wqrnlugirul flnut41y

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1 Q1nurnr~itt wqrnlugirul flnut41y Continuing Lehre und Wehre (Vol. LXXVI) Magazin fuer Ev.-Luth. Homiletik (Vol. LIV) Theol. Quarterly ( ) -Theol. Monthly (Vol. X) Vo1. I October, 1930 No. 10 CONTENTS MUELLER, J. T.: Die Verneinung der Mitteilung der Eigen- Page schaften 'seitens der Papisten ARNDT, W.: Does the Bible Teach that Only Christians of the Apostolic Age Would Possess Miraculous PowersP 730 FUERBRINGER, L.: Paulus in Athen FAYE, C. W.: The Superman MEYER, A. W.: Schools of the Prophets in Old Testament Times WISMAR, O. W.: Sermon Study on Acts 16, Disposi tionen ueber die Eisenacher Evangelienreihe STREUFERT, F. C.: The Pastor at the Bedside of the Backslider Theological Observer. - Xirchlich-Zeitgeschichtliches Book Review. - Literatur Ein Prediger muss nicht allein weide", also dabs er die Schafe unterweise, wie ie rechte Christen sollen sein, sondern BUch daneben den Woelfen wehr..., dabs sie die Schafe nicht angreifen und mit falscher Lehre verfuehren und Irrtum ein fuehren. - latther. Es ist kein Ding, das die Leute mehr bei der Kirche behaelt denn die gute Predigt. - Apologie, Art. 24 If the trumpet give an uncertain sound, who shall prepare himself to the battle Y 1 Oor.1.j, 8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States :}. :I' CONCORDIA PUBLISHING HOUSE, St. Louis, Mo. I I ARCHIVES

2 778 Theological Observer. -.Rird)licl)~8eit(lefcl)icl)mcl)es. less. A sister who had hastened to her bedside insisted that she partake of Holy Oommunion inasmuch as she was still able to swallow. But what assurance could we have that she was conscious, that she was truly penitent, that she herself was desirous of Holy Oommunion ~ As usual, I presented the one thing needful. I prayed. But there was no response. I sat and pondered. Meanwhile the home was literally filled with friends, all Oatholic. A wonderful opportunity indeed to present Ohrist Orucified. But my first duty was to do for the patient what I could. I tarried for an hour, hoping to get some response. When finally I asked whether the patient might be able to move any part of her body, possibly a hand or a finger, her arms were placed above the covers. And, 10 and behold, when I asked her to lift a finger if she understood me, she lifted one finger. Will you lift your finger twice? She did. Did you hear me pray a little while ago? She answered in the affirmative by lifting the finger. When her sister now asked her whether she wished to partake of Holy Oommunion, she again answered in the manner indicated. In the presence of that strange assembly, under these most peculiar circumstances, the usual preparation was made. As the confession was spoken, she answered by raising a finger. And though her eyes, the open mouth and the lips were rigid, she was able to swallow a small portion of the wafer and a teaspoonful of wine. With a brief word to all, a blessing, and the Lord's Prayer I departed. One hour later she died. Chicago, Ill. F. O. STREUFERT. Theological Observer. - ~. ~ I.,2(mtriktt. ~irdjndj~geitgefdjtdjmdje~. I!(u~ uuferer udrwegifdjeu i5djwcfterfunl)be. ;ida~ engfifdje ()rgan mefbet, bab P. :;So <. :it fj 0 e n ben )8eruf angenommen fjat, feine gauae,8eit unb ~raft ber mebaftion ber f~nobafen,8eitfdjriften Lutheran Sentind (engfifdj) unb,,2utfjerff :itibenbe" (norhjegifdj) au hjibmen. ;ider \lsriifibent P. Sj. we. :itjernagef, ±ent ba~ Wnnafjmefdjreilien P. :itfjoen~ im Lutheran Sentinel mit unb fiig± fjinilu: "With rejoicing and gratefulness to God we hasten to acquaint all readers of our official organs with the above [bem Wnnafjmefdjreiben]. It means that all readers of our papers will get the full-time services and the benefits of a veteran commander's experiences gained through a long campaign against the powers of darkness. It means that a mind schooled in str'ife and suffering for truth's sake will speak to us every week [Sentinel unb,,:itibenbe" erfdjei~ nen alihjedjfefnb hjiidjentridj]. It means that a heart that knows no hope but the blessed hope in the crucified and resurrected Son of God and Mary, Jesus Christ, will bring into our homes, through the printed page, weekly admonitions to love, serve, and obey Him; for 'there is none other name under heaven given among men whereby we must be saved.' It means furthermore that our present editors, who for many years have served us

3 Theological Observer. - ~itd)nd)~3eitgefd)id)t!id)es. 779 faithfully and well, although their backs were, figuratively speaking, oftentimes well-nigh broken under the added burden, will now, in due time, be relieved. An unmistakable and sincere 'Thank you!' is due our retiring editors, Pastors J. A. Moldstad and G. A. Gullixson." llnfere laulien ;< 'fjriiber bon ber aur tmobalfonferena ge~orenben NorhJegifdjen ijnobe fte~en hja~r!idj in fdjhjerem.l'i'amtlf unb in ~artcr grrlieit. ie mutien gehjilfen ;~allier au ; i~rer anen ijnobalberliinbung au ;fdjciben, hjeu fie bie im,,9jtlgjor" eni~altene merleugnung ber sola gratia nidji mitmadjen fonnten. ;Durdj o±te ; nabe Jogen fie ba ; ~efi~alten an ber sola gratia ber mou ;berhjandtfdjaft bor. ie erfennen e ; mit medji al0 i~ren meruf. biefen fdjhjeren.l1amtlf fortaufeten, unb P. 5Djoen ift, hjie?j3rafe ; 5tjernagel liemedt, al ; mebafteur ber ft)nobalen 3eitfdjriften burdjau ; iiidjtig, biefen.l'i'anltlf fortauf eten, hjie ba ; audj bie frii~eren mebafteure, bie?j3aftoren ;;So gr. lmolbftab unb. gr. uiii;t;fon, getan ~alien. iilirigen ; ~alien unfere norhjegifdjen laulien ;< unb mefennini ;genolfen in i~rem.l'i'amtlf ben mor< teu, bat fie ba ; auf bie djrift gegriinbe±e 3eugni ; ber mater ber alten NorhJegifdjen ijnobe auf i~rer eite ~alien. grud) SentineL unb,,5tibenbe" ~alien au ; be ; feiigen D. Si'oren d)rifien liingere unb mraere lmitteilungen bargelioien, in benen audj!ieber be ; lminifterium ; unferer ijnobe iilier ben status controversiae im ireit um bie 2e~ren bon ber mefe~rung unb nabenhja~1 unb iilier bie Gfntfte~ung be ; treite ; genauen meridji finben fonnen. ;Der?j3rei ; ber 3eitfdjriften, SUfammen 'lieaogen, ift $1.50; einaeln lieaogen, ie $1. ~.?j3. En bcm lberidjt liliet Die biiuigc tilieteinftimmnng in l.le~te nub \l5tn~i~ ShJifdjen ben t)noben bon muffalo, 9J~io unb ;;sohja liemerften hjir, bat bie in bem meridjt lie~autlte±e boiiige iiliereinftimmung in ber lut~erif djen 2e~re unb?j3ra;t;i ; nod) im lffiiberftlrud) mit ben 5tatfadjen fte~e. lffiir benfen baliei a. m. an bie 5tatfad)e, bat bie ;;sotuafijnobe in laulien ;<,.l1irdjen< unb grr< veit ;gemeinfdjaft fte~t mit ber "mereinigien Gfb.<2u±~..l'i'irdje bon ~Xuftra< lien". Gfin lieb be ; lminifterium ; mefe ;.l'i'irdjenfortler ; (P. lffi. miebel) ~at aver bor e±iua ahjei ;;Sa~ren cine djrif± beroffenthdji unter bem 5tite!,,;Der 31uiefpart inner~alli ber Iut~erif djen.l'i'irdje gruftralien ;", mit bem Un±erti±eT "lffia ; ~inbert bie Gfinigung?" ;;sn biefer djrift hjirb geforber±, bat bie 2e~ren bom grntidjrif±, bom GITjHia ;mu ;, bon ber.l'i'irdje unb bom?j3rebig±am±, bon ben djopfung ;±agen al0 offene ~ragen ve~anbert hjerben. ;Die i'tliereinftimmung in biefen 2e~ren foil nidji aur Gfinigfeii in ber lui~e< rifdjen 2e~re ge~oren, jebenfaii ; nidji aur mebingung ber glaulien ;vriiber< lidjen.l1irdjengemeinfdjaf± gemadji hjerben. lmit mebauern hjirb bie iellung ber lmiffourier unb i~rer laulien ;genoffen in gruftralien fo djarafterifiert: "grnbere mogen fidj nodj avaumii~en ~alien iilier bie 2e~re bom ~cihgen grmi, bom grntidjrift. bom 5taufenbja~rigen meidj, bon ber erften gruferfte~ung - fiir lmiffouri unb bie Gfb.<2u±~. ijnobe in grufirahen finb biefe ~ragen aile eriebigt unb bie 2e~ren fertig unb basu nod) eutdje anbere, hjie bie, bat bie 5tage, in bencn oti bie lffien gef djaffen, bierunbahjanaigftunbige hjie bie unrern gehjefen fein muffen unb bie merlovung Gf~efdjlut fei." Gfnt< fdjieben avgehjiefen hjirb bon P. miebei, hja ; bel' miffourifdje,,2ut~eraner" bon 1866,. 2, fdjreive: "griie bie ~ragen bon.l'i'irdje, bom grmt, bon ber djiiiff elgehjalt, bom.l'i'irdjenregiment, bon ben letten ;Ding en unb bergleidjen finb ja in otte ; lffiort geloft unb fur aue 3eiten enbgiihig entfdjieben, unb in bem ~emgen 2idjt be ; aur meformation ;aeit hjieber auf ben?j3ian ge<

4 780 Theological Observer. - StlrdjHdj,,8eitgefdjidjtridjes. fommenen bangent fjaoen bie miiter ber ffieformation biefe 20fung in unb l ~ort oereig feoenbig erfannt. u ~n fei;!t SJerr P. ffiiebe! fjinau: "Unb roenn roie Die ~oroaf~nobe in ~merifa ober bie mereinigie b.<2utfj. Si)ircge bon ~uftraiien ~ragen roie bie JJoenerroiifjnten nocg,offen' fiibt, Die mub ficg fcgon gefaiten faffen, bon Wliffouri a! l un ion i ft i f cg georanbmarh au roerben." ~ebauert roirb aucg bie ~nfonfequena ber Wliffourif~nobe, bab fie ba l semper virgo unter bie offenen ~ragen einreifjen faffen rom, aoer ficg fjartniid'ig roeigere, l au tun in oeaug auf bie 2efjren bom?!rnticgrift. Gl:fjifia lmu l, Si)ircge, ~rebigtam± uftu. Unfere ~emerfung in ber borigen lrummer biefer Beit< fcgrifi, bab bie oericgtete boitfommene ftoereinftimmung atuifcgen ~uffafo, Dfjio unb ~otua nocg im ~iberfprucg mit ben 5ta±facgen ftefje, oerufjt auf ber?!rnnafjme, bab bie nicgt tumen l finb, ber ~orberung be l ~nterpreten ber mereinigten b.<2utfj. ~ircge bon?!ruftrafien nacg< aufommen, niimiicg bie 2efjren bom?!rnticgrift. bom Gl:fjifia lmu l, bon ber ~ircge, bom fjeuigen ~rebigtamt, bon liagen auf bie ~remfte au fei;!en. ~. ~. ~n wefdjem ~nrre ift bn l,,3ufnmmenwadjfen" von eii)no.llen unt:edjt??!ruf biefe ~rage anttuortet ba l,,@emeinbeofatt" ber ~i lconfinf~nobe:,,~a l mag baau beranfaffen, aufaugeoen unb ficg miteinanber au einem neuen ~orper "U beroinben? Bum groben 5teH roirb e l bie lrot fein, unb "tuar Die finanaieite lrot. ~ie lrot, tuefcger?!rrt fie aucg fein mag, fjat im 2eoen nocg immer biefe ~irfung fe!oft nhnmt bie lrot in bie SJanb, bamit roir burcg enger mit ifjm bereinigt tuerben. l fann feine ltueg l getabeit roerben, burcg bie lrot, fe!oft finanilieiter?!rrt, baau getrieoen tuerben, ineinanber biefe lrot trifft geroofjnficg fjart. ~a l ftetige msacgfen ber?!rnftaiten unb Wliffionen forbert fjofjere tjfu lgaoen; aoer geroofjnficg fjaiten bie innafjmen mit ben tjfu lgaoen ~ie ~ofge ift: ba l ~acgfen fcgiibficger infcgriinfung unb Wean fann e l berftefjen, burcg fofcge lrot getrieoen, ficg miteinanber berf cgmeiaen. tjfoer roenn ba l iioer bie inigfeit in 2efjre unb ~ra6i l fjintueg gef cgiefjt, fann bie lrot e l nicgt recgtfertigen, benn e l ift ein ltnrecgt." ~. ~. ~nlil Lutheran Home Missions Council. ftoer ben Btued' biefer fiiraficg gegriinbeten Drganifation fcgreibt in ber,,2utfje< rifcgen Si)ircgenaeitung", roie fofgt:,,~er Btued' biefer Drganifation foit fein: gegenfeitige rmunterung unb roauung im ~erf unb in ben Wletfjoben ber infjeimifcgen Wliffion; ba unb bie ~riifung bon Wliffion l< fe!bern; bie?!ruffteitung unb ~eftfei;!ung nacg benen bie Wliffion lfefber oefei;!t unb oearoeitet roerben mogen ofjne merboppefung bon?!rroeit lftiiften unb?!ru lgaoen unb ofjne bie ~ra6i l einer unfreunbficgen Sfonfurrena. ~a l ~onai! foit feine ~ienfte a! l lgericgt anoieten, tuenn eine st:ontroberfe unter ben oeteuigten ~orperfcgaften in oe"ug auf bie?!rroeit auf Wliffion lfefbern entftefjen foute. ~ie moitmacgten be l ~on< "i! l foiten nur oeratenb fein." be l Oouncil ging au l bon ber mereinigten 2utfjerifcgen ~ircge, refl? bon beren ~efjorbe fur amerifa< nifcge Wliffionen. ~ie erfte merfammfung "aur?!rnniifjerung auf ber ' infjeimifcgen Wliffion" fanb im Wliir" biefe l ~afjre l in Gl:fjicago ftatt. ine roeitere merfammfung rourbe am 2. ~ufi aogefjarten, bie befinitibe mor<

5 Theological Observer. - ~ttdjlidj~8e\tgefdjidjtftdjes. 781 fdjriige botfegte. 5Die erfte offiijieiie ~erfanunlung be Council roirb am 27. :;Sanuar 1931 aufammentreten. Wn bem Un±erneljmen finb foroei± oe~ tehig±: bie ~ereinigte 2utljerifclje Si'irclje, Die WuguftanaflJnobe, bie 91or~ roegifclj~2utljerifdje Si'irclje, bie ~ereinig±e 5Diinifclje lsilnobe, bie :;Soroafl)nobe unb bie Oljiofl)nobe mtt jolclj gemeinjame Wroeit auf ID1iffion faun nur oebeu±en, baf3 ficlj biefe ber~ fcljiebenen ISl)noben al 110IIfommen einig in 2eljre unb l13ra&i o etracljt en. :;srt bie niclj± ber ~aii, fo ift be Council ein Unioni mu ~ e&jjeriment, roie ficlj Diefe in ben [etten :;Saljren leiber geljiiuj't mag fcljlief3hclj nut ijroet in unferm 2anbe geoen, niim~ Hclj Union firclje unb bie ISlJnobarfonferena. :;So :it. lljc. Will the American Lutheran Conference Take In the United Lutheran Church? - Some of the prospective members of the American Lutheran Conference declare that to be impossible. Others are going to work towards that end. That appears from the report of the seventy-first annual convention, in June, of the Augustana Synod, published in the LutheTan Companion of June 21. The section dealing with the American Lutheran Conference reads: "Synod voted to become a member of the proposed American Lutheran Conference, which also would include the Norwegian Lutheran Church, the Joint Synod of Ohio, the Lutheran Free Church, the Iowa Synod, the United Danish Lutheran Church, and the Buffalo Synod. The Norwegian Lutheran Church and the Augustana Synod are the first of the seven bodies to ratify the constitution, which will become effective when three or more of the seven synods mentioned above have united. 'l'he Joint Synod of Ohio, the Iowa Synod, and the Buffalo Synod expect to consummate a pending merger in August, and it is practically assured that they will affiliate with the American Lutheran Conference at that time. "Dr. C. E. Bergendoff, of Chicago, and Rev. C. A. Rosander, of Crystal Falls, Mich., inquired why the United Lutheran Church in America is not included in the conference. They were told by Dr. L. H. Schuh, of Toledo, representing the Joint Synod of Ohio, that the failure of the U. L. C. to discipline its pastors who are Masons and to observe the Galesburg rule (Lutheran pulpits for Lutheran pastors only) makes a union with that body impossible for the Joint Synod of Ohio and the Iowa Synod. Dr. Schuh also stated that there is no hope at present of a closer relation with the conservative Missouri Synod. "The proposed American Lutheran Conference would have a communicant membership of almost a million and practically would reduce the number of Lutheran groups in the United States to three, the other two being the United Lutheran Church in America and the Missouri Synod, all of approximately the same size. "Formation of the conference does not mean that any synod will give up its present form of government and organization. The American Lutheran Conference would hold conventions every three years to agree upon doctrines and general practise and to eliminate competition among the synods subscribing to the constitution. "Union with the six synods mentioned above does not abolish hopes of cooperation with the United Lutheran Church, however. Synod instructed

6 782 TheO'lO'gical Observer. - ~irdjltclj~3eitgefdjicljt!icljes. its Church Unity CO'mmittee to' 'concern itself in the main with metho'ds O'f closer cooperation' between the Augustana SynO'd and the United Lutheran Church. "Pulpit- and altar-fellowship with the Joint SynO'd of OhiO' was ado'pted. Theses had been prepared by representatives O'f bo'th syno'ds which show that the principles O'f faith O'f both bo'dies are the same, that co'nsequently pasto'rs O'f the syno'ds may preach fro'm the pulpits of either synod if so invited to' do, and that members will be welcome to' commune at the altars O'f either synod." E. Two PrO'minent Lutherans Deceased. - On July 14 Rev. G. A. Fandrey, at the time of his death General President of the Iowa Synod and pastor O'f St. Stephen's Church in ChicagO', Ill., departed this life. AccO'rdingly he did not live to' see the amalgamatio'n of the church-body O'f which he was the head with the OhiO' and BuffalO' syno'ds. He was a graduate O'f the seminary at Neuendettelsau. Having co'me to' America as a yo'ung man, he served the IO'wa Synod as professo'r, pastor, syno'dical O'fficial, and contributo'r to its church-papers. The O'ther Lutheran leader whom death called hence is Prof. Oonrad E. Lindberg, D. D., LL. D., dean of Augustana College, Rock Island, Ill., who'se death occurred August 2. BO'rn in Sweden in 1852, he came to' America in He served congregatio'ns in Philadelphia and New YO'rk from 1876 to In the latter year he was called to Augustana TheO' lo'gical Seminary as professor O'f theo'io'gy. His facile pen no't O'nly co'ntributed liberally to the church-papers of his synod, but also' pro'duced a number O'f boo'ks which are no'w widely used. A. How Atheists Rejoice over the Pernicious Work of Their Allies, the Modernists. - In an article in the Sunday-school Times, entitled "Atheism's Success among Students," Maud Howe, secretary of the Canadian Christian Crusade, quotes the following extract from the Third Annual Report, of the American AssO'ciation fot the Advancement of Atheism, which proves ho'w greatly atheists rejo'ice O'ver the pernicio'us work which their allies, the MO'dernists, a,re doing in the sectarian chnrches O'f our country. We read: "Churches are becoming secular, preaching anything except the old-time, orthodox religion. They a,re becoming social centers, with just enough nominal religion to escape taxation. Sermons on books are more popula,r than are those on the ba,rba,ric doctrine of the atonement. The clergymen are bewildered. They do not know what to preach. Evolution explodes their doct,rines. They a,re declining in number and quality. The thinning ranks of evangelists forecast their extinction. Church leaders now even oppose missionizing the Jews, thereby confessing, in effect, that Christianity is only a religion, not the religion. The clergy are so honeycombed with heretics that they are powerless to expel known heretics. The only real cleavage is that between Modernists and Fundamentalists. But the hillbillies are already defeated. They cannot, force the issue in their convent.ions, and they dare not withdraw from the denominations. As education increases, religion decreases. Most, college gtadua,tes are godless. The number of churches is increasing in which the. monolog called prayer is omit.ted." The art.icle also states: "As ment.ioned in a previous art.icle, we have

7 Theological Observer. - ~ircfjnclj'seitgefcf)icljt!icljeil. 783 knowledge of atheist societies in eighteen of our leading universit.ies, wit.h names of other universities and colleges a,bout to form such societies. In high schools and colleges as well as in prepa.ratory schools t.here a.re atheist societies, which, though not. organized by the 4-A, are the result. of it.s activity. These societies ate numerous. Inviting their cooperation, the 4-A sa.ys.: 'They ate not. affiliated or even in touch with us, but should be. Members becoming acquainted with them should inform us, so that we ma.y render proper aid.''' As we contemplate these facts, the importance of our Lutheran University and of the work of our student-pastors at various universities in {lur country becomes obvious. Atheism can be checked only by continued Gospel testimony; if that is umitted, there is nothing to' prevent it from becoming universal. J. T. M. Localities in Italy of Importance in Protestant History. - The following from the Christian Century, under the title "Spots Memorable to Protestants in Italy," will be read with interest: - "First the secular daily, La T1-ibuna, of Rome, protests against the pilgrimage of Italian-American Methodists to Italy and considers it an affront to Fascism, which has 'restored the full value to the Catholic faith, which is so large a part of the history of civilization in Italy, and dismissed all adulterations which were poisoning the life of our country.' Then the Vatican organ L'Osservatore Romano commends La Tribuna for its protest and for saying, 'We did not know until now that there was Italian Protestantism, much less that it has memorable spots on our soil.' Well, there is, and it has. As to spots memorable in the history of Italian Protestantism, there is first of all Torre Pellice, the chief center of the Waldensians, now and for the past seven hundred years. There are caves in the Cottian Alps where they hid from persecution and passes where they defended themselves. There is the scene of the massacre which led Milton to write, 'Avenge, 0 Lord, Thy slaughtered saints.' There is their handsome church and theological seminary on the Piazza Cavour in Rome, just across from the new Palace of Justice. Surely the Roman observer ought to have observed that. Mention might also be made of the place in Calabria where a Waldensian colony was exterminated, of their fifty churches throughout Italy, and of their schools in Sicily. The birthplace of Vermigli (Peter Martyr) in Florence and the place where he was converted to Protestantism in Lucca after he had become vicar-general of the Augustinian order would be worth searching for, though the scenes of his labors must be sought in England, Germany, and Switzerland; for Italy drove him out. The spot where Ochino preached in Venice while he was still vicar-general of the Capuchins and from which he was summoned by the Inquisition to Rome (but didn't go, fleeing to Geneva instead) would be worth a pilgrimage. The footprints of Juan de Valdes and of Socinus might be traced, though Methodists perhaps would not be interested in doing it. Yes, there are many spots in Italy 'memorable to Italian Protestantism,' but most of them are memorials of a ruthless persecution, which was almost, but not quite,_ successful in exterminating it." A Sur eindjc ber eionntng fdjufc. Sjunbertunbfiinfaig ;;saljre finb e l ljer, feitbem bie lfcljufe, bie allerbing l bon ber jett vefteljenben gana berfcljieben mar, in l Beven gerufen murk lfcljufe ljat ficlj

8 784 Theological Observer. - ~itdjlidj'seitgefd.ridjmdjes. feitbcm in ber jilleft roeit berlireitet. llcad) bom :;Sa~re 1928 gilit e~ in ber ganaen jilleit bie bon liefud)t lljerben. :;Sn llcorbamerifa ift am ftiirf~ ften bertreten; ~ier liefinben fid) namfid) 195,343 mit :;Sn uropa finb beren nur 90,621 mit einer zyrequena bon 8,462,845. SElie d)ule lljar bon fur geiftlid) berllja~rfofte Si'inber lieftimmt, unb fie lljar bor aiiem lmihion~inftiiut, ba~er nur ein lmitte! aum BieI, nid)t ba~ Bier fetlif±' jillie bie Si'ird)en, bie fd)ufe ag Bief aufgebaut ~alien, gefa~ren jinb, liellleifen ben unfer~ Eanbe~, bie trot nur roenige geift~ rid) ~aben unb liei benen bor arrem bie rfenntni~ in ber Ee~re ein fd)recfiid)e~ lmanfo aufroeift. bie 6iften3~ liered)tigung abfpred)en 3U rooiien, roare e6irem; alier elienfo e6trem lljare e~, fie ag ~inreid)enbe~ lmitter 3ur d)riftlid)en r3ie~ung ber :;Sugenb bar~ aufteiien. jillo eingerid)tet lljerben fann, ba muj3 ber Si'onj'irmanbenunierrid)t um 10 griinbfid)er ge±rieben lljerben. :;So ~. lm. meidie Si'lltijomen fenben iijre Si'inber tn weuhdje isdjuien. Si'arbinal U@':onneII, ' raliifd)of bon ~ofton, ~ieftliei ber bie~ja~rigen 18erfammlung in ~ofion eine lang ere 0:nfprad)e, in ber er auf ber Si'ofonien einging unb fid) fpeilieii aud) mit ben ~uritanern liefd)aftigte. SElie ffierigion ber ~uritaner fei nid)t bier lljert geroefen. 0:lier fie ~a±ten bod) i~re ffiefigion ernft genommen unb barauf lieftanben, baj3 i~re S1'inber in i~rer ffiefigion aufgeaogen rourben. stier Si'arbinal fu~r bann fort unb f agte lljiirtfid): "We might well call this to the attention of some of our own Catholics of the wealthier class who sacrifice the religion of their children to the pure worldliness of the so-called fashionable schools." stier Si'arbinaf rom ben "reid)eren Si'at~omen" einfd)arfen, baj3 fie ~eii i~rer Si'inber au~ ben 0:ugen berfieren, roenn fie i~re Si'inber nid)t in fd)icfen. llcun fte~± e~ ja fo, baj3 roaljrfid) feine ID'lufterfd)uIen lljaren, liefonber~ aud) be~~afb nid)t, lljeif bie ed)ten ~uritaner, a~nrid) ber \jsa,pftfird)e, unb ~ru~lirei~ fung i~rer ffiefigion aud) anlljenbeten, ~rnber~grauliige be~ briicften unb 3um ~eif graufam berfolgten. 0:ber llja~ ber Si'inber anlangi, fo lljaren bie Si'inber bod) nod) re1atib lieffer baran ag ~iirten me~r bom fe!igmad)enben bangefium, al~ bie~ in ber ~a,pftfird)e ber zyau ift. :;Sn ber ~a,pftfird)e roerben bie Si'inber, bie burd) bie ber d)rift~ fid)en Si'ird)e gelljorben finb, burd) ben f,pater einfetenben Si'onfirmanben~ unterrid)t auf pa,pifhfd)e jillerffe~re gebrmt unb fo geiftiid) gemorbe±. jillie Eut~er bie~ fo ergreifenb barf tent, lljenn er fag±: "jilla~ getauf± Ielie± unb ftirlit lii~ in~ fielien±e ober ad)te :;Sa~r..., ift geroij3 feiig gelljorben unb lljirb f efig; baran allleifein lljir nid)t. 0:ber lljenn e~ groj3 roirb und eure Eiigen,prebigt bon eurer ±eufiifd)en llceuerei ~iire±, glauli± unb folgt, fo lljirb'~ aur ~eufei~~ure mit eud) unb filnt ali bon feiner ~aufe unb ~rautigam, roie mit unb anbern gefd)e~en ift, liauet unb trauet auf feine jill e r f e..., 10 e~ bod) getauft ift, au ±rauen und au liauen auf feinen einigen fieben ~rautigam unb &) rrn :;S ber fid) feilif± fur un~ gegelien ~a±. u (XVII, 1335.) jillenn ber Si'arbinal nid)t fe!lift geif±nd) blinb lljare, fo lljiirbe er nid)t ai~ feeienrettenb empfe~ien. ZY.~.

9 Theological Observer. -.Ritd)lid)~,8ett\lefd)id)tlid)e~. 785 Medieval Modernism. - Modernism has not advanced beyond medievalism with respect to the doctrine of justification. It teaches with the Oanons and Decrees of the Oouncil of Trent a justification through a iustitia infusa, and just like the Oanons it employs the Pauline terminology, infusing into it, however, a Semi-Pelagianistic meaning. "God Himself has justified sinners, Rom. 5,6-11, etc., and communicated to them the Spirit whereby they possess not their own righteousness, which is of the Law, but the righteousness which is of God by faith, Gal. 3, 2-6; Phil. 3, 9. When Paul presents God in Christ as 'just and the Justifier,' Rom. 3, 26, he is not making a combination of opposites hitherto inconceivable, but bearing witness that what was conceived as ideal is now actual in experience.... The way Paul sees it is this: The highest form of righteousness - and therefore the righteousness of God - is love.... While there is a grave difficulty in conceiving how righteousness in the legal sense can be communicated by an act of grace, love is a different matter. Not only does God 'commend His love to us,' but His love is 'shed abroad in our hearts through the Holy Spirit given to us,' Rom. 5, 5; or, as a later writer puts it, 'God is Love,' and 'we love Him because He first loved us,' 1 John 4, 19." Thus C. H. Dodd, The Au.thority of the Bible (1929), p. 212 f. Did he get his theology and exegetics from the Oanons of Trent? These state: "We are not only reputed, but are truly called, and are, just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to everyone as He wills and according to each one's proper disposition and cooperation. For, although no one can be just but He to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet this is done in the said justification of the impious, when by the merit of that samemost holy Passion the charity of God is poured forth by the Holy Spirit in the hearts, Rom. 5, 5, of those that are justified and is inherent therein." (Sess. VI, chap. VII.) "But neither is this satisfaction, which we discharge for our sins, so our own, as not to be through Jesus Christ. For we who can do nothing of ourselves, as of ourselves, can do all things, He cooperating who strengthens us." (Sess. XIV, chap. VIII.) "Thus neither is our own justice established as our own from ourselves, Rom. 10, 3, nor is the justice of God ignored or repudiated; for that justice which is called ours because that we are justified from its being inherent in us, that same is [the justice] of God because that it is infused into us of God, through the merit of God." (Sess. VI, chap. XVI.) What justification by faith means, as the term is used by Professor Dodd, he does not explain. We have no doubt that the Catholic explanation of it would fit into his system: "We are therefore said to be justified by faith because faith is the beginning of human salvation, the foundation, and the root of all justification." (Sess. VI, chap. VIII.) E. II. l.u5hlu~. ~nglnnbl3 S!'onfj:ifte mit ben. ~ntifnn.,,~.. ~." fdjreilit:,,~er ~on~ flirt altjifdjen ber liritifdjen ffiegiemng unb bem ~atifan, ber fdjon ltjeiter aurihtreidjt, ijat fidj in le~ter.8eit berfdjiitft. ~or etltja einem ~aijr ijatte ein itaiienifdjer Drben olierer einen WWndj, einen gefjotnen mattefer, in ein au liinbifdje mofter ft:t:afberfe~t. stier minifterljriifibent in WlaIta, 20rb CSiricHanb, ijiett e filr unauliihig, bab ein liritifdjer Untedan be 50

10 786 Theological Observer. -.!Htdjlidj~.3eitgefdjidjmd)es..2anbe~ bertviefen tverben fiinne, unb bertveigerte bem gematregerten miindj Die ~u~reifeeriaufmi~. ZSnfolge be~ baburdj entftanbenen 6treite~ ergriffen bie riimifdjen lsifdjiife bon marta offen \)Sartei gegen bie megierung. 6ie beriiffenhidjten einen ~irtenlirief, in bem mit ber ;J;fom< munifation liebro~t tmtrben, bie regierung~freunbiidje Beitungen lefen ober gar in ben lieborfte~enben jffia~ren i~re 6timme fiir einen ~anbibaten ber berfaffung~miitigen \)Sartei aligelien tviirben. ZSn Ie~ter Beit briingt bie nttvicflung auf eine megefung ber ganaen {Yrage. ~ie liritifdje megierung tviinfdjt ben ~lifdj.fuf3 eine~ ~onforbag unb ~at audj liereit~ ben nttvurf eine~ foidjen beriiffenhidj±. ZSn i~m fou bie linali~iingigfeit ber Stirclje bon marta, in auen geiftiicljen {Yragen in einer jffieif e geregert tverben, bie mit ber 6teUung marta ag eine~liritifcljen Shonianbe bertriigiiclj ift. ~ie ~anung be~ matifan~ in bem 6treit tvirb feflift bon ben romfreunbiicljften fat~onfcljen Si'reifen ~eftig hitifiert; man fljridjt fogar bon einer,jffiieber< ~oiung' ber ~ifbeliranbfcljen ~nfljriiclje." mer ben ~onffift ber liritifdjen megierung mit bem matifan liericljtet ba~ lslatt: "Bugieiclj ift auclj in ber \)SaIiiftinafrage eine 6IJannung entftanben. ngianb ~at ben matifan auf< geforbert, ben riimifcljen \)Satriarcljen bon ZSerufaIem unb feinen in±imften mitarlieiter aliaulierufen, tveu fie burclj i~re merliinbung mit ben ~ralier< fii~rern ben {yrieben mit ben ZSuben geftiirt ~iitten." - ~er ~u~brucf,,~ifbe< liranbfclje ~nfpriiclje" ift ettv~ irrefii~renb; benn ~ifbeliranb maf3te fidj 6taat~lJribifegien an, nicljt ag ~ilbeliranb, fonbern ai~ \ls'aljft. ~ilbe< llranbfclje ~nfljriiclje finb ljiiljftifclje ~nfljriiclje. inoclj ~eute forbert ber \)SalJft al~ \)SaW bief eflien mecljte in lieaug auf bie tveitiiclje Olier~errIicljfeit, bie ~ilbeliranb feineraeit fiir fidj ag \)SaW lieanfljrucljte. ~arum wirb e audj an ~onffiften atvifcljen ben \)SiilJften unb ben tveltlicljen megierungen nie fe~len. ~er \)SaW wirb lii~ aum nbe ber stage in ber \)Solitif ein troublemaker lileilien. ZS. st. m. S)ic neuefte fiirj'tfidie Shnbertite. ~U~ maiine~, lselgien, tvurbe am 14. ~uguft foigenbe~ gemelbet:,,~ie frii~ere \)Srinaeffin ~f±rib bon 6cljtve< ben unb ie~ige ~eroogin bon lsraliant fotvie Sh:onlJrinaeffin bon lselgien tvurbe bon bem ~arbinal man moc~, bem \)Srim~ bon lselgien, in ben 6cljof3 ber fat~oiifcljen ~irclje aufgenommen. ber ~ronljrina.2eoljolb bon lseigien, tvo~nte ber feieriicljen ~anbiung liei. 6ie tvurben im ZSa~re 1926 getraut, unb al~ IJriifumtibe S'i!iinigin bon lseigien ~atte bie \ls'inaeffin our.2anbe~firdje iilierautreten." ~ie Si'onbertite ~at, ag Die ~omiibie bor fidj ging, fcljtveriidj bielbom au berleugnen ge~ali±' {Y. \)S.!neue tyunbe in Ut. jffiie,,~.. ~. "liericljtet, an ber 6tiitte bon lir in mefoljotamien, ber ~eimat ~liraljam~, Die gemeinfam bon liritifcljen unb burcljgefii~rt tverben, neue, tvicljtige rgeliniffe geliracljt. man ljat bier neue stemljel entbecft, bon benen atvei tvo~i bon bem ~errfcljer mim 6in bon.2arfa geftiftet tvurben. ~ie lieiben anbern stemljel ge~en auf ineliufabneaar unb inalionebu ouriicf. ~ie stemljel be~ mim 6in tvaren einer jffiaffergottljeit unb bem {YriiljIing~gott getveiljt unb tvurben ettva 1985 bor ~ljrifto erliau±. linter bem einen stemljel entbecfte man 6IJuren bon lsautverfen noclj frii~eren ~atum~. ~.st.m. ~inen feljt leliljnft geljnrtenen ~uftuf 3um ~nmllf gegen ben!bulfdie" tui~mu~ feiten eine,,~r±foaiaiiften", eine~ friiljeren OlierlJriifibenten in OftlJreuf3en, ~uguft jffiinnig, tent bie "U...2. ~." mit. ~n bief em ~ufruf

11 Theological Observer. - Rircl)ltdH3eitgefcl)icl)tHcl)es. 787 ~eibt e ; u. a.:,,~ie m3eh ift hn allgemeinen biel biimmer, af ; man glatilien milc'fjte. m3ie bie!e ge6hbete WCenfc'fjen ~a6en fic'fj borreben Iaffen, in!rub~ Ianb tverde burc'fj ben ~oifc'fjetvi ;mu ; eine neue SfuHur 6egriinbet; ber,~rolet~ fuit' erilffne eine neue ura ber WCenfc'fj~eit. ~ort [in!rublanb] tvirb gana einfac'fj ein taat unb mort augrunbe geric'fjtet. llcun ift bie {Yrage, 06 ; einfe~en, bab biefe ; fli~ren mub, tvenn man e ; nic'fjt ber~inbert. ben ~ingen i~ren furc'fjtbaren 2auf, fo tviffen tvir, bab e ; im inne ber emeinfc'fjaft iiber~aupt nic'fjt gim. ~enn in!rublanb tvirb ie~t ber runb aertriimmert, auf f±e~t. ba ; nic'fjt er~ fenn± unb ber~inbert, fo ift ba ; ein 3eic'fjen, bab e ; feine emeinfc'fjaft ift [gemeint ift, fic'fj nidjt af ; ei n e {ymnuie fiiqr±]. ~ann ift e ; mit i~m - mit i~m unb allem, tva ; au i~m ; ift in bief em 0:ufruf unatveifef~aft ric'fjtig. ~a ; ift ber erfte angefli~rte ~:,,~ie m3eh ift im allgemeinen bie! biimmer, af ; man gfauben milc'fjte." ~ie m3eit ift fo "bumm", bab fic'fj ot± im &}immel bariiber tvunbert. ott urteiit iiber fein bon i~m abgefallene ;, affo aur "m3ew getvorbene ; mon:,,@5in ;Oc'fjfe fennet feinen &}errn unb bie ~rippe feine ; &}errn, aber ;;'S ;rael fennet e ; nic'fjt, unb mein mon bernimmt e ; nic'fjt", ;;'Sef. 1, 3. Unb ba ; trifft auc'fj auf bie ~eutige m3eit au. 0:uc'fj bie ~eutige m3eit edennt nic'fjt, niimfic'fj, ~ube au tun unb an ba bon bem getreuaigten GDjriftu ; au gfauben, ber flir ber ganaen m3eit iinbe fein 2eben in ben ;.itob gao. ~mer ftatt ~ube au fun unb an ba gefium au glauben, trilftet bie m3ert fic'fj mit i~rem eigenen Sfilnnen unb m3iffen, tvietvo~r fie burc'fj bide fc'fjredfic'fje &}eimfuc'fjungen im!reic'fj ber llcatur unb im 2eben ber miluer an ben groben dies irae erinnert tvirb. Wber biefe peaie ; bon Unberftanb ~at ber,,0:rtfoaiafift" unb "frii~ere ;Oberpriifibent bon ;OftpreuBen 0:uguft m3innig" Iaum im inne ge~abt. ;;'S~m fiegt am &}eraen. Unb barin ~at er rec'fjt, bab ber ~oifc'fjetvi ;mu ; nic'fjt eine neue Sfurturbegriinbet unb eine ;ura ber WCenfc'fj~eit erilffnet, fonbern ben runb aller menfc'fjfic'fj~berniinftigen foaia~ fen ;Orbnung umftilbt. ~fber barin treibt unfer ~efiimpfer be ; ~offc'fjetvi l~ mu ; ftad ;;'Sbealpofitif, menn er meint, er filnne bie miluer ( uropa l tvie eine grobe geeinigte {yamuie gegen!rublanb mooii mac'fjen. morfiiufig finb Me l noc'fj bamit befc'fjiifiigt, fic'fj gegeneinanber au fc'fjii~en. {Y. ~. Santayana and Modernism. - It is interesting to see what a contemporary materialistic philosopber thinks of Modernism, which by its adherents is held to be the genuine exposition of the Gospel of Jesus Christ. Santayana, for a while professor of philosophy at Harvard and now living in England, in his work Mode1"nism and Ohristianity, writes the following remarkable paragraph, according to the Oommonweal.'- "It is a striking proof of the preservative power of readjustment that the Roman Catholic Church in the midst of so many external transformations still demands the same kind of faith that John the Baptist demanded; I mean faith in another world. The mise-en-soene has changed immensely. The Gospel has been encased in theology, in ritual, in ecclesiastical authority, in conventional forms of charity, like some small bone of a saint in a gilded reliquary; but the relic is genuine and the Gospel has been preserved by these thick encrustations. Many an isolated

12 788 Theological Observer. - Sl:itcl)Hd)~Seitgcfd)id)md)es. fanatic or evangelical missionary in the slums shows a greater resemblance to the apostles in his outer situation than the Pope does; but what mindhealer or revivalist nowadays preaches the doom of the material world and its vanity, or the reversal of animal values, or the blessedness of poverty and chastity, or the infirmity of natural human bonds, or a contempt for lay philosophy? Yet in his palace full of pagan marbles the Pope actually practises all this. It is here, and not among the Modernists, that the Gospel is still believed." To understand these laudatory remarks about Catholicism coming from a professed unbeliever, one must remember that Santayana was born in Spain and brought up in the Roman Catholic Church. Again, this philosopher evidently has no inkling of what really constitutes Christianity - trust in the Redeemer who has reconciled us to God. But he perceives clearly that Modernism, with its rejection of the authority of the Scriptures and with its social gospel, focusing all its energy on the betterment of conditions here on earth, has turned its back on the teachings of John the Baptist, the apostles, and our Lord Himself. He sees distinctly what many present-day Christians do not seem to see, the unbridgeable gulf separating the Modernists from the followers of Christ. The warning is in place that we Lutherans, while outwardly holding to the teachings of the Scriptures on what is highest and most important in time and eternity, do not in reality succumb to the spirit of this-worldliness and seek our heaven here on earth, being Modernists in practise if not in theory. A. m:ndj bie Wletfjobiftenfirdje eriuiifjft einfjcimifdje ~ifdjjjfe. ~er" WlJo~ Iogde" fdjreilit: "Um ben SHrdjen im fernen Dften au gelien, i~re WngeIegen~eiten feiliftanbig au orbnen, ~at bie fonferena ber weet~obiftenfirdje i~ren ~onferenaen in Wfien bie Q3efugniffe erteht, fether einen Q3ifdjof au roa~ien. :DemaufoIge ~at bie ~onferena in ~~ina ~ang :;tfdji~~l1sing mit ber ~iirbe eine~ Q3ifdjof~ lie±raut." ~iefe roadjft au~ ben fdjroierigen ~er~ar±niffen ~erau~, bie fidj iilier~auljt im Ie~fen ~a~rae~nt in ben SJeibenlanbern entroicmt ~alien unb bie e~ immer me~r notig madjen, bab fidj bie SJeibenmiHion im augemeinen me~r auf ein~eimifdje ~raf±e beriaffen mub, af5 bie~ lii~ljer gefdjalj. ~ie ~rife, tie in ber SJeibenmiHion eingetreten ift, ift fdjroer au berfennen. ~. :;to we. ',l)ie mrdje ~1tbten~, ~ifmn~ nnb ( e\jron~. ~ie ber "Eutlj. SJerolb" au~,,~. '@!. ~." oeridjtd, ift bie in ~nbien" am 1. weara 1930 autonom geroorben. ie fiiljrt bon je~t an ben ljcamen bie,,~irdje ~nbien~, Q3irma~ unb ~e~ron~u. ~ie Eo~±rennung bon ber weutterfirdje erfoigte be~ Indian Church Act bom ~aljre 1927 unb be~ ent~ fljredjenben ~irdjengefe~e~ ber engrifdjen Church Assembly (@eneraif\:)nobe), bem ba~ enghfdje l1sariament in bemfeilien ~aljre auftimmte. ~ie ~irdje ~nbien~ ift je~t eine freie Drganifation, bie gefe~ridj oeredjtigt if±, i~re eigenen Wngefegenljeiten fethftanbig au regein. ~ie angiifanifdje ~irdje in ~nbien roar ogljer ein :;teh ber engrifdjen taagfirdje, roar an bie eng~ Hfdjen ~irdjengefe~e geliunben unb unterftanb (general superintendence) unb ber lrebifion bon ~anterliurt). ~. :it. we.

13 Theological Observer. - ~itc!)licf)~8eitgefcf)icf)mdje. 7R!} \Huij eincm ~eftnmcnt. Sl:ler,,2ut~erifclje.\)erolb" ±eiit mit: "Sl:ler am 31. IDeai borigen ;Ja~res berfiorljene, in toeiten Sfreifen ljefannte@5uperinten~ bent P. )li. ~. ~ngerftein bon 20ba in ~oien ~at±eficlj eine 2eicljenrebe ljei feinem lsegriiljnis berljeten, benn IDeenfcljenlolJ foute an nicljt erflingen. r ~a±±e aljer ein fcljrifthcljes :iteftament ~interlaffen, bas ljei ber :itrauerfeier in ber Sfirclje, am 5. ;Juni, borgelefen tourk ;In biefem :iteftament ~eibt es unter anberm:,,1. ~n Sl:lenfet baran, bab iclj euclj ja~relang bas berfiinbigt unb bie mente unter euclj bertoaltet ~alje; mogen bie )liorie auf guten moben ge~ fallen fein j moget i~r ±reu erfunben toerben im in recljter 2ielJe unb in fefter.\)offnung Des etoigen 2elJens j ~aitet feft an unferer ebangeiifclj~lut~erifcljen S~irclje unb an )liort unb 2ut~ers 2e~r' berge~en nun unb ljeibes: recljt giiiuliig unb recljtgiiiuljigj Dulbet nicljt, bab in biefer Sfirclje falfclje 2e~re geprebigt unb unricljtig bermartet toerben j f eib treue (Z:~riften unb treue 2ut~eraner. ;JnslJefonbere ljitte iclj meine biefen Sfonfirmanben: r~ innen euclj ofters an ben Sfonfimanbenunterricljt, ben i~r genoffen ~adt, an mit bem i~r ronfirmiert feib, unb an ben :itaufljunb, ben i~r erneueri ~aljt. )lienn iclj jemanb in unrecljt getan ~alje, 10 ljitie iclj, es mir au bergeljen unb nicljts nacljautragen, mie iclj auclj meiner~ feits allen, bie miclj ljeleibigt ~aljen, bon.\)eraen bergelje. 2. ~n bie ~mts~ ljruber: ~llen, bie mir 2ielJe, 1Yreunbfcljaft unb j8edrauen ermiefen ~alien, bante iclj ~erahclj. Sl:las manb, bas uns berljunben, toar bie 2ielJe au unferer Iut~erifcljen Sfirclje, ai5 ber Sfirclje bes reinen unb ber unber~ Sl:lie ~aftoralfonferenaen ~aljen uns in biefem me~ toubtfein geftiirftj barum pflegei toeiter, HelJe )Bruber, biefe alleaeit treue ;Junger unf ers.\) rrn unb.\)euanbes ;J fu (Z:~rifti. Sl:lenft an bie )liorte:,130 i~r ljleiljen toerbet an meiner mebe, fo feib i~r meine recljten ;Junger.',)lier miclj ljefennet bor ben IDeenfcljen, ben toill iclj ljefennen bor meinem ~immiifcljen j8aterj mer miclj aljer berleugnet bor ben IDeenfcljen, ben toill iclj auclj berleugnen bor meinem ~immiifcljen j8ater.' 3. ~n bie IDeeinigen: IDeeine stinber ljute iclj: 1Yu~rt ein cljriftiicljes 2elJen, ljetet aile :itage, left in ber miljei, ge~t in bie SHrclje unb aum ~eiiigen ~lienb~ ma~i, ledt in 1Yrieben unb 2ielJe miteinanber unb tragt ben ilcamen, ben i~r uljerfommen ~aljt, mit ~ren. gelje, bab toir uns aile, 1Yrau, Sfinber, ~nbermanbte, 5t~ron toicber~ finben, bab bori aile unf ere :>rriinen geirod'net toerben unb toir mit ber rloften aus allen ilcationen unb mit ben ngein fprecljen:,~men, 20lJ unb ~re unb )liei5~eit unb Sl:lanf unb ~reis unb Sfraft fei bon toigfeit au tuigfei±, ~men 1'" ~. :it. IDe. ;!lie 5nfi:nmentijilerUlltrtung lmrdj bie iyrnu. nbe ~pru berfammeite ficlj, toie bie,,~.. 2..i'l!." ljericljtet, ber j8erljanb ber ~eologinnen Sl:leutfclj~ lanm in ~ot5bam. )liir Iefen:,,;Jm IDeitteIpunft ber meraiungen ftanb bie 1Yrage burclj bie 1Yrau, bies bas ber 5t~eologin noclj unaugiingiiclj ift, toii~renb bie uljrigen 1Yunftionen bes ~farramtes, einfcljiiebliclj ber )lionberfunbigung, im ~rinaip fcljon erfcljloffen finb. ~m IDeitttooclj ljegrubte ber j8erljanb eine mei~e fu~renber ~erfoniicljfeiten bes fuiturellen unb fircljiicljen 2elJens, borne~miiclj aus ber meicljs~auptftabt, OlJerfonfiftorialrat Sl:lid', ~farrer

14 790 Theological Obscrver..Ilitd)ndH~eitgefdjid)md)ell. ;;Saco6i bon ber in merrin, benten!reid)muifj bon jjsotbbam unb anbere. ~ ailgemeiner ~ubfvtad)e unb einer!reifje bon!reben trat eine entgegenfommenbe, bie tyorberungen ber stfjeologin 6egiinftigenbe ~artung autage. mefonberb ()6er~ unn jjsfatrer ;;Saco6i fe~ten fid) gtunbf~hd) fur hie vfarramtrid)en melange ber stfjeoiogin unb berroaltung ein." - IDlit!Red)t ftagt fjierau: "lmofjer nafjmen fie biefe,@runbf~et/ ~ie ber jjsfatt~ amgfunfiionen an bie "stfjeologin" tdirb in ber beutfd)iiinbifd)en SHrd)e nur )8ertoittung ift nimmer toenn man lmott ljanbert. ;;So $to ldt. < in ~nften~irlenlidef in lie5uil nuf llemifdjte < ~en. R Sl!." 6erid)tet aub maben:,,~er edief3 einen tyaftenljitten~ 6rief, ber bie 6efjanbert. ;;Sn atoei :teiien tourbe ber ~itten~ 6rief in allen Sl!ird)en bedefen, am 9. unb 16. IDliita, alfo aud) in ber )8oIfB~ ttauerfeier. ;;Sm erften $teii Iegie ber ~itten6rief bat, aub benen hie SHrd)e bie mif36iiiigt unb ber6ietet.... ;;Sm atoeiten $teh 6efvrid)t er bie mehingungen, 6ei ailein bie ~ird)e eine gemifd)te '@)fje, roenn aud) fefjr ungern, aulaf3t. ~iefe mebingungen finb hie giau6ljafte )8erfid)erung beb nid)tfatljohfd)en mtautteiib, baf3 ber fatljohfd)e $teil ungeljinbetf feiner!rehgion nad)ie6en fann unb roeber burd) Burcben nod) burd) mft ober burd) ~iitigung irgenbeiner ~rt aum ~6fail bon bedeitet toirb; fetner baf3 hie aub ljerbor~ gefjenben Sl!inber, unb iltoar aile, fatfjohfd) getauft unb in ber fatfjohfd)en!reiigion eraogen roerben; enbiid) baf3 bon bem auftiinbigen fatfjo~ Iifd)en jjsfarrer ober bem bon iljm 6eaufitagten fatljoiifd)en jjsriefter unb iltoei Beugen gefd)ioffen toitb. ~ann fagt ber ~itten6rief roeid)e ein ~atfjom in ber vroteftantifd)en Sl!ird)e ilu fd)iief3en berfud)te, ift unb 6Iei6t ungiiifig. ~amit ift nicl)t gefagt unb foil nid)t aubgefvrod)en roerben, baf3 hie IDlifd)eljen, roeld)e einfegnen, Dber "Sl!onfu6inate" feien. Btoifd)en unb ber ober bem Sl!onfu6inat 6efteljt ein innerer, grunblegenber Unterfd)ieb; in feiner ~uf3erung ber ~itd)e finb je ag ober ~on~ Minate 6eaeid)net toorben.'" ~inter bie Ie~te mefjauvtung geljiirt ein grof3eb tyrageaeid)en I ;;So $to IDl. Gandhi's Religious Convictions. - Under the heading "Whither India?" Rev. H. E. Safford, in the Watohman-l!Jwaminer (July 24), offers the following characterization of Gandhi's religious views: "Gandhi's ideas have been extensively set forth by Rev. Chas. F. Andrews, an English missionary friend of Gandhi.... That Gandhi is a thorough Hindu and refuses to yield his will to God is clear. He tells us Hinduism entirely satisfies his soul and that he deprecates any change of religion, for each Hindu and Moslem should be loyal to his birth. He will not admit Christ's supremacy over all others or the Bible's divine authority, but pronounces it inspired like the Koran, the Vedas, and the Zend-Avesta, believing none is to be interpreted literally without the higher critic's privilege of personal judgment. Idol worship he would permit as part of human nature and not sinful, asserting that no Hindu considers an image to be God. Though believing in one Supreme Being, he prays to Shiva - 'God of Mercy' - for forgiveness of his sins. He calls monkeys 'these cousins of ours'

15 Theological Observer. - stird)lidh8eitgefdjid)tlidjes. 79j and exalts the cow to the central place in Hinduism, because it provides vegetarian diet, and enjoins man to realize his identity with all that lives. He knows that prostitution is practised in all great Hindu shrines, yet he loves that faith and intends to die in it." Gandhi has been variously styled as a "saint in politics" and "a Christian in everything but the name." Some have compared him even to Christ, and his fa stings have been called another Calvary. Modernistic missionaries have acclaimed him as a "brother in Christ." For this reason Missionary Andrews's estimate of the Mahatma's religious principles is worth considering. We honestly believe that Gandhi belongs to the most insidious enemies of Christianity in India and that his syncretism is morc destructive than any avowed opposition to the Christian faith could be. Gandhi's political influence seems to be waning, but there can be no doubt that his religious influence is tremendous, and wherever that influence prevails, true Christianity cannot strike root. What India needs in the present crisis is the Gospel of Christ preached in its truth and purity as the only remedy that can cure its many ills. J. T. M. Spiritual Conditions in Germany. - Dr. Reinhold Niebuhr, who was traveling in Germany this summer, writes an interesting letter, published in the Ohristian Oentury, on church conditions as he finds them in Germany. On Hamburg he writes: "I found no churches in the suburbs and residential sections of Hamburg. There are, of course, many beautiful, large, and historic churches in the heart of the city. We ",ttended one of them Sunday morning, and no more than 150 people were in attendance. The service consisted of a beautiful liturgy and sermon, the liturgy being a marked improvement on anything previously heard in Germany and obviously representing the results of the movement for the enrichment of worship which has been developed here. There were no young people in church. The old people who attended seemed relics of another day, who were stubbornly defying the pagan temper and the metropolitan atmosphere of the modern city by their faithfulness to rites for which their children no longer had reverence. "The sermon was not different from many heard in the pulpit of any nation. It elaborated the idea in the ancient proverb Bete und arbeite, Pray and work, but somehow never came to grips with the problem of what prayer and worship may mean for the life of man in the specific problems and situations which he faces. The tendency to deal in generalities and to soar over the real problems which human beings face in their labor and in their sorrows seems not to be confined to the pulpit of any particular nation. It must be a universal weakness in the pulpit. The week-day activities of this large church with its three preachers consisted in a single meeting for the girls who had been confirmed in recent years. Significantly, it was evidently assumed that the recent male catechumens would not be interested." Continuing, Professor Niebuhr points out that nevertheless there are some pastors in Germany's large cities who attract big audiences of young people. "The industrial workers," he goes on to tell us, "are apparently becoming more sympathetic to the church. The official church is still largely identifying Oh1'istent1l,m und Deutschtum and fostering anti Semitism." In a country church serving six villages and numbering 3,000