(!Tnurnr~iu (UQtnlnguul flnut41y Continuing LEHRE UND VVEHRE MAGAZIN FUER Ev.-LUTH. HOMILETIK THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY Vol. X August, 1939 No.8 CONTENTS Page The Mode of Baptism. Walter A. Baepler _______________________________ ____________ 561 Holy Scripture or Christ? Th_ Engeldcr __ __ __ _ _____ ___________________________ 571 The False Arguments for the Modern Theory of Open Questions Walther-Guebert_____________________________________ __ ____ 587 Kleine Prophetenstudien. L_ Fuerbringer ________ ________________________ 595 Festival Address at Academic Service. Theo. Buenger _______ _____ 605 Predigtentwuerfe fuer die Evangelien der Thomasius- Perikopenreihe __________________________________________________________ 614 Miscellanea _______________________________________________________ 622 Theological Observer. - Kirchlich -Zeitgeschichtliches ________ 625 Book Review. - Literatur ________________________________________________ 634 lCIn Predlger mUll! ntcht aDem wei- dell, also dus er die Schafe unter- weise. wle de rechte Cbrlsten IOllen Ieln. IIOndem auch daneben den Woel- ten weh"", dull de die Schafe n1cht ~lten und mit fal8cher Lehre ver- tuebren und Irrtum elntuebren. LutheT. Ell tat teln Dlng. daI cUe Leute mehr be! der Klrche behae1t denn die gute PrecU&t. - Apologte. An. 14. If the trumpet £lve an uneertaln sound who IIhall prepare hlmHU to the baWe? -1 eM. 14. t. Published for the BY. Luth. S)'DOd of Missouri, Ohio, and Other States CONCORDIA PlJBUSBING BOUSE, St. Louis, Mo. ARCH IV 634 Book Review- mtctatut Book Review - £ittttttur All books reviewed in this periodical may be procured from or tbrough Con- cordia Publishing House, 3558 S. Jefferson Ave., St. Louis, Mo. '!lnB ~ud) bet ~iiijrung. .Ra\J. 36-50 bes etften lBud)es Iffiofe. irlit irteunbe unb meriic!)tet bet lBUle! ausge!egt bou Mag. ~elmut irtet). 1939. t;i:alroet meteius!llld)f)aublung, 5tuttgart. 232 5cHen 5%X8%. ~teis: RM.4.00. lBegeic!)ucnb flit ben ;;suf)alt biefes lBud)es, bas aUf bas "lBud) bet ~nfiinge" besfe!oeu metfaffets folgt, ift fd)on bie lillibmung "irlit irteunbe uub metiid)tet ber lBine! ausgeIcgt". lBeaeic!)nenb ift aud) bie lBetmetfung in bet (,);infiiijtung gum lBucf), bali ber "lillibetftanb bes einft ljif!otiic!)dtitifd) eingeftellten metfaffets an bet Iffiad)t bet 5d)tift aetbtoc!)elt if!". 3)Ct ®tunbgebante bes metfafiets, in (,);6egefe unb ~usfliijtung, et\1iot fic!) aus feinet eigenen 3)atlegung: "t;i:ljarafte~ tiftifd) flit ,3)as lBud) bet \:ylif)tung' ift, bali barin - beutlid)et bielleid)t alS in einem anbern steil bet lBine! - bie ~aublung in iijten lJiftotifcljen mnien butd)~ fic!)tig roitb flir eloige l.liuien bet ffi.eid)sgotte§~olitU, bali iu ben 6d)idfalen bet 1)anbeluben uub leibenben ~etfouen utoilbfJaft bie lillege t;i:ijtif!i unb feiUCt ®e~ meinbe uub iijt .Ram\Jf ijetbottteten." (5.10.) (,);5 will uns fdJeinen, bali in oe~ gug aUf ben (etten ~unU bie ~nroenbung bes merfafieril mandJmal allegotifie~ renb ift; abet es ift ttotbem fIat, bali bas lBuclj bUtc!)loeg bon bem 5tanb~uuft rines bioe!gliiubigen ®eleijtten aus gefcljriebcn ift, unb ,war cines ®eleljtten, bet aUf ®tunb bes Urtc6tes feinc (,I;1,;cgefe bietet. ;;seher Illbfd)nitt witb mit cinet rootHid)en nbetfetung etoffuet, au hie fid) eine fut3e (,);tfliiruug aufd)He13t. 3)te "tljeologiiclje lBefinnuug ll Metet hie !l(uroenbung bes merfaffers, unb ijiet {onuen wir iljm ofter nid)t folgen. ~efonbets wid)tig ift hie !l(bljanblung tibet schiloh in ®en.49, bas bet metfaffet mit "bet ffiu~ebolle" libetfett. (5;r uimmt babd boll unb gll1t. bie meffianifclje 3)wtuug ber 6tene an. ;;seber ~aftot, ber fiel) liber~ ijau\Jt nod) mit (,);6egefe oefd)iiftigt, unb oefonbets ieber, bet nod) auf ®runb bell Utte6tes intenfibe 6tubien tteibt, witb iu biefem lBud)e cine irlille roetlbollen lffiatetiaIS finben. ~. (,); . .R ret man n :!)o§ erfte SalltucmHiuil). ~\on ~ans Illsmufjen. t;i:ijt.:.RaifCt~met(a\l, Iffilinc!) en. 174 5ellen 6X9. ~teis: RM.3.70 . .Rartoniett. !l(smuffens Illuslegung bes erften 5amuelisoud)s fauu unfern ~aftoten roatm em\Jfoljlen roerben, wenu roit aud) nid)t allen Illusfii~tungen bes merfalfets oei~ ftimmen. nbet hie s)J1etljobe lcinet Illusleguug Ic!)teibt ber merfafier in leiuent mortoott bie folgenbcn oeljeqigensluetlen lillotte: ,,(!;s ift ciuc in bet t;i:~tifteu~ lJeit feit afters gelibte (,);tfenntniS, hie meincs lillifiens nie 10 Hat roie in bet ffiefotmatiousgeit ausgel\Jtoc!)en worben ift, baji bie ~em\le 6d)tift felbft bet lilleg aU iljt ilt; benn fie legt fid) feIbft aus. ~id)t bie motberftiiubniffe, bie wit bon i~t IJaoen fonnen, finb entfcljeibenb, fonhcrn bail ift entfcl)eibenb, eli IOit l)erei! fiub, aUf bie ~emge 6c!)tift lU ljoren unb fie 3U fragcn, was fie uns 3U cqiil)lcn ijat unb todd)es {lie! fie rooljl bamit berfo!gt. 3)cnn barlibet fann ia nut fie fefbft autijenttfc~ ~usfunft etteHen. Illus biefem ®tunhe Hegt fo bid batan, bali ber !!BotHaut ber 6d)tift in fcinem einfiiltigen metftanbe genommen lohi>. 3)ie niicl)1ten ®enetationen in bet .Rird)e wetben babon reb en ober bawn fteroen, ob ~tebiger obet ~orer bes lillotles ba fiub, bie fid) 3uuiic!)ft einfac!) ba~ mit 3uftieben geben, aUf hie 5d)tift au ljoren." (5.7.) Book Review - mtetatut 635 \leibet befolgt bet metfaffet nid)t immet feinen ®runbfat, fo l1.1enn et 5. 84 !lon eiuet l1.1itUid)en WUlgHd)feit bell ffaUell bei ~~fu metfud)ung tebet. saud} ift 1 5am. 14, 36 nid)t bon einet ~inmifd)ung bell ~tieftetll bie lJl:ebe. (5. 91.) sallmuffen ~at aud) fein !Red)t, bie lilleillfagung 5amuelll, feinet 5d)iHet unb 5auTil mit !Rafetei au ibenttfiaimn. (5. 127.) ~t tebet bon einet \lnad}t, "bie nad) bem lillotUaute bell ::te!;tell ienet anberu \lnad)t na~e betl1.1anbt fein mut, bie 5aul iel1.1eifll aUt !Raferei btingt. (18, 10.) :flall \lnedl1.1iitbige ift, bat fie ~iet alll bie \lnad)t etfd)eint, l1.1eld)e bon 5amuel unb feinen ®enoffen !Befit et~ gtiffen ~at: 5amuel l1.1eiSfagt (taft) an bet 5llite einet ~toll~etenfd)at, bie ebenfo l1.1ie et im ,8uftanbe bet lilleillfagung (bet !Rafetei) fid) befinbet". ,8u biefet saulllegung gilit bet lillorUaut bem metfaffet butd)aull fein !Red)t, elienfol1.1enig l1.1ie ®efeniull~!Bu~l in feinem lillilrtetbud) ball !Red)t ~at, alll al1.1eite !Bebeutung bell ~itllae1 bon N.l~, "tafen", auf3ufii~ten. sals einaige !Be1egfteUe fii~rt ®efeniull 1 5am. 18, 10 an unb betgleid)t ~et. 29, 26; abet l1.1ebet bie ::tatfad)e, baji 5aul l1.1eillfagte, 1 5am. 18, 10, nod} bat ~toll~eten unb mmiidte aUf gleid)e 5tufe ge~ fteU! l1.1etben, ~et. 29, 26, liel1.1eijit, bat 11.1 e i II fag e n iemalS tafen ~ettt. :flaji bet gottlofe 5aul l1.1eillfagte, fomm! bon bemfe1ben ®ott, bet butd) ben gottlofen .R'aill~all lltoll~e3eite, unb in ~et. 29, 26 ift ell ein ffeinb bell bon ®ott gefanbten ~toll~eten ~eremiall, bet ~toll~eten unb merriidte 5ufammenfteUt. 5inb etl1.1a red)tfd)affene d)tiftlid)e ~tebiget unfem ,Beit mmiicrte, merbummenbe, liloji l1.1eil fie bon ben ffeinben (,l;~tifti fo betitelt l1.1erben? Unll l1.1unbert biefe ~bentifiaie~ rung sallmuffenll um fo me~t, alll et gleid) im nad)ften 5at fd)teilit: "lillall ~ier eigentlid) gefd)ie~t, l1.1itb nid)t na~et gefagt. :fler \lefer unf eret ::tage a~nt ell nid)t einmal." sarfo bet lillorUaut bell ::te!;tell beted)tigt nid)t au biefet ~benti~ fi5ierung. :flod) ~anen unll bie \lnanger bell !Bud)ell nid)t ab, ell alll l1.1itf1id) am:egenbell unb in ben teid)en ~n~a1t biefell nid)t aUauoft be~anbelten !Bud)ell bet ~eUigen 5d)tift einfii~renbell liller! unfem \lefetn 5U emllfe~len. ::t~. \l a tf d} Commentary on St. Paul's Epistle to the Galatians by Martin Luther. A new abridged translation by Theodore Graebner, D. D., Professor of Philosophy and New Testament Interpretation, Concordia Semi- nary, St. Louis, Mo. Zondervan Publishing House, Grand Rapids, Mich. 282 pages, 5lJ2X8. Price, $1.95. What evangelical Christian will not rejoice when he hears that Luther's Commentary on Galatians is now available in a modern, very readable version? Since articles dealing with this classic of Luther have not long ago appeared in the CONCORDIA THEOLOGICAL MONTHLY, it is not necessary for us to dwell on the historical circumstances and the in- fluence of this great work. From the preface we ought to take over nevertheless these introductory remarks: This epistle was his favorite among all the Biblical books. In his 'Table Talks' the saying is recorded: 'The Epistle to the Galatians is my epistle. To it I am, as it were, in wedlock. It is my Katherine.' Much later, when a friend of his was preparing an edition of all his Latin works, he remarked to his home circle: 'If I had my way about it, they would republish only those of my books which have doctrine, my Galatians, for instance.' The lectures which are preserved in the work herewith submitted to the American public were delivered in 1531. They were taken down by John Roerer, 636 Book Review - S3iteratur who held something of a deanship at Wittenberg University and who was one of Luther's aids in the translation of the Bible. Roerer took down Luther's lectures, and this manscript has been preserved to the present day, in a copy which contains also additions by Veit Dietrich and by Cruciger, friends of Roerer's, who with him attended Luther's lectures. In other words, these three men took down the lectures which Luther addressed to his students in the course of Galatians, and Roerer prepared the manuscript for the printer. A German translation by Justus Menius appeared in the Wittenberg edition of Luther's writings, pub- lished in 1539." Scholars are agreed that among the epistles of St. Paul Galatians holds a very prominent place. In saying this, we, of course, do not wish to imply that this book is inspired in a higher degree than the other epistles of the apostle; we merely wish to say that on account of the topic treated in it and its elaboration the letter is peculiarly important. St. Paul here defends, in words burning with indignation against false teachers and at the same time aglow with the deepest love for his spiritual children that have been misled, the doctrine of justification by grace through faith, the very doctrine through the triumphant preach- ing and defense of which Luther inaugurated the reformation of the Church. Luther's comments on this work, coming as they do from a heart which had passed through the severest struggles and had found peace in the message of St. Paul, are the best human means we have of taking the student into the very depths of the apostle's thought and ex- plaining his message to him. Luther is not easy to translate. His speech is so individualistic that one often despairs of being able to give an adequate rendering. A mis- take which is frequently made is too close adherence to the letter of the original, with the result that the version is awkward, clumsy, un- idiomatic in its English, and difficult to understand. Whoever translates Luther should make up his mind not to be slavishly literal and thus spoil the book for the reader by a poor English style. The version be- fore us makes good reading, we are happy to say. The sentences are short, the English is fluent, and one has no difficulty in apprehending the meaning. One more word of explanation is necessary. The translation before us does not give us Luther's entire commentary, which in the Weidman edition fills 733 octavo pages. The translator had to make a selection. He omitted sentences which contained mere repetitions or not absolutely necessary amplifications, thus greatly reducing the size of the work and adding to its usefulness for the ordinary reader. The preface states that Dr. Graebner had the very material assistance of Pastor Mahler of Geneva, N. Y., in the preparation of this volume. W. ARNDT Karl Barth's Idea of Revelation. By P. H. Monsma, Th. B., Ph. D. Somerset Press, Inc., Somerville, N. J. 218 pages, 6lhx9¥4. In view of the fact that many ministers are now becoming interested in the study of Barthianism, we suggest to them (especially to beginners) this fine presentation of the fundamental Barthian concept, viz., that of revelation. The Barthian idea of revelation is his premise; everything Book Review - S3itetatur 637 else is only corollary. There are in the main three reasons why we prefer Monsma's excellent monograph to other works on Barth. In the first place, it confines itself to one topic but treats that basic and expansive topic thoroughly. In the second place, Dr. Monsma per- sonally attended Barth's Dogmatische Sozietaet during the winter semester of 1933-1934; besides, he was enabled to study Dr. Istvan Joeroek's (Hungarian) biographical sketch of his teacher, containing material largely obtained at first' hand from Barth himself, and so he came into close contact with the famous dialectician. For Dr. Barth the author shows a strong feeling of personal affection and esteem; his dialectic theology, however, he severely condemns as at variance with historic Calvinism. Dr. Monsma himself studied at Calvin College (Grand Rapids), Michigan University (philosophy), Calvin Seminary (theology), Princeton Seminary (theology), Bonn University (theology), and Colum- bia University, where he obtained his Ph. D. in philosophy and Religions- geschichte. His work is divided into three parts, the first showing the "origin and development of Barth's theology (100 pages)," the second, "Barth's idea of revelation (64 pages) ," and the third, a "resume and critique" (28 pages), while the remainder of the book is devoted to the extensive "References" and "Bibliography." In the third place, Dr, Monsma really tries to make Barth intelligible to the average readers, employing simple, lucid language and proceeding in short, easy stages to the climax of his monograph. As a help for beginners it surpasses anything which so far has been written on Barth in our country. Barth's Werdegang via his own father, theologian Fritz Barth (Die Hauptp1'obleme des Lebens Jesu, surrendering vital parts of the Christian faith), Schlatter, Ritschl, Harnack, Herrmann, Kant, Troeltsch, Schweitzer, Blumhardt, Kutter, Thurneysen, Kierkegaard, Calvin, Luther, supplied Barth with a number of theological ideas that were hurled at his puzzled theological reading public in his Roemerbrief and other works. Barth attracted Conservatives by his pious phrases, borrowed from Luther and Calvin, charmed the Liberals by his frequent departure from historic Christian theology, and mystified all by his dialectical modus demon- strandi. From beginning to end (and today he has lost much of his popularity in continental Europe) he was a Religionsphilosoph rather than a theologian, and more and more this modern theologian is com- pelled by the logic of his system to go over to the Modernists. Dr. Monsma shows very clearly that Barth's idea of revelation is "threatened with collapse," indeed, that it fails at every point of application to the Christian doctrine. J. THEODORE MUELLER The God whom We Ignore. By John Kennedy. The Macmillan Com- pany, New York. 260 pages, 51fs x 71fs. Price, $2.00. This is another book among the thousands published in our day which by the use of pious phraseology makes it appear that it is preaching a religion that is Christian, while in reality it is not. Evi- dently the old-time creeds, founded upon the Bible as upon the un- erring Word of God, are not the creeds of the writer of this book. We take this from his own words. He says: 638 Book Review - ~iteratur "This old-time 'science,' or cosmogony, can be traced all through the Bible, is latent in our Psalms, and indeed many of our hymns, and is the basis on which were framed the old-time creeds. What are we to do about it? We must simply regard it as the setting into which revelation had to fit, but not as revelation itself. We do not throwaway a rich jewel as worthless because its setting is old-fashioned. We may either use it in its old setting or place it in a new setting. That depends very largely on our temperament. If we are so sophisticated that we cannot think historically, we may frame new creeds and write new hymns to express our conviction that God is revealed in Christ, and for some people that may be a real help. But we cannot rewrite the Bible or repudiate many of our old-time hymns without throwing away as worth- less some classical religions jewels." (Pages 102, 103.) In the chapter on "The Significance of Jesus" we expect to find, if anywhere in the book, a clear, clean-cut statement in reference to the deity of Christ and His real saviorhood in becoming the sinner's Sub- stitute. But this is what we found: "The quality of eternal life is made manifest in Jesus. That quality is made manifest in the redeeming acts of Jesus. We see His whole life as an act of redemption, in thought, word, and deed. We see in Him what seems to us to be an overplus of energy spending itself freely for the temporal and eternal good of men, but which is for God a manifesta- tion of His inexhaustible sufficiency. It is in that light we must regard the miracles of Jesus. The divine spirit is not straitened. God has not used Himself up in the creation and maintenance of the world. There is inexhaustible power in the living God, which seeks to pour itself out in beneficence to man. Jesus forces us to give up our notion of the universe as a closed system and to feel the power of the living God, who is above all things and in them and expressing His own nature as redeeming love in every channel open to His grace. In Jesus we see the redemptive activity of God. We behold the Father. We break through phenomena to the God behind the phenomena and find Him revealed not as Universal Indifference but as Redemptive Love. It is the life surrendered to the God so revealed and which is energized by the redemptive spirit that possessed the Man of Nazareth which is the Christian life and that is life indeed. The Christian life therefore is the life of union with God, the life of the surrendered will and mind and heart to the goodness and truth and beauty we find in Jesus." (Pages 93-95.) Christ's work according to Dr. Kennedy was an "overplus of energy spending itself freely for the temporal and eternal good of men but which is for God a manifestation of His inexhaustible sufficiency." According to the Scriptures "Christ hath redeemed us from the curse of the Law, being made a curse for us," Gal. 3: 13. As in the days of Christ, so today we have in the churches "blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch," Matt. 15: 14. Says the Savior: "In vain do they worship Me, teaching for doctrine the commandments of men," Matt. 15: 9. J. H. C. FRrrz Book Review - 53iteratur 639 2utfjetifdie .ltitdie 'Ileutfdifllnbi;l - IUDijin? mon Sj. ~irften, ilJaftor in Sjan< nober. metIag beg I5cljtiftenbming ((;\;. ~fCitner), ~hJicfau. 48 l5eiten 5112 X 9. ilJreis: Sl'artoniett, RM. 1.20. Wit ~aoen ~iet eine treifliel)e :Q)ntlegung ber I5cljtift(e~re bon bem Wefen unb bet saufgaoe bet S{,hel)e 1mb cine iel)arfe sabIDeifung ber falfcljen 53e~te bet romn' nifietenben 53ut~eranet, bie bas Wefen bet ~itclje aus bet unficljtoaren @emein' fcljaft bet @laubenben in bie fiel)tbare @emeinfcljaft bet 'Setennenben betlegen unb hJeiter~in bie Rirel)e niel)t an bet's lennen als sanftalt, iiuberen Otganigmus. Wenn nun "bas Iffiefen bet .ltirel)e auSi bet unficljtoaten @emeinfcljaft bet @lau, oenben in bie fiel)tbare @emeiniel)aft bet 'Sefennenben betIegt hJitb, fo etgibt fief) bataus bie \)tothJenbigldt, auef) bie Sjeuel)fct' unb I5cljeincljtiften, bie mali unb improbi, bie teH~aben an bet externa societas rituum, iU hJa~ren @liebern bet Sl'iref)e aU etl)eoen, ... hJenigftens, hJie ~~. Sjarnacf ficlj ausbtiicft, oU ,paffiben @liebetn'''. sman fUcljt "eine unmiigHclje l5ituation in bet Sl'itef)e, niimliclj bie :Q)ulbung oifen6aren Unglaubens unb oifenoatet @ottlofigleit, bogmatifcl) unb morafifef) bot fiel) feloft aU tecljtfertigen". Unb hJas bie :Q)efinition ber Sl'itclje ag "sanftalt" oettiift (mUmar: ,,:Q) i e ~ i r clj e ift n i ef) t e in e @ e f e (If ef) aft, niel)t rin Sjaufe gfCiubiger smenfcljen ... , fonbern b i e Sl' i t d) e i ft bon b 0 r n< 1) ere i n e i n f e 0 e n big e tOt g ani s m us, ein aus :;snftituten, 'Setufen, umtern unb 5tiinben gegliebetter OtganiSmus, unb shJat ift fie bas bon @ott"), fo berhJeel)feft man nid)t nut bie ~lufgabe bet Sl'itclje mit bem Weien bet Sl'itd)c, fonbern es ift aud) balJin gcfommCl1, bali man bie saufgabe bet Sl'itd)e falfef) auf, fab±' SDas 6ef)lagl1l0tt ift: nief)t i\'reititef)e, fonbern m 0 r t s 1 i t ef) e ! 9cun abet "foU es fief) bei bet moll5href)e mn cine SHtclje f)anbeln, bie n i d) t n u ran bas mort f i d) to e it bet, ionbent bie bas gan3e molt umfaffen hJiU unb bie es batum nief)t nut mit bem ein3efnen I)Jlenfel)en im moIl, fonbern 3ugleiclj auel) irgenbhJie mit bem moff alS @al13em 3U tun f)aben hJUl". mean fagt auf jettet 5eite, bail "bie ,ffirel)e fief) nicljt befcljtiintt unb befcljtiinten tann aUf b ie'S e 1 e f) tun 9 e i n 3 e In e r" (bag ift aifo bie 5ammlung bet @fiiubigen!), "fonbern bie ,'Ilutcljbtingung bes molfSleben§ mit ben 53ebensftiiften bes (;\;bangeliums' im sauge ~aoen mull. . .. Wenn bie Sl'itef)e nic!)t in einem :;scufeitS fern in ben lillolfen fcljhJeoen, ionbern i~ten 5it 1m \leben, iflre lillitl< lief)feit in bicfet @efcljicljte qaoen hJill, bann mull fie auef) in biefe WeLt unb if)te @efef)ief)te, in unfer hJie in jebes mon eingef)en unb alfo molfSfirclje hJerbcu". ul)nlief)e 5timmen ~iirt man ia auclj ~iet in sametita. Unb ba hJoUen hJit unll bon P. Sl'itften fagen laffcu, bab "cine folc!)e molfStird)e alS smaffentitef)e ficlj eo en nut ted)tfettigen fiitt, folange man bas Wefen bet Sl'irc!)e af§ congregatio sanctorum (@emcinbe bet SjeUigen) ausbriicflic!) betleugnet unb fie nut anfiel)t alS sanftalt filr ben @lauven unb fo fief)tvare unb unfic!)tbate Sl'iref)e auscinanbet< teibt". - (;\;g fei noef) barauf f)ingehJiefen, ball bie Unfic!)etf)cit unb methJottenf)eit in bet 53ef)te bon bet ~irel)e 3um gtotcu :tei! babon ~etrilf)rt, ball man bas 5cljriftj:ltin3ij:l f)at faf)ten laffen unb bafilr bie (;\;tfebniSt~eoiogie eingetaufc!)t f)at. mUmar: ,,'IlogmalH ift betjminc ~eH ber :tf)eologie, tveld)ee bie gBttlicljen ~at facljen bet ~tfilfung bes smenfef)engefc!)leef)±$ batfteUt, f 0 to i e b i e f e { 0 en bon b e r clj rift ( i el) e n Sl' i t ef) e e t f a f) ten u n b aUf g e f a b t hJ e t ben . . . . 'Ilie fubjeUibe QueUe ber :Q)ogmatif fann n i clj t san bet ell f e ina Is b i e (;\; r f a ~ tun g, bie .petfiinliclje 'SeteHigung an jenen giittncljen ~atfacljen • . . . SDie hJeiteren ~tfaf)tungen, bie noclj bot uns liegen, oe3ief)cu ficlj aUf ball 640 Book Review - 2iteratut fill e fen b erR i l' d) e unb aUf bie Ietten ~in\Je, bie ~sd)ato Iogie." ~ft es ein fillunbct, bat bie :t~eoroGen, bie batanf matten, bat bie lI~tfa~tnn\J" 2id)t in bie 2e~tc bon bet .I'l'itd)e fltingt, mitHetmeile nid)t millen, mie fie bran finb? ;t~. ~ n \J e I bet Psychiatry. By Jacob D. Mulder, S. B., M. D. 170 pages, 5Y2X8. Eerd- mans Publishing Co., Grand Rapids, Mich. Price, $1.50. Order from Concordia Publishing House, St. Louis, Mo. We are very glad that a book of this nature has been published. The author describes the twenty-two classes of mental disturbances accord- ing to the classification adopted by the American Psychiatric Association and listed in Dr. Fritz's Pastoral Theology on page 214. He also illus- trates the more common types of psychoses by "case histories," in which the patient's own words are used whenever possible. He adds, however, the warning: "Do not try to reach your own conclusions on the basis of information obtained in this treatise. In any case of what appears to be mental disturbance a qualified psychiatrist should always be consulted. The field of psychiatry is large, obscure, and full of difficult problems, even to the specialist." The author writes from the Christian viewpoint. While we do not agree with him in limiting "demonism as the New Testament speaks of," "to that age of special miracles," we rejoiced to read his frank endorsement of the Scriptural doctrine of total depravity. "The problem why the mental patient evidences in thought, speech, and actions, besides the abnormal which could be expected, so much that is morally wrong, is a dreadful reality daily brought to our attention. The intelligence in mental disturbance is sick and no longer a safe guide; but why should the outflow of thought so frequently tend toward evil? Pride, jealousy, irritability, stubbornness, indolence, cursing, assault, and even murder are frequently observed. The only explanation is God's conclusion in regard to man at the time of the Flood, 'For the imagination of man's heart is evil from his youth,' Gen. 8: 21; or, as a certain modern philosopher exclaimed, 'There is no crime so black but what its roots are found in every human heart.''' (P.156.) THEO. LAETSCH NOTICE TO OUR SUBSCRIBERS In order to render satisfactory service, we must have our current mailing-list correct. The expense of maintaining this list has been materially increased. Under present regulations we are subject to a "fine" on all parcels mailed to an incorrect address, inasmuch as we must pay 2 cents for every notification sent by the postmaster on a parcel or periodical which is undeliverable because no forwarding address is available or because there has been a change of address. This may seem insignificant. but in view of the fact that we have subscribers getting three or more of our periodicals and considering our large aggregate subscription list, it may readily be seen that it amounts to quite a sum during a year; for the postmaster will address a notification to each individual periodical. Our subscribers can help us by notifying us - one notification (postal card, costing only 1 cent) will take care of the addresses for several publications. We shall be very grateful for your cooperation. Kindly consult the address label on this paper to ascertain whether your subscription has expired or will soon expire. "Aug 39" on the label means that your subscription has expired. Please pay your agent or the Publisher promptly in order to avoid interruption of service. It takes about two weeks before the address label can show change of address or acknowledgment of remittance. When paying your subscription. please mention name of publication desired and exact name and address (both old and new, if change of address is requested). CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.