubergauvt gefdJtieben ift, fo
tuirb ell bodJ gana befonbers St:geologen interefjieren. mieUeidJt barf idJ mit dner
verfonlidJen lSemedung begillnen. ~m iungem 6tubenten, ber jidJ fegr fUr gir~
d)engefdJidJte interefjierte, gab mir mein mater 3tuei lilletfe in bie S'Janb, bie be~
tannte .!'tirdJengefdJidJte bon @uericfe unb bie tueniger befannte bon S'Jafe. Iffiit
beiben mannern loar er in f einen iUngeren ;;sagren in lSerUgrung gefommen .
.!'tat! bon .I~afe tuar aIS iunger ilo3ent an ber Ultiberjitat in \leiV3ig fein \legter
getuefen, ultb S'J. (g. ir. @uericfe, q:\rofeffor ber St:geologie in S'JaUe, tam iifter~ in
bas \liilierfdJe q:\fattgaus in (gidJenbet\l in 6adJfen 3Um lSefudJ, ba er gem mit
hem trefflidjen \liilier betfegr±e; unb tuenn er meinen mater, ber bamalS S'Jaus~
(egrer in bem \liiberfdJen .!'tltCtbeninftitut loar, bei ben gronen altlutgerifdJen irono~
bunben fiten unb Diefe ftubieren fag, bemedte er tuog!: ,,60 ift's redJt, .I~ett
.ITanbibat." @ueticfe loar Uber3eugter \lutgerancr, ber audJ fein ;;sntereffe fUr bie
fiidjfifcl)en ~h(stt1(tnberer, nadjbem fie ilcutfdjlanb berlaffen unD nadj ~merita ge~
Jogen tuaren, beloaf)rt !)at. lSeibe lilletfe ergan3ten jidJ. @ueticfes ~itdJen~
ge[dJidjte !)abe idJ bier gebraudj± unD fie ift audj nod) iett tuetiboU tuegen Des
entfcliieben !utgetifcl)en @3tanbvunftes unb ber reidjen OueUenbe!ege; abet aUer~
bingiJ tuar @uericfes 6tH mit feinen langen, ofters 3iemlidj bertuicfelten @3allen
niel)t fo angenegm 3U leren. .I~afe tuar etn ffiationalift, aber bie .!'titdJengcjdJidJte
tuar fein iradJ; er tuu\3tc gefdJicft unb intereffant 3U fdjreiben, tuar etn 6dJiiltgeift,
bet immet aue!) aUf Die ~ultft in igre: lSebcutung fUr bie ~itcl)engefdjidjte lSqug
nagm. ~n biefe beiben alten !!Berte Dadjte idj, ai§ idj Diefe neue ~ird)engefdjidJte
486 Book Review - mteratUt
bon bent fdJon oft in biefer ,settfdJtift unb fonft ermii~nten UniberfitiitSptofe!for
in ~rlanl1en D . .fdans ~teut 3ur .fdanb na~m unb las. ~dJ mUrbe iett biefes
®etf befonbers empfe~{en, namentlidJ foldJen, bie fdJon ein anbms .fdanbbudJ bet
~irct)en\JefdJidJte (Jelefen ~aben unb ben @ang bet @efdJidJte fennen. ~s bmini(Jt
gellliffetmaten bie beiben etmii~nten