(!lnurnrbtu UJl1rnlngtrul :!Inut41y

Transcription

1 (!lnurnrbtu UJl1rnlngtrul :!Inut41y Continuing Lehre und Wehre (Vol. LXXVI) Magazin fuer Ev.-Luth. Homiletik (Vol. LIV) Theol. Quarterly ( ) -Theol. Monthly (Vol. X) Vol. I June, 1930 No.6 CONTENTS Page PIEPER, F.: Thesen, die dem "theologischen Schlussexamen" dienen koennen DALLMANN, W.: How Peter Became Pope ENGELDER, TH.: Marburg: Der Sieg ueber den Unionismus. (Fortsetzung.) KRETZMANN, P. E.: The Place and the Time of the Captivity Letters WISMAR, O. W.: Sermon Study 011 Eph. 2, Dispositionen ueber die Eisenacher Evangelienreihe Theological Observer. - Kirchlich-Zeitgeschichtliches... " 450 Vermischtes und zeitgeschichtliche Notizen Book Review. - Literatur Ein Predlger muss nlcht all.in ","'den, also dass er die Schafe unterweise, wie ele rechte Ohr~en BOllen seln, sondem auch dllneben den Woelfen wehren, dan ie die Schaf. nlcht angreifen und mit falscher Lehre verfuehren und Irrtum eln fuehren. - Luther. Es ist keln Ding, dab die Leute mehr bei der Kirche behaelt, denn die gute Predlgt. - Apo!ogt.., Art. Iij. If the trumpet give an uncertain Bound, who shall prepare himself to the battle t 100'.14,8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PU:BLISHING HOUSE, St. Louis, Mo.

2 450 Theological Observer. -.!l'itd)1id)'3citgcfdjid)tlid)e~. reitet. ~urd) ij~n fjaoen mit bie fliergeoung ber iinben. ~iefe 2(rsnei mitb unb im )ffior± unb aframent gereid)±. ~ab &;JeiImittel ift fidjer, bie &;Jeifung gemit. outen mir ben 2(rat nid)t fud)en? iljm ber" trauen? unfer &;JeiI giinsiid) bon ifjm ermar±en? aue eigenen &;JeilungB" berfud)e einfteuen? )ffiir mouen an ~CEfum, ben eeeienars±, giauoen; er mirb unb fjeffen. 3. )ffienn etner bon ciner fd)meren Shanrljei± gcncfcn if±, meibet cr fid) biefeioe ~ranfljeit mieber i\u3ui3ieljen. )ffienn unfere iinbenfranl'ljeit burd) ~CEfum gefjeut ift, fouen mir bie oofen )ffiede laffen unb aub ~anfoadeit gute )ffiede tun, aud) anbern biefen eeefenarot anpreifen. eo tat iljcat±fjiiub. 2(g ber &;Jeilanb ifjn rief, Iiet er fein Unb bann lub er anbere ein, bat aud) fie in feinem &;Jaufe mit bem eelenara± oefann± merben fouten, bamit aud) iljre eefe gefjeirt miirbe. eo mouen mit, menn unb bie iinbe bergeoen ift, ber &;JeiHgung nad)ftreoen, aud) oefonberb am 2TIed ber IDCiffion mitfjelfen. 2at± unb bie iinbenfranfljei± edennen, bem eefenars± unfer flier±rauen fd)cnl'en unb in ber fromm 1eoen tun! g; r.?n. Theological Observer. - ~. ~ 1.,1(mtrikll. ~itdjndj"geitgefdjidjtndje~. ~ulj ~m Wuftrage ber ~elegatenfl)nobe 1929 follen bie ffiebafiionen unferer ft)nobalen,beitfcfjriften bafur forgen, baf3 iioer d)rift" lefjr en, Die innerljalo ber amerhanifcfj"ru±ljerifcfjen ~ircfje in iteit geaogen roorben finb, awfiiljriicfje 2Irtifel erfcfjeinen, unb stuar un±er WUBgeljung bom status controversiae UnD unter fberiicfficfjiigung ber fcfjicfjte. :tiamit ift aucfj im CONCORDIA THEOLOGICAL MONTHLY oereit l ber Wnfang gemacfjt roorben. imir ljalten eb aucfj fur bieniicfj, auf cinige oereitb borhegenbe :tiofumen±e unb cfjriften ljinsutucifen, bon benen Sfonferensen unb :tiiftrifi lfi)noben oei 2eljrberljanbhmgen SfenntniB neljmen l'iinnten. imir nennen ljier auniicfjft nur 1.,,:tiie 2eljre bon in i)'rage unb Wn±tuort, bargeftelit au l bem elften Wrmel ber Sfonforbienformel ber eban" gehfcfj"lutljerifcfjen SHrcfje". IDCit cinem mor" unb?nacfjtuort berfeljen bon (r. i)': m5. m5aitljer.,broeite 2Iuflage, :tiiefe 59 eiten umfaffenbe cfjrift ift aucfj auf3erlja[jj unferer Sfreife ah3 cine facfjgemiif3e, flar oeleljrenbe cfjrift oeaeicfjne± morben :tiie breiaeljn 5tljefen iioer bie 2eljre bon bie bon ber :tielegatenftmobe 1881 angenommen murden.- 3. :tiie breiaeljn 5tljefen, iioer bie ilmifcfjen meritetern ber iicfjfifcfjen i)'rei" fircfje und P. 5tljeobor.\;)armB, bem jjsriifeb ber.\;)ermann lourger i)'reifircfje, berljanbert und 2eljreinigreit fonftatiert rourbe. IDCitgeteilt in,,2eljre unb imeljre" 1885, ~anuarljeft i)'iinf 5tfjefen fur Die ~n±erfi)nobale Sfon" fereni! am 13. unb 14. i)'eoruar 1917 au m5aufau, imib.:,,:tiie sola gratia unb bie universalis gratia." ~iefe 5tljefen finb in biefer illummer be CONCORDIA THEOLOGICAL MONTHLY mitgeteiit. i)'. jjs.

3 Theological Observer. -.Rhcf)ficf)<3eitgefcf)icf)tHcf)es. 451 mit bet 2e~tfteUung bet mifiourif\jnobe 6efdjiiftigt fidj dne neine, bie un rurilhdj au WUftraHen ilugefanb± toorben iff. ~at ben ;;titei,,:der Stoiefpart inner~alo ber Iu±~e~ rifdjen SNrdje WuftraHen. ~ a ~ i n b e r± b i i n i gun g? mon ~. S'UebeI, ebau±~. \l5aftor. metiag: Lutheran Book Depot, 19 O'Oonnell St., North Adelaide." :Da 'EorlDort raute±:,,:die i)'reube iilier bie i)'ortfdjritte toede un±er ben 2ut~eranern WuftraIien toa~~ renb ber Ietten ~a~re fann erf± bann eine biiflige fein, toenn ~of ep~ giiniliidje SjeiIung gefunben ~a±. iilier ben nodj bor~ ~anbenen S'tifJ, gleidj tief empfunben in ber 2. Sf. W. [ber Sf i r dj e in WuftraIien] tote in W. ~ nob e in Wuf±raIien], ~a± e fett bem ~a~re 1925 au 'Eereinigung ~ ber~anblungen fommen Iaffen, in benen ber ernftiidje 'Eerfudj gemadjt tourbe, au eraielen. 2eiber ~alien biefe nidjt ben getoiinfdj±en i)'ortgang ~alien allerlei lie±riiliiidje 'Eodommniffe atoi~ fdjen bie ba mertrauen in bie gegenfeitigen e~riidjen Wli~ fidj±en f±ad lieein±radjtig±en, baran mit fdjulb. :Die Sjaup±fdjulb ±rag± jebodj ber llmftanb, baf:j ber eigentiidje :Differenapunft nidj± fiar genug erfann± toorben ift. :Der Sflarf±ellung be~f ellien toill bienen. Sugleidj lidunbe± e auf haftigf±e ben i)'rieben toillen ber 2. Sf. W., bie jeberaei± aur mereinigung liereft if±, toenn biefe ber au aller Sei± in ber Iu±~erifdjen Sfirdje anerfann±en ge~ gefdjloffen toerben iff fon~ bern toill bielme~r bem i)'rieben bienen. :Der Sj@rr ber SNrdje alier toolle unfern meitrag aum i)'riejjen~ldede geliraudjen, bami± in ber 2u±~eraner Wuf±raIien lialb ein toei±erer IDCadf±ein auf bem ~ege au bem ~o~en Siele ber e i n en Sjerbe unier bem e i n e n Sjir±en gefett toerben fonnel" ge~± e±toa ~art mit ber IDCiffourif~nobe lie~aup±e±, ben bon ~otoa au ber~ ±re±en. ~ir toerben gelegentiidj auf ijuriicffommen. i)'. \l5. Scriptural Grounds for Divorce. - In the Lutheran Ohuroh Herald of January 14 a lengthy article appeared with the heading, "What Does the Bible Say about Divorce?" The writer, Rev. Walter L. Wang, sums up everything in the following three points: - "1. According to the Word of God there is but one proper ground for divorce, namely, fornication, meaning by this term adultery after marriage and probably fornication before marriage. If, however, the sin before wedlock was known to the other party at the time of marriage, it can be no ground for separation. The sin of fornication thus explained authorizes, but does not require, the innocent party to seek a dissolution of the marriage contract. A faithful husband or wife is at liberty to pardon an unfaithful companion; and if there is proof of repentance, this ought doubtless to be done. "2. Ohristian churches ought to recognize in their discipline no other cause of divorce as valid. In this matter they cannot be guided by the civil law, but must strictly and cheerfully obey and sustain the divine Law. And to do this, it is necessary to treat those who have been divorced for any other causes as ineligible to marriage. "3. According to the Word of God, separation from bed and board may properly be granted to the innocent party when the other is guilty of wilful

4 452 Theological Observer. - Sfitcf)Hcf)~8eitgefcr)icf)tlicf)e~. desertion, cruelty, or perhaps of other crimes equivalent thereto. The parties, however, are still held by the nuptial tie and cannot, so long as both live, be married to others without committing adultery." The Lutheran Ohurch Herald, in an editorial note, says correctly, although rather weakly: "The general opinion within the Lutheran Church has been that there are two reasons for divorce: adultery and malicious desertion, and in both cases the innocent party is permitted to remarry." The writer of the article understands 1 Cor. 7, 15 to refer to mere separation and not to actual divorce; but the meaning of the apostle plainly is that, if the one party leaves the other, deserting him or her maliciously, then the marriage bond is entirely broken, and the innocent party is free to contract another marriage. That this is the meaning of the apostle is clear, in the first place, from the words themselves, which emphatically state that, when the malicious desertion takes place, the condition of bondage for the innocent party ceases. This is borne out, too, by the language of Rom. 7, 3, where a woman is said to be f1'ee from the law when her husband has died. In other words, the situation of a Christian husband or wife who has suffered malicious desertion with respect to marriage is the same as that of a widow or widower. The Lutheran position on this point, then, must be said to rest on solid, unambiguous Scripture-teaching. A. The Uncertainty of the Conclusions of Science. - iv'riting in Scribner's Magazine, Robert A. Millikan, one of the foremost physicists of the day, makes an interesting admission, which it is worth while to remember and to quote when one is dealing with enemies of the Bible who maintain that science has proved the unreliability of the statements of Holy Scripture. Dr. Millikan says: "There is also a philosophic side [sc., of the question]. Science is sometimes charged with inducing a materialistic philosophy. But if there is anything which the growth of modern physics should have taught, it is that such dogmatic assertiveness about the whole of what there is or is not in the universe as was represented by nineteenthcentury materialism is unscientific and unsound. The physicist has had the bottom knocked out of his generalizations so completely that he has learned with Job the folly of 'multiplying words without knowledge,' as did all those who once asserted that the universe was to be interpreted in terms of hard, round, soulless atoms and their motions. The Oxford biologist John Scott Haldane has recently written: 'Materialism, once a scientific theory, is now the fatalistic creed of thousands; but materialism is nothing better than a superstition on the same level as belief in witches and devils.' ". Let us, then, not be afraid when would be scientists attack our holy Book. Their boasts reveal not the depth, but the shallowness, of their learning. A. On the Establishing of Fraternal Relations among the Different Branches of the Lutheran Church of This Country. - In the Theological Forum, published by the Norwegian Lutheran Church of America, we find a reprint of a part of an essay written by Rev. H. 1. Schuh, D. D., and published in the.pastor's Monthly appearing within the Ohio Synod. The title of the essay must be appealing to everyone who loves the American Lutheran Zion, "What Can be Done to Bring About More Fraternal Relations among the Different Branches of the Lutheran Church of This

5 Theological Observer. -.Rird)nd)~2ett(Jefd)id)md)eil. 453 Country?" We shall briefly sketch the contents of this part of the essay and append a few comments. We are justified all the more in dwelling on it since the writer several times mentions the Missouri Synod or Missourians. Unity of doctrine, practise, and spirit, says Dr. Schuh, is the important objective, not unity in outward organization. The latter is not to be despised, but there must first be unity in spirit. How can it be brought about? First it ought to be recognized that more personal conference and less controversial writing is desirable, since men are so apt to read not only on, but between the lines, and words as well as sentences are not always accepted in the sense in which they were written. In personal conference the opportunity for immediate correction and clarification is given. Besides, it must not be forgotten that there are a great many things on which we agree. While it would be wrong for us to ignore our differences, we should not magnify them till we see nothing but these differences..again, let everyone be honest to his opponent, and let him not impute to a man what the latter expressly repudiates. Put the best, not the worst, construction on everything. Furthermore, in your controversy avoid all personalities. What you are after is not victory, but the truth. In the next place, be willing to admit the possibility of error on your part. While our faith must be a conviction based on the clear Word of God, no one should forget that to him, too, applies the old saying, "It is human to err." Then, do not blame a whole church-body for what at some time one of its members has said. Members of a synod are, of course, responsible for the official declarations of their synod, especially if they did not protest at the time when such declarations were made, but do not hold every member of a body responsible for every word that any member of that body may have written..again, the erection of opposition altars should be avoided if it is at all possible. This is to be urged all the more strongly since frequently congregations are divided not on questions of doctrine, but for personal reasons. Furthermore, cooperation in spheres where it can take place without sacrifice of principle and violation of conscience is to be sought..and finally, "let us in earnest prayer ask for the guidance and direction of the Holy Spirit, who is the Spirit of peace, in our efforts to bring about more fraternal relations among the various Lutheran bodies of this country." Those who oppose the opening of free conferences with devotional services, the reading of Scripture, and prayer have erring consciences in this matter. "Common prayer seems to them under the circumstances as the next thing to hypocrisy; but they certainly look at the whole matter from a wrong viewpoint. We meet in such conferences not to ignore, but to remove, our differences, and why should it be wrong in common to plead with God for the enlightenment and guidance of His Spirit?" The above contains in brief form the principal thoughts of that part of Dr. Schuh's article which the Theological Forum reprints. Can we deny that it strikes responsive chords in our bosom?.among the things which

6 454 Theological Observer. -.Rirdjlidj~3eit\1efdjidjmdjes. we Missourians wish and pray for is this, that we might join hands with those who like ourselves profess to stand on the Lutheran Confessions. To bring about such unity, our fathers, in the fifties of the last century, advocated free conferences of Lutherans, and in several instances such meetings were richly blessed. But while conceding at once that it is our duty to work for unity among the various synods of our American Lutheran Church, let us not overlook that the tendency to-day is to ignore differences and to bring about union at almost any price. Dr. Schuh deprecates such an attitude, to be sure, but must we not say to ourselves that the danger to-day lies not on the side of too great rigor in insisting on distinctive doctrines, but rather on that of yielding to the spirit of the times, which clamors for union? Again, everyone of us will have to admit that it is comparatively easy at present to contract a union or bring about fraternal relations with some other church-body, since everybody is in favor of such action, but that it is difficult to dissolve the bond after it has once been established. Is it not the better part of wisdom to go slowly in this respect? Most of us recently have heard of people who are dissatisfied with the company into which they were brought by church mergers, but who find themselves in such a strong net that they cannot escape. Above everything else let it be emphasized that in striving for unity we cannot ignore the Scriptureteaching with respect to unionism. The Bible throughout urges us to be truthful, honest, and upright, especially when it comes to matters of doctrine. We must not through church connections create the impression that we are teaching something which in reality we reject. Such a course would be insincere and dishonest. When the Bible warns against unionism, it really warns against a dishonest attitude toward revealed truth. This matter we must not consider lightly. Furthermore, there is the Scripturewarning against the insidiousness of error, be it ever so small. "A little leaven leaveneth the whole lump," says St. Paul. Anybody who is condoning a doctrinal error is going counter to this word of the inspired apostle. When Missourians at free conferences objected to joint public prayer, it was due, not to an erring conscience, but, as Dr. Schuh acknowledges, to the conviction that obedience to the Scriptures demanded such an attitude. In conclusion, then, we say that, while we should earnestly pray and work for the coming of the day when all American Lutherans will stand as one united host, and while we should carefully guard against bigotry and fanaticism, which easily beset the path of the strenuous confessor, the perils of the time require that we should beware especially of the poison of unionism, which, when it has entered a body, soon begets indifference toward every article of divine revelation. A.,,<En milller.8lt1iefljllft."!;5m "Sfirdjenbfa±t" ber 6tmobe bon!;5ollja Iefen lljir in ber Wbteifung "Sfirdjfidje 9Cadjridjten":,,!;5n ber Wugujtana~ ft)nobe fja± jidj dn mhber,8lljiejljart erfjoben lljegen ber audj fjier beridjteten merieifjung be5 bifdjiiffidjen S'ereu5e5 an Dr. j8ranbelle bon fehen be5 ~aufe5 ber j8ifdjiife in 6djllJeben. $ ler Argus, eine,8ehung in mod'!;5i3ianb, oe~ ridjtet, bab ber jffiiberfljrudj gegen bie Wnnafjme innerfjafb ber 6L)nobe fo ftad ift, bab bie 6adje auf ber niidjften 6t)nobaIberfammIung borgebradjt lljerben foil. Wnbere g:iifjrer ber 6t)nobe fafjen in ber merfeifjung nidji5 ber Wuguftanaft)nobe ai5 dner g:rdfirdje 9Cadjteifigei3., 5 ift einfadj.bie

7 Theological Observer. -.!titd)hdj<,{3eitgefdjidjt1idjeg. 455 grotte ~nedennung, bie bel' 5rodjternrdje je bon bel' mutterfirdje iluteh geroorben ift', erfiiirte jemanb. fioer bie Q5erfeiljung oeridjtet bie Beitung:,\lSriife5?l3ranbeIIe erroiberle auf bie meben in fdjroebifdjer unb r oetonte, bat iljm bas?l3ifdjof5freuil nidjt a15 einilelner \$erfon gegeoen roorben fei, fonbern bel' ~uguftanafl)nobe a15 bat e5 iljn nidjt ilu einem?l3ifdjof madje, fonbern man bamit nul' ilu edennen geoen rooiie, bat man fein \$riifibia1amt flir gleidjoebeutenb mit bem?l3ifdjof5amt ljaite. ~n fmilen Biigen fdjilberte er bel' ~uguftanaf~nobe unb oemerite, bat bie erften \$aftoren, bie au5 bel' nadj W"merifa gefommen feien, bon iljr ignorierl roorben feien. :.Da5 mittrauen gegen bie?l3if djofe ljaoe in bel' ~uguftanaf~nobe biele ~aljre gebauert, aoer?l3ifdjof bel' bie im ~aljre 1910, unb ril" bel' fie im ~aljre 1922 oefudj±e, feien ganil "menfdjiidj" geroefen, unb bon bel' fiilj1en Buriicrljal±ung fei nidj± meljr biei ilu berfpilren. ~udj in bem englifdjen?l31att bel' ~uguftanaf~nobe, bem Lutheran Oompanion, roirb in einem,quo Vadis?' iloerfdjrieoenen ~rtifer gegen bas gemadj±, unb fdjein± audj?l3e" benfen ilu ljaoen gegen ben intritt in bie gep1an±e American Lutheran Conference. ~ebenfa@ roilnfdjen roil' unfern fdjroebifdjen?l3ril" bern, bie un±er ilu lao oriel' en fdjeinen, )illei5ljeit unb t1eudj±ung genug, fie aiie ilu iloerroinben." man llnredjt, roenn man iljn in e i n e mawe mit olom fteii±. IT \$. A Factor Frequently Overlooked. - All readers of present-day theological literature are aware of the ceaseless attempts made by scholars and critics to pry into the mystery which surrounds the origin of our four gospels. Instead of being satisfied with what the New Testament itself tells us, namely, on the one hand, that the holy writers were inspired, and, on the other, that they wrote as eye-witnesses (cf., e. g., John 19, 35) or after careful investigation (Luke 1, 1--4), these critics spend their time in endeavors to lift the veil that God in His wise providence has permitted to fall on the composition of these precious accounts of the earthly life of our Savior. The aim of these men largely is to show that there was nothing supernatural connected with the writing of our four gospels, but that they came into existence as do other books. At that, while they are dwelling on human factors and are spinning all sorts of theories, many of them overlook one or the other vital consideration. A writer in Bibliotheca Sact'a, Dr. H. W. Magoun, in criticizing the view that the writers of the gospels copied from one another or from some common source, points out that an important, but much-neglected element in this discussion is the tenacity of memory which is observed in Orientals. His remarks are useful in showing that those critics are very short-sighted who thiuk the copying process is the only one which will explain the similarities existing between the synoptic gospels. We quote:- "Now think a moment of conditions in Palestine in the days of our Lord. No good roads, no transportation facilities, no libraries, no large cities, no educated masses, no inclination to be friendly with the rest of the world; mostly village communities, a mixed population speaking Greek and a part of it also Aramaic, a clannish feeling of superiority in that

8 456 Theological Observer. -.Rirc9(tc9~2eitgefc9ic9t1icges. part of the communities, venal courts, bickerings and personal feuds common - that is the picture. They were still human, and they had more curiosity than we have, because they had so much less mental pabulum. And they did not forget things as we do. "Our whole educational process teaches us to remember principles and forget words. Salient points alone are to be retained. We are losing the very power to remember words. What would we think of William Lyon, the Edinburgh actor, who, though drunk the night before, mastered and then repeated a whole newspaper at the rehearsal the day after he made the wager? Pascal is said to have known the entire Bible by heart, and Hindu teachers must know every detail of the Rig-Veda in that manner. It is almost as long as the Iliad and Odyssey combined, and it resembles the Book of Psalms in its general structure. The great Hindu epic Mahabhamta is about eight times as long as the Rig-Veda, but Hindu bards still live by reciting it. They spend from three to six months in a village and recite a portion each afternoon, receiving their board and lodging in return. "Where such memories exist, style, as we know it, is an impossibility; for each person remembers what he hears in the same identical form and then so repeats it. When an Oriental repeats verbatim a conversation you had with him at least ten years ago, he does nothing unusual- for him. He simply runs true to form. Things are not crowded out of his brain by a fresh dose of news every day, hastily perused in a newspa,per. He thinks of what was said until he cannot forget it. You would do the same with the same training. "Now, at last, we have a proper background for the beginning of our era. It had these same limitations and these same wonderful capacities. With such habits of remembering things the' rule, books almost unknown, reading a profession, and minds hungering for some sort of mental pabulum, how much chance do you imagine there was for the development of even the germs of 'parasitic literature'? Every new idea, every new suggestion, every bit of news, would be dwelt upon till it was 'burned in' and made unforgettable. ViThy cannot scholars grasp that fact and see its significance?... "To an Orientalist, tradition is nothing if not a thing to be respected. He realizes that it is fully as reliable as most modern histories, and possibly even more so, since it preserved unchanged original thoughts and sayings. To decry tradition is to proclaim oneself either a shallow thinker or one not well acquainted with things Oriental. It was and is a part of the very essence of Oriental life, and it cannot be dismissed by ridicule. "In the light of these sayings, what are we to think of the immense erudition that has been spent on 'sources' for our gospel writings? We have definite information that Mark, who was not an apostle, wrote his gospel from what he had heard Peter preach. It was therefore to that extent second-hand. It was conscientiously accurate; but it was nevertheless the account of Peter, the ignorant fisherman. Did John need to consult Peter? Did Matthew, the publican, who must have been educated and familiar with Greek to keep his accounts as a publican? Did Luke, the physician, who had about two years in Jerusalem in which to consult living

9 Theological Observer. - ~itd)1idh3eitgefd)id)t!id)e~. 457 witnesses? Would he hunt up what Mark had written or any scraps of papyrus on which 'sayings' were written? Would there be any such scraps, until such things had become famous and sacred?" The above is not submitted with a view of settling the synoptic problem, but merely to remind ourselves that the copying-process advocates who are now having their day need not be taken too seriously. A. When was "The Americanization of Edward Bok" Written? It claims to. have been written in But on the strongest internal evidence we must reject, that claim. We read in chapter XXIV: "Theodore Roosevelt was aga,in to be the editor of a depa,rtment in the Ladies' Home Journal,' this time to be written by himself under the strictest possible anonymity, so closely adhered to. that" until this revela,tion, only five persons have known the authorship. Feeling that it would be an interesting experiment to see how far Theodore Roosevelt's ideas could stand unsupported by the authority of his vibrant personality, Bok suggested the plan to. the colonel." The identity Df the author was concealed by having the manuscript, prodfs, remuneration, etc., pa,ss through the Mnds of Mr. Bok. "In the latter pa.rt Df 1916 an anonymous clepa,rtment, cajied 'Men,' was begun in the magazine. Month after month the two men worked each a,t his own task. To throw the public Dff the scent during the conduct of the department an article or two. by Colonel Roosevelt was published in another pa.rt of the magazine under his Dwn name, and in the depa.rtment itself the anonymous author would occasionally quote himself. It was natural that the appearance of a department devoted to men in a. woman's maga,zine shoulcl a,tt.ract, immediate attentidn. The department, took up the various interests of a man's life, such as real efficiency; his duties as an employer and his usefulness to his employees;... a man's relation to his Church, and kindred topics. The anonymity of the articles soon took on interest from the positiveness of the opinions discussed; but so thoroughly had Colonel RODsevelt covered his tracks that, although he wrote in his usual style [italics our own], in not a single instance was his name connected with the department. Lyman Abbott was the favorite 'guess' at first; then, after various other public men had been suggested, the newspapers finally decided upon former President Eliot of Harvard University as the writer.... For a, year the department continued. During au that time the secret of the authorship was known to only one man be,sides the colonel and Bok and their respective wives." In the days when these things took place and this book was written, there could not have been any higher critics in the land. It would have been a simple matter for them to detect in these magazine articles the well-known style of the noted Wl iter Roosevelt. They ha.ve solved far more difficult problems. They can identify the various anonymous authors whose writings go to make up th" compila.tions known a,s the Hexateuch, Isa.iah, etc., authms who lived many centuries ago and whose Dther writings, being lost, cannot be compared with the fragments preserved in the Bible. H. L. Willett, in The Bible through the Oentu1-ies (1929), recites the fea,ts the higher critics have performed. "Among the conclusions to which painstaking and accura,te scholarship ha.s been led" are these: "It has been proved in the process of critical inquiry tha.t the B'ook of Joshua is a pa,rt, of a, sixfold unit called the Hexateuch, which has taken the place of the former fivefold

10 458 Theological Observer. -.!tircl)licl).,seitllefcl)icl)tlicl)e!l. Pentateuch; that there are four documents in the Hexateuch, almost as clearly differentiated as are the four gospels of the New Testament; that the prophetic and priestly histories are compilations made up from various sources and with differing values; that the Book of Isaiah is made up of at least three different bodies of prophetic ma,terial, from different ages of the national experience, and manifests, in addition, the result s of editorial work to a marked degree; that the rela,tion of Paul to the Pastoral Epistles is improbable" (p. 260). The various writings and authors are carefully tagged. "The oldest of these documents (which appea,r in the Hexateuch), the Judean, or 'J,' source, has a comparatively modest code of la,ws, Ex. 34, The second code of laws to issue from the priestly activity in Israel was contained in the Ephraimite, or 'E,' document, dating from a,bout 750 B. C. and found in Ex These two bodies of law and tradition, the 'J' and the 'E,' were apparently combined into one, generally known as 'JE,' about 650 B. C.... About 397 B. C. one of these Hebrew teachers, a scribe named Ezra" brollght to Jerusalem from the East a, copy of a new and still more expanded law ba,sed on Deuteronomy, but much more elaborate in its regula,tions. This was the Priest Code. It is found in the latter half of the Book of Exodus, in Leviticus and Numbers. Soon afterwards the na,rra,tive portions of the priestly document, or 'P,' were written, such as the a,ccount of creation in Gen. I" (p.67ff.). In his book Outlines of Biblioal Oritioism (1929) Dr. W. J. Foxell "finds differences in the language and material of the Pentateuch which he can account for only by supposing tha,t it was compiled (oiroa 500 B. C. or la,ter) from four manuscripts, the earliest of which dates from a,bout 850 B. C. The fact tha,t no one ha,s ever seen such manuscripts and the additional fact tha,t there is no histo'ric reference to them in the Bible or elsewhere, in no wise militates against the somewhat elaborate theory-a,t least from Dr. Foxell's point of view." (The Lutheran.) In the days when these higher critics plied their trade, the question as to the authorship of the Ladies' Home Journal articles would have been readily answered. Therefore the account of how Roosevelt was making sport of his fellows must have been written before the day of higher criticism set in, say before 1753, when Astruc ushered in the new era. E. II. AU5itmb. ~ine htitte fiidjjifcl)e SHrd)en~citung. E. ~." Iietidjtet: "wm bem neuen ~afjte eine brit±e ~rdjenaeitung etfjaiten; au.ben Iigfjer 'beftefjen.ben aroei Q3Iiittem,@liidjfifdje ~itdjeniiiat±' (,pofnib) ~itdjeniilatt' (riiiera!) fommi ai.britte bie,6udjfifdje ~tdjenaeitung', fjerau gegeiien bon aroei IiIiera!en ~aftot:en, muller in ~ena unb moger in roollen,mogiidjft fern bon ifjre eigenen ~ege gefjen' unb betfudjen,a! ~itdjendjriften aum :it'age gef,ptudj au fagen, roa feme 2eitung aufnefjmen roill ober fann obet batf'. " ~ie" E. ~." fiigt fjinau:,,~a fiingt faft nadj enfants terribles, benen audj.ba ~itdjeniiiat±' nidjt ift e nidjt fo gemeint, fonbem, roie eine 2ufdjtift p. muiier S'tirdjenIiL' Iiefagt, man rooiite einen Ieeten lraum au fftiien, ba me aroei Iii fjerigen Q3Iiitter im moll au roenig gelefen routben unb ba moll bodj firdjiidj Iietaten werben muffe. }illie bem audj fei, man Wirb roofj! in

11 Theological Observer. -.reitd)1id)~,beit\lefd)id)tlid)es. 459 Sl!itdjenaeitung' ein :Otgan bon nodj fteierem 2iberaIi~~ mu~ fefjen biltfen, ag et im llitdjenlil' betite±en tuat, jebenfall~ boti ;t)inge finben, bie,feine,beitung aufnefjmen tuill'." ~it filgen fjinau man bie ag otte~ eigene~ ~oti aufgegeben fjat unb an ba~ ;;'5dj be~ ag Guelle unb Notm bet djtiftridjen 2efjre geiteien ift, ift audj nodj ffi:aum filr eine britte, bietie und mefjr llirdjenaeitungen. 0:. \15. ';!lie groue\ljclljoritfrt will feine Unfittlidifeit in e~ehdien ';!Iingen.?{5or ber be~ 2anbgetidjW au tuurbe ein fogenannter,,@)ittiidjfei±~proaell" betfjanbeit. ;t)er etidjwfjof gao ba~ foigenbe UrieH iloet ao, tuie bie,,@i. 2.~. B." oeridjtet: "IDlag audj butdj ben Ie~±en, bietjii~rigen ~er±frieg unb ben nadjfoigenben f±aa±~ lidjen Umf±ura in tuei±en?{5oif~f djidj±en eine fittridje?{5crtuhberung ein~ gerifjen unb filr Budjt un±ergraoen fein, bet tueitau~ ilbettuiegenbe :iteh bet?seboiferung ftefj± bodj auf bem?soben ber djtiftridj~ teligiofen ~ertanfdjauung unb fjuibigt bie bie ~uterei in jebet O:orm betpont, ba~ berbammt, Butiicf~ ~aliung in gefdjiedjtiidjen ;t)ingen gana befonber~ bon bet ;;'5ugenb betiangf unb Sl!eufdjfjeit ag :itugenb pteif±. ~ir Ieben nidjt im BeitaHer ber,~amerabfdjaft~efje', tueidjen 20cftiteI man ag ;t)ecfmantei filr ein illegitime~?{5er~iihni~ namentridj atuifdjen ;;'5ugenbIidjen getuiifjh ~at, unb finb tueit entfem± babon. ~cine tuofjieraogenen unb tuofjianftiin~ bigen jungen 2eu±e tuerben bon fidj au~ auf einen foidjen ebanfen ber~ fallen, gefdjtueige benn eine berattige ;;'5bee au bertuidiidjen unb in bie :itat umaufej.jen untetnefjmen; feine bie e~ mit emft nefjmen, tuerben fjietau jemai~ ifjre Bu~ ftimmung geben unb betiei buiben, fidj bem bielmefjt auf ba~ entfdjiebenfte tuiberf e~en. 0:nbemfall~ tuiltben fie fidj nadj bem geitenben ffi:edj± eine~ audjtfjau~tuiltbigen?{5etotedjen~, be~?{5etbredjen~ bet fdjtueten ~ppeici, nadj 181 fdjulbig madjen. ;t)ie fogenannte Sl:ametab~ fdjaft~efje ift cine utopie unb tuirb fidj in feinem aibiiifietien 2anbe ber~ tuidiidjen Iaffen; eine tuiltbe bie 0:ofefjr bon ber ~unur unb ben ffi:ilctfall in ben animaiifdjen Urauftanb bebeuten, unb nut auf be~?soifdjetugmu~ fann ettua~ ;t)etartige~ empottuadjfen. ~ifbe '@ifjen unb freie mebe untetiiegen nodj immer ber gefellfdjaftiidjen m:djiung.... 9/-adj ber ~[nfidjt be~ le~t edennenben etidjw muf3 ber e~ braudj empfiingni~berfjiltenbet IDlit±er fotuo~i im efjeiidjen?{5etfefjr, tuo fie bie natilriidje?{5erme~rung fiinftridj fjemmen unb befdjriinfen, ag audj im auf3ete~efidjen?{5ede~r, bem fie tiurdj?sef eitigung obet bodj IDlinberung um bie O:oIgen fonberiidj forbetiidj finb, ai~ feit~gefilfji in gefdj1edjtridjet?seaiefjung betiej.jenb, mitfjin unaildjtig beaeidj~ net tuerben." 0:. \15. The Finds at Glozel, France. - It will probably be remembered that several years ago some strange inscriptions and other relics of an ancient civilization were found in Glozel, France, which at the time aroused much interest and discussion. Some renowned savants placed the origin of these inscriptions in a period which by many thousands of years antedated the time when, according to Genesis, the universe was created. In January, 1929, a commission appointed by the French government 1'en-

12 460 Theological Observer. -.Ritd)lid)~8eitgefd)id)md)e. dered its verdict, which was to the effect that all the objects that had been unearthed were spurious. A new commission, whose appointment had been brought about by scientists who were not satisfied with the first verdict, ventured to say that the objects in question had been produced in the Neolithic period. "It was then seen," so the Oommonweal writes on the interesting episode, "that the bone of contention was really the series of inscriptions which Reinach considered the most ancient script in France and which others could not identify with so distant a geological era. This riddle has now been solved, strangely enough, by a professor of theology. Prof. Daniel Voelter, of Amsterdam, who succeeded in deciphering the inscriptious, proves that these are only relatively ancient and conserve the alphabet of a Semitic people which wandered into France about 700 B. C. They were Hebrews for the most part, who had originally been brought as captives from the copper-mines of Sinai to a Phenician colony on the Rhone, whence they later moved farther westward. Professor Voelter credits them with an interesting record, which shows that in addition to being competent workmen and traders in bronze wares, they taught their children reading and writing. Their religious life was highly developed, although they had customs not in vogue among the Israelites of Palestiue. We are also told that there can be no question of the genuineness of the inscriptions. 'No modern forger, however learned in Semitic languages he might be, could have produced such inscriptions,' says the Amsterdam authority. 'They are written by various hands at varying times and belong definitely to a bygone age.' Thus a discussion is brought to a close which scientists and their friends can applaud and which can harm no one." Another proof that Moses has nothing to fear from a really scientific, unbiased investipfua A 'l)ie ~et&iueif(nng an ber SjeUigen i5djtift a!~ ber 5nbetfiifftgen p,uellc nnb Worm bet djriftridjen e~re. ~m,,@dfte~famljf wart" (&jeft 3, 1930) ift dn WrlifeI bon.\'fonfiftoriairat Lic. maumann~!stdhn mitge±em. ~n biefem WrtifeI ~eitt e~:,,!seit e~ dne cljriftnclje, erft recljt feu e~ eine ebangehfclje llirclje gibt, ift e~ i~re immer unb einmtitige ftberaeugung, tiber feine le~±en &jeif~~ abficljten nicljt auter~arb ber mibel au un~ rebet, mit anbern ~orlen,.bat filr :Offenbarung an hie mibel gebunben if±. ~a~ ~at au.ber furaen, bie1fagenben 15orme1 gefil~rt: ~ie mibe1 ~orl fcljlecljt~in. ~e jeboclj in ber fe~r ber~ fcljiebenarligen!scljriften he~.\'fanon ) getan ~at, befto beuhicljer ift bie Un~ mogiicljfeh geworben, mibel ~or±' ag folclje feftau~arten - bie finb nicljt ibentifclj -, unb befto fcljwie~ riger ift gleicljaeitig bie ~~ufgabe geworben, ba~ mer~i:i:r±ni~ ±teffenb unb befriebigenb au beftimmen, in bem bie audnanber fte~en, ano au fagen, inwiefern her naclj wie bor au mecljt befte~t ober inwieweit bie mioel ~ort beaeicljnet werben fann. WIttibedommene 5tljeorien finb notgebrungen berworfen, neue, befriebigenbe finb noclj nicljt gefunben. Wuf bie ~auer mut aber o~ne nare gntnbfi:i:~hclje!sterrungna~me auclj hie praftifclje I3terrungna~me gegeniiber ber mioei al~ bem muclj be~ Eeben )!Scljaben lciben. ~er!scljaben ift benn aua) gana Dffenbar, nicljt aule~t in bem - Lic. maumann bemerft in ciner 9Co±e au feinem Wrtifer:

13 Theological Observer. - ~itd)lid)'8eitgefd)id)t1id)e~. 461 w:tlie finb nadj i~rer ~ieberfdjrift an ber einfdjiiigigen m±em±ur (namen±ndj ZS. Sfaftan, m. ~ii~fer, ~. eeverg, R ZS~me{!3,. )Btun~ ner, ~. )Buftmann u. a.) nadjgeljtiift tvorben, D~ne baf3 idj midj bemnfaf3± gefe~en ~a±±e, fie au iinbern." \!(lier tvatum ~a± Lic. )Baumann banfen liver bie )Bive{ nadj i~rer ~ieberfdjrift - Dber fdjon bor i~rer ~ieberfdjrift - nidjt bamn ernftfidj nadjgeljtiift, tvie ( ~riftu!3 unb feine ~ljdftef fidj aut )Biver gefterrt ~aven? )Sierreidjt ~atte er fidj bann bodj "bemnfaf3t" gefe~en, feinen ~difer au anbern. {5'. 1lS in < ijinn. ZSm,,( ~riftl ~ljorogeten" fdjrewt.bet met~obiftifdje miffionar 1lS.:D. &,,'JanfDn au ; Staian, ~antung, ( ~ina, unter ber it6erfdjtift "ZSft ( ~ina bom un~g)at~ eni!3mu!3 vebto~t?" ba ; {5'ofgenbe: "ZSntereffant unb vebeutung!3borr ift bie )Betvegung aur 3erftiitung be ;, eine )Betvegung, hle jett in ben ~antungljrobinilen in ( ~ina unter bet nationafifhfdjen ~egietung fidj arrgemein betvteitet. )Son einem unfeter grdf3en StemlJe{ finb entfernt tvorben, unb iff jett ein ~ften~eim mit 200 armen miinnern unb {5'muen, iamtridj liver fedjaig ZSa~re ait. :tier griif3te StemlJe{ in ber Stat mifd, beffen mauern cine mehe in Umfang meffen, tvitb ganaiidj um~ 'geiiau±. :tiie i~n umgevenbe mauer ~a±te biefe :tia!3 &,,'JaulJtgevaube ve~erverg±e ba ;,~ton~,aimmer', tvo ber ~ai ~an, in fiirftfidjem llstunf bafafl unb fidj ja~r~unbedefang bon mmionen menfdjen anve±en Hef3. :tiiefe!3 riefige )Bifbni0 Iieg± jett mit arren anbern auf bem SfomlJDft~aufen. :tier ~tonfaal ift nun ba!3 f±abtifdje ~ubitorium, ba!3 2,500 itljiiite en±~ar±en forr. ~nbere ' eviiube forren in Befeaimmet, djulen fiir )soff!3etaie~ung, ljiife, )Babe~aufer uftv. bertvanbeit tverben. :tiet refigiiife filled be!3 aiten StemlJelbienfte!3 tvirb nidjt in )Betradjt geadgen. man tvitb fidj bem un~ g)a±~ eni!3mu!3, hann bem matetiafi!3mu!3 unb fdjfief3fidj bem &,,'JebDni!3mU!3 (bie Be~re, bafl ba!3 )Sergnugen ba!3 ift) autvenben. fdjaft!3~au!3 ber tam ift ~eimgefudjt tvdtben, bie bie Beute livetteben tvorrten, nidjt!3 mit bem ( ~tif±en±um au fdjaffen au ~aven. ~un fe~± i~r bie gtofle ~ufgave, bie bot un!3 liegt: fillit muffen at6eiten tvie nie aubor.!3 ift eine 3d±, tvo bie {5'teunbe in ber &,,'Jeimat mit i~ren in6tun~ unb freigevigen )Beitragen unfere ~rme ftaden muffen. Unfer bangehftifdjet )Bunb genieflt nodj immet gtofle!3 3utrauen, unb tvir ~aven auflet~arv bet iljci±±efljunfte bet ±abt nodj immer biefe 3u~iiter. :tiie Beu±e finb emljfanghdj, unb tvir muffen fie getvinnen, e~e bie llsroljaganbiften i~re &,,'Jetaen bergif±en. filla!3 immer bie ljdritijdjen 3uftanbe in ( ~ina fein miigen, ba!3 anbed an bet adje nidjt0: unfete ~r6eit fte~t feft. ;;Die mmionen bon menfdjen find ba unb ~aoen ba!3 bangelium niitig." ZS. st. m. Religious Liberty in Italy. - Tha,t Italy, especially owing to the Lateran Agreement of Februa,ry II, 1929, is a far way from enjoyment of tha,t liberty in religious matters which we citizens of the United States possess is evident from an a,rticle in the Oommonweal, a, Roman Catholic weekly, published in New York. The writer, Umberto Guggieri, evidently a member of the' Roman Catholic Church, is frank enough in his utterances to afford us a, glimpse or two of what conditions actually are. Touching the question of religious instruction in the schools, he says: "As to education, the former Minister of Instruction, Giovanni Gentile, introduced

14 462 Theological Observer. - mtd)lid)=8eitgefd)id)t1id)e~. religious teaching into the elementary schools in B'y Article 3& of the concorda,t this teaching is to be developed in the secondary schools (high schools and colleges) under the control of ecclesiastical authorities,. by priests or laymen. But this religious training - which is still to be rea.lized - is compulsory only for students whose parents wish it; others are free to have their children excused from the instruction. Thus no Jew or Protestant shall be given Catholic instruction." The Roman Catholic religion, we see, is taught in the public schools,. both elementa,ry and secondary, the Church being in control of this part of the curriculum. Wha.tever freedom there is, is merely of a negative nature. If you insist, your child will be excused from religious instruction.. But if you should try to have the Protestant religion taught in the public schools, imagining that religious freedom must imply equal rights for all creeds, you will dash against a stone wall. Think of Pennsylva,nia or Minnesota providing for the teaching of the Lutheran faith in all the public schools of the State, entrusting such instruction to Lutheran pastors or teachers and pacifying other reiigionists with the gracious permission to have their children absent themselves while the Lutheran Catechism is being taught" and you have a parallel. Again our authority says: "Nor is the liberty of religious discussion limited; only the liberty of insulting the Ca.tho1ic religion - or the Hebrew or the Methodist - is to be suppressed. Protestants, who are very few, and chiefly foreigners in Italy, now enjoy a greater freedom than before. Some of them, with the support of certain well-known anticlerical writers, presume to be put, as a religious body, on a ground of perfect equality with, the Catholic religion. The Church cannot" of course, accept this view if Catholicism is really to be the religion of the Ita.lian state." The statement a.bout unlimited freedom of religious discussion accorded. everybody in Italy is evidently not to be taken a;t its face value; for our author himself denies tha.t there is perfect equality with respect to the" Roman Catholic and non-ca.tholic churches. In this point, too, the freedom granted is chiefly negative. Believe what you please, says the present la,w in Italy, but do not ha,ve the auda.city t.o claim the rights the Roman Catholic Church possesses when it comes to organizing and maintaining a, church and extending its influence. It is to be hoped that Protestants will not be taken in by the vociferous boasts of the Roman Catholic press regarding religious liberty in Italy, since it is quit.e a.pparent that the vigor with which the claims are put forth is precisely in inverse ratio to what conditions actua.ily are. A. (S;in I5tteit uliet bie I5teffung aut I5djrift iuuet~alli bet ~vffiiubifdj~ ufvtmietteu ~itdje l5ullaftifa~. Dr. ~upre1fi~ ift ~rofeffor ber neutefta" mentricljen ef1:egefe an ber teiiendofdj"ltniberfitiit na~e Dei trapetob:jn. efr ~at±e f eine tellung Bur cljrift ba~in befiniert, baf3 bie cljrift in ben ~aup±facljen, aber nicljt in gefcljicljtricljen efinbel~eiten infpiriert fei. ~er Manchester Guardian Week~y, ber liber ben treit bericljtet, bemerft, baf3. man ficlj in efng!anb fioer dnen fo!cljen 6±reitpunft nur rounbere, roei! bide Sl:!erifer efng!anm liber bie cljrift gerabefo urieilten roie ~rof. ~up!effi~. 53eiber ift biefe~ llrieil liber bie djrift nicljt b!of3 auf "SHerifer" efng!anm; befdjriinh. ~a~ "S'hlratorium" ber tellenbofdj"ltniberfhiit ~at ~rof. ~u~ pleffis fuspenbiert. ~ie aclje fommt bor bie ~nobe. ){lei einer genauen.

15 Theological Observer. -.Ritd)Hd),,geitgefd)id)t!id)es. 463 Unteriudjung Mirfie es fidj ljerausfteifen, bat es oei benen, bie fidj an,,9ieoenfadjen" in ftoten, in ber ffiegei audj in oebug auf bie "S)auptfadjen" nidjt ridjhg fteljt. is. ~. (};nbguftige 2f6fage bcs (};uangchfd)en WHffious6unbes au ben \lsroteftau< tifdjen WHffiousucreiu. m5it oeridjte±en oerehs, bat ber ~roteftantifdje mif~ fionsberein, be? unitarifdjen 1928 ben Wn±rag f±errte, in miffionsounb auf(lenommen au hjer~ ben. S ier ~rotef±antenberein, ljieraulanbe "freie ~roteftan±en" ober audj,,~roteftan±enbereinler" (lenann±, hjin: ein "bo(lmenlofes", "m5iffenfdjafi" unb,8ibihfation berorei±enbes Grljrif±entum berireien, hjaljrenb gehfdje lljciffionsounb fldj aur Grljrifti oefennt. 9Iadj langeren [lerljanblungen unb ffiiicl'fpradjen mit ben oeieihgten IDeiHions~ gefeufdjaf±en lja± ber (fbangehfdje IDeiHionsbunb bem ~roteftantifdjen IDeif~ fionsberein cine W6fage au(leljen raffen. Wus ber?eegriinbun(l ber Wofage, bie in ben "WUgem. IDeiffionsnadjridj±en" (IDeara 1930) mitge±eut hjirb, ljeoen hjit foi(lenbes ljerbor: "m5ir f eljen in ~ljrer IDeiHion.S)erren fieljen, bie in iljrem offen±ridjen m5iden Wuffaffun(len ber±re±en, bie uns mit bem lsinn bes 2 unbereinoar erfdjeinen. m5ir ljaoen bon ~ljnen (leljor±, bat ~ljr [lorfianb nidj± bie IDeo(lridjreit lja±, in ~fjrem (lefam±en isreunbesfreife cine bon unferer WUffaffun(l abhjeidjenbe S ieu±ung bes ~ara(lrafjfjen in ber "offenthdjreit au berljinbem. S iie unfers?eunbes hjiirbe aoer fdjhjer (lefaljrbet hjerben, hjenn er.au einem ISpredjfaai berfdjiebener, in aus~ einanber(lefjenher Weeinun(len hjerben hjiirbe. m5ir (llauoen, audj bereban~ gehfdjen j))cihionshjeu bes ~[uslanm (le(leniioer bie gefdjloffene?eefenntnis~ einljeit ungeorodjen beioefjaiien au miiffen, um fie mit boller m5udj± aut eiiung oringen au fonnen.,8u f einem aufridjti(len?eebauem lja± bafjer ber S ieutfdje (fbangeiifdje Weiffionsounb jett nidjt hie isreubi(lreit geljafj±, ~ljrem efudj au enifpredjen. [lieimefjr fjaoen aue 'oeieuig±en IDeiffionsgefellfdjaften einmiitig bie Wufnafjme aoleljnen au miiffen geglauot. m5ir geoen ~fjnen.aoer bie [lerfidjerung, bat hjit gem oemiifjt f ein hjerben, ~ljrer IDeiffion bie Unterf±iitung in allen isragen freunbfdjafihdjer,8ufammenaroeit auteh hjer~ ben au laffen, bie hjir ~ljnen oieien fonnen. (fs ift uns ein bat im beu±fdjen IDeiffionsleoen hjeiteroef±efjt unb hjir IDeen~ fdjen fie nidj± ilu oefeifigen bermo(len. S iat o±t fefof± ein 9Ieues fdjaffe unh biefen ffiit ilut fjehe, iff unfer aufridjtiges erfreuhdj einerfeit? biefe Wofa(le ift, fo ift anbererfeiis nidjt fiar, hjie hie,8ufage "freunbfdjafihdjer,8ufammenaroeit" in Wusfidjt gef±errt hjerben fann, ba es fidj bodj augeftanbenermaten um S iifferenaen "in ljanbelt. is. ~. A Victim of the Arab Pogrom. - The Sunday-school Times reports that Harold Wiener, known for his defense of the Mosaic authorship of the Pentateuch, was one of those "who perished in the Arab pogrom in Jerusalem." The Times says: "He was himself an English Jew, a barrister -of Lincoln's Inn, who devoted his later years to critical studies in opposition to the Graf-\i\Tellhausen school. He was killed when defending certain of his Jewish brethren. His property he had bequeathed to the Moslem orphanage in Jerusalem." Also as an archeologist Mr. Wiener had gained.for himself an enviable reputation. J. T. M.

16 464 Theological Observer. - ~itd)tid)<,3eitgefd)id)t1id)ell. ':t>ie 6o\tljet~ unb ber ~aljft. ~ie 3ei±ungen melbe±en, ban audj ber ~apf± fur bie!reiigion ;frei~eit in!ruf3lanb eingeire±en fei unb IDW±e ftniiro cine u~nemeffe aum &)eu ber leibenben eeien aeieoriert ~aoe. ~er ~apft fpridjt audj bie rruartung au ;, ban nidj± nut ahe ~at~oiifen, fonbem bie ganae djriftiidje m.5eit fidj feinem,, eoet" fur bie 2eibenben anfdjiienen ltjerbe. ~aau oemedt bie "isreifirdje":,,~an ni# nut ahe Cf:~rif±en, fon" bern ahe nidj± bom :itaumel be ; ~ommunibmub unb ftnar1;i lmub erfaf3ten bemunftigen ftnenfdjen ben Wofdjeu gegen bie in!ruf3lanb bor fidj ge~enben reuel tehen, ift ia fethftberf±iinbhdj, unb emfte Cf:~riften ltjerben audj mit i~rem eoet bagegen fiimpfen unb fur bie barunter 2cibenben oei o±± um Cf:~rifti ltjihen einhe±en. Woer ltjenn ber ~apft fidj aum ftnunb ber Cf:~riften" ~ci± madjt, fo mant er fidj etltjab an, ruab i~m nidjt aufommt. noerbieb ift au oebenfen, bat ber ~apft bie!reiigion ;frei~eit g run b f ii t I i dj b e r" ltj i r f t unb ta±fiidjiidj nut ba bulbet unb fur lidj in Wnfprudj nhnm±, ltjo er nidjt bie ftnadjt ~at, Wnber ;gliiuoige au unterbrud'en unb au ;auto±±en. m.5o i~m bie ruel±ridjen ftniidjte ~ierin au m.5ihen ruaren, ~a± er biefeioen raufam" feiten oegangen, bie iet± feinen Wofdjeu erregen. jj,ran benle an ba ; m.5u±en ber ~ncfuifi±ion in panien unb in ben illieberianben, beren Wu±obafeB nodj bor furaem ein morgiinger be ; jetigen ~apf±e ; ag,gefegne±e djeiter~aufen' gepriefen ~a±, an bie gjart~oromiiu ;nadj± unb an bie &)ugenottenberfolgungen in isranheidj. ~af3 er aoer fidj erbreif±e±, burdj 3eIeorierung ciner \Su~ne" meffe bie gefdje~enben lln±a±en fu~nen unb bab &)eh beb ruffifdjen moueb forbem au ltjohen, ift cine meradjtung be ; cinigen \Suljnopfer ; ~ fu Cf:~rifti unb offenoart ben ~apft ltjieber ai ; ben redj±en grot en Wntidjriften, ber be ;ljalo gefiiljriidjer ift ai ; ba ; grooe, fredje 0:ntidjriftentum, ba ; jett in mutlanb unb audj oei ben ~ommuniften in ~eu±fdjlanb fo bieie gut" giiiuliige 2euie erfdjredt, ltjeh ber ~apft feine iseinbfdjaft ruiber Cf:ljriftum ljinter fromme!reben unb reiigiofe 3eremonien berftedt. ~arum ljeitt eb ia 2 ~ljeff. 2 bon i~m ag bem,ftnenfdjen ber \Sunbe', baf3 er lidj,in ben :itempe! ot±e ; fet±'. m.5adjfame Cf:ljriften fohen fidj bor beiben ljuten, bor bem offenbar ot±,!religion unb Ute acrf±orenben Wntidjrif±en±um unb bor bem unter ftommem djein fidj berbergenben redjten grof3en Wn±idjrif±en." is ~. ~nfdhitifdie ~iidier nom ~aljft auf ben ~nbe;r gefri1t. Wu ;!Rom ruirb gemeibe±: "illadj bem OsseTvatoTe Romano ~a± bie ~ncfuifition aruei gjudjer, me in!rom bon ber am±ridjen fafdjiftifdjen gjudjljanblung m±±orio beroffen±" Iidjt ruurben, berbammt. (fb finb bies imihiroii ; gjudj, eoe± bem ~aifer, ruab beb ~aiferb ift' unb ba ; j)judj,isafdjiftifdjer ±aat,,~irdje unb forren fdjruere merftof3e gegen bie ratljoiifdje Sfirdje, oefonber ; in ben ~unnen uoer bie medj±e ber Sfirdje unb be ; ~apf±e ;, en±~aiten. gjeibe j)judjer geiten ag am±ridj infpiriert, ba ftniffiroii unoerann±e lldunben ber" offenhidjen fonnie. ~ie bom matifan geforberte ftnif30ihigung ljat bie itaiienifdje!regierung aogeie~n±''' ~ie UaIienifdje!Regierung ljat mit bem ~a.\jft befannhidj rin Sfonforbat aligefdjloffim. Woer ein Sfonforbat mit bem ~aljfttum fann nie ruirfiidjen isrieben, fonbem immer nut eine Wrt m.5affen" ftihftanb bebeuien, ba ber ~apft prinaipieh nodj immer bab "gciftiidje" unb bab "rueltlidje", OeanflJrudj±. is. ~. Sur ~aftenfrage in ~nbien ljeint eb im,, eif±e ;fampf ber egen" ltjart":,,~n ahen :iteilen ~nbienb lja± bab Cf:ljrif±en±um in letter 3cit oe" beu±enbe isortfdjritte gemadjt. ftnaffenoeltjegungen un±er ben Wngeljorigen

17 Theological Observer. - Stitc!)HC!)~,8eitgefc!)ic!)t1ic!)es. 465 ber nieberen ~aften ober ber ~aftenlofen finb berfcljiebentiiclj liericljtet roorben. ~n ~aiberaliab unb anbern ~eiien be~ ~eiugugeliieg, roo ~aften~ Tofe in groten Ba~Ien <IT)riften getoorben finb, ~alien ficlj alier auclj ~n~ ge~orige ber ~o~eren ~aften bem ~baugeiium erfcljloffen. lffiii~renb borl bor atoei ~a~ren noclj nicljt ein ~u~enb ~inbucljriften au~ ~o~eren ~aften in auen ~aiberaliab"~orfern au finben toaren, finb e~ borl ie~t toenigften~ 800. Unb ~~niiclje~ mirb au~ anbern ~eiien ~nbien~ liericljtet." ts \\S. l/riffenufg net: funtntunifttfdjen ~t:ul1ngnnnn in mnfffnnn nnt Oftet:inge. ~m 21. ~prii, alfo am ;Dftermon±ag, tourbe au~ imo~fau gemeibet:,,~ie atoeiljunber± ober meljr ortljob06en [ba~ ift, griecljifclj"ra±ljoiifcljen] Sl'trcljen, bie noclj offen finb, toaren geftem mit ~nbil:cljtigen iilierfiirr± tro~ ber inten" fib en antireiigiofen ~ampagne feiten~ ber ~tljeifteniiga, bie bafiir geforgt ~a±te, bat aue ~eater in imo~fau fcljon um imittemacljt geoffnet toaren, bieie \JiIm±ljea±er burclj ;Drcljef±ermufif bie imaffen anaieljen forr±en unb imiiitiidapeuen auf ben offentiicljen jjslii~en fpieiien." ~ie otoje±regie" rung fou ia fiiraiiclj einen ftra±egifcljen lffiecljfei '6efcljloffen ljalien in ber ~r" fenntni~, bat etoaii imiirtl)rer, alier feine 2Uljeiften maclje. ie toirb, toenn fie noclj etlna~ ranger lelit, au~ ber ~rfaljrung lemen, bat bie tre" ligion auclj burclj,,~raieljung" unb "imufh" niclj± leicljt au~gero±±e± tuer" ben faun. ts \\S. ;tile e:iiljnc bei\l ;ticu±id»eljilngehfdjen Slfbcfi\l ijum e:tulliu1u bet: ::tfjeu> {ugic attfgeforbed. ~ie in merlin erfcljeinenbe Beitfcljrif±,,~er ~ufreclj±e" liring± bie foigenbe ~cotia:,,2n~ ~errenmeifter be~ ~oljanniterorben~ tuenbe± ficlj \\Srina ;D~far bon \\SreUBen mit foigenbem ~ufruf au bie o~ne be~ ~eu±fclj"ebangelifcljen 2rber~:,~m S1a1JiteI am 4. tseliruar 1930 ift liefcijloffen, bie oljne be~ ~eutfclj"c1jangeiifcljen Wbel aum ±ubium ber ;itljeologie an" aurcgcn. ~clj tuenbe miclj baljer an bie ~ugenb unferer ~reife, bie eine meruf~tualji noclj niclj± ge±roffen, unb an aue bk benen e~ ein ~mft iff um bie fcljtoerliebrolj±en i'tlierlieferungen ber )Siiter, benen )SoU unb ma±erlanb noclj ro13c~ liebeu±en unb bie mitarlieiten tuouen an ber ~raieljung be ; )Sone~ filr Beit unb ~tuigfch. eit ~a~rljunberlen, im Bufammentoiden mit anbem ±iinben, lja± ber WbeI an biefcr 2tufgalic, bor aucm in bcr Wrmcc, mitgearlieite±. Un±er bem ~oclje bon )Serfame~ ift ber aue lffieg eingeeng± unb filr bieie nicljt meljr gangoar. ~lier e~ gi6± einen anbern, ber au toenig oefann± ift unb boclj mit gro13em ~rnf±e oeaclj±e± tuerben forr±e. inb auclj bieie unferer Iieoen auen S'i'afemen gefcljloffen, unfere ~ircljen fteljen noclj offen unb rufen Iau± naclj imiinnern, naclj treuen.l)iden, beren eraieljenber ~ienf± unf erm armen )SoUe nie f 0 oitter notig getoef en ift toie ~eute. etoi\3, nur bie meften [be~ WbeIB] finb forclje~ ~ienfte~ toed unb finb taugliclj, iljn au~auricljten. Woer eoenfo getoi13 finb un±er ben oljnen be~ ebangelifcljen ~bel niclj± lnenige oerufen, in bie treiljen biefer meften au ±re±en. miclj± anber~ al bor oalb ±auf enb ~aljren unf ere )Sorfaljren ba~ S'i'reuil genommen ljaoen, um bie.l)errfcljaft ber llngliiuoigen illier ba~.l)eiiige Banb au oredjen, mogen ie~± unf ere oljne, bie bie )Betltfung baau in ficlj berf1jilren, ba~ getftliclje ~m± tuiiljlen aum ±teite tuiber ben Un" glaulien, ber bon auen efaljren, bon tuelcljen )SoU unb )Sa±erlanb 6ebrolj± tuerben, bie ±obiicljfte if±. ~atltm fouen bie oljne be~ ~eu±fclj"ebangefifcljen ~bel~ f±et~ ba~ alfe unb immer neue lffiod in iljrem.l)eraen erfiingen Iaffen: 0 ± ± tu i I I e i\ll ~Ue ~oljanni±ettitter toerben gelieten, bief e ~unbgeliung 30

18 466 Theological Observer. -,Ritc!)Hd)~2eitgefd)id)md)e!;' au betliteiten unb feilift in au roitfen, bamit fie {"Srudjt litinge filt unfet )Golf unb )GaterIanb.'" -?Sefanntlidj fomm±.l3ut~et auf benfeilien ~unft.?jladjbem et in bab man bie ~inbet ~anen fou" batauf ~ingeroiefen ~at, roie bai3 ~tebigtamt foroo~i ag bet ~tdje bient, fligf et ~inau: "illsenn bu nun gieidj ein ~onig roiiteft, fo fomef± bu bodj bidj nidj± roert Iaffen bilnfen, bab bu mit auem beinem ut baran geroagt, au foidjem Wmt unb illsetf gelien unb etaie~en modjfef±." (X, 431.) SDie ~araueiifierung bei3 SDienftei3 im ebangeiifdjen ~tebig±amt mit bet ~ehna~me bet titietfidjen )Gotfa~ten an ben ~teuaaugen, "um bie &)errfdjaft bet llngiiiuliigen illiet bai3 &)ehige.l3anb au litedj en ", ift etroai3 mibiidj. SDie S'tteuaailge roaten ein fdjtechidjet llnfug unb ftiitften bie &)errfdjaft bei3 ~apfttumi3 unb bienten bei3 S'tteUaei3 0:~tifti, roeir bie ~iipfte auf runb bet ~ehna~me an ben fueuafa~tten WliIaB et±ehten. {"S. 9Jhl~nung ijur ~ufie in ner,,'!ieutfdien 2e~rerijeitung". "SDai3 jilngere efdjiedjt", ~eibt ei3 bort, "fann unmogiidj tedj± nadjemfinben, roie ei3 uni3 WHen aumu±e if±, roenn roit bet betgangenen Betten gebenfen. eroib, roit fonnen ott nidjt genug banfen, bab unfet SDeutfdjei3 lreidj tro:\) bet nodj liefte~t. illsit gebenfen in ~eta< Iidjet melie unb SDanfliatfeit unf etet flit bai3 )GatetIanb gefauenen?stilbet unb banien liefonbeti3 unfetm art en ge±teuen (Mart, bem gtoben enerai< feibmatfdjau unb lreidji3ptiifiben±en b. &)inbenliutg. Wliet roenn roit im eift auf biefei3 btit±e lreidj fdjauen mit au feinem ;;Sammet bann betfte~en roit bie ;;Suben, bie untet 0:\JtUi3 aui3 bet liali\jionifdjen efangen< fdjaft ~eimfe~ten butften. (6i3 roitb lietidj±e±: Wg bie runbftdne au bem fe~t liefdjeibenen neuen ~emper geiegt rourben, ba jaudjate auei3 )Goff Iau± lieim.l3olie bei3 &)(littn, bab bet tunb am &)aufe bei3 &)(littn geiegt roat. "Wliet bieie bet arten ~tieftet unb Eebiten unb olietften )Giitet, bie ba botige &)aui3 gefe~en ~atten, ba nun biefei3 &)au gegtiinbet roatb, roeineten fie Iau±. )GieIe aliet ±oneten mit {"Steuben, bab bai3 efdjtei ~odj etfdjou, bab bai3 )GoU nidjt etfennen fonn±e bai3 ~onen mit {"Steuben bot bem e< fdjtei bei3 illseineni3 im )Golf", (lii3ta 3, SDai3 roat nadj dnet fieliaig~ iii~tigen efangenfdjaft. illsit fte~en, menfdjiidj lietradjtet, nodj bot adjt~ unbfilnfaig ;;Sa~ten unfetet fieliaigjii~tigen nationaien ~edj±fdjaf±' SDiefe ~atfadje batf unb fou uni3 al0 0:~tiftenIeu±e nidjt mit tatenlofem ~effimg< mui3 etfiluen. Wliet niemanb roitb bon uni3, bie roit tilnbung unb?sau bei3 arten, madjtbouen unb giiinaenben S'taifetteidji3 etleli± ~alien, etroatten biltfen, bab roit ben neuen?sau auf neuet runblage, ben oti fegnen moge, mit ;;Saudjaen liegtuben. ~dn, bai3 fonnen roit nidj±' Wliet unfet ott madjt feine lje~iet. (lit if± audj bet &)(lirr bet illsertgefdjidjie, bet audj unfeti3 )GoHei3 in feinen aumiidjtigen &)iinben ~at. IDcoge unfet atmei3 )Golf bie Beidjen bet Bd± betf±e~en, bamit nidj± beteinft bie futdj±liate got±iidje {"SIammcnfdjtift:,IDCene, mene, ~efef up~atfin' audj bai3 unfeti3 fdjroet ~eimgefudj±en, im (liienb etf± tedjt bon uni3 gefieli±en beu±fdjen )GoIfei3 anfiinbige 1 ~enn ei3 bie Bd± feinet &)eim~ ludjung etfenni unb au ben DueUen auet roa~ten )GoIf rraft, ottei3futdj± unb )GaierIanMIielie, autilcne~rt, bann roetben ei3 dnfi unfete ~inbet obet Si)inbei3finbet mit.l3oli unb SDan! unb jaudjaenbem lril~men auf neue et~ fa~ten biltfen: illseidj eine illsenbung burdj ohei3 {"Silgungl" {"S. ~.

19 Theological Observer. - ~itcf)licf)~3eitgefcf)icf)md)es. 467,iSn ~ethn gili! e~ nidit lifuu ~u1umltniften. ::Da~ "IBetHnet 5l::age. ufah" uetidjtet: "mdjitdlame an jeetfinet.mtdjen ift bie neuefte <ttfdjei. nung in bet Dteidj~~au1Jtftab±' Wn einet.mtdje am &;;>umliofbg~ain ift ami. fdjen ben jjsotialen ein gtof3e~ 5l::tan~1Jatent angeutadjt, auf bem alienm in bef±immten 2mifdjentiiumen medjfefnbe jeibeff1jtildje auffeudjten. ::Det merbenbe <ttfoig bieler lneutung foil tedjt gut fein.",;sn bet,,::deutfdjen Ee~retaeitung" Iefen mit bie~ untet bet iibetfdjtift,,::die moberne ~itdje". ::Diefe Wtt mobernet ~irdje fann man fidj gefallen Iaffen. is jjs. Wlt~ $oien lilier hie lidatilinrg.,;sn bem ~BIatt,,@faulie unb &;;>eimat" refen mir:,,<t~ gibt eine jeutg im beu±fdjen Eanb, bie fennt bon mandjem mub jebe~ ebangehfdje.mnb in bet ganaen m3eit. m3eif3 e~ audj nidjt getabe biet bon ben Dtittern unb isiltften au etaii~ien, bie in gfanabollen 2eUen in biefer feften jeurg au~. unb einritten, fo meif3 e~ um fo me~r bon bem e in en.anann, ber in biefer jeurg &;;>etberge fanb unb i~ten lnamen beril~mt gemadj± ~at. ::Die m3ar±burg im ~ilringer m3afb unb.anatiin Eut~er, ber ltnerfdjrocfene treitet flir bie <t~re be~ <tbangeiiu~, ba~ gim aufammen dnen guten un~ nidjt allen fo, menn mir ba~ ebangeiifdje djut. unb 5l::rutIieb bon ber Mten jeurg fingen, baf3 mir im f±illen bie ~odjtagenben.anauern ber m3artburg f e~en? isreiiidj mouen mir nidj± bergeffen: Unfer Eut~er ~atte einen befferen djut ag bie feften Ouaberfteine be~ ftoiaen jeaue~. '@r ~at fidj nidjt geflirdjtet, au~ bem fidjeten &;;>eim btoben im jeurgfiimmerlein Wbfdjieb au ne~men unb gen m3ittenbetg au reuen in ben milben Stam1Jf mo e~ flir i~n um Eeben unb 5l::ob ging. ::Da erft redjt nang e~ in feinem &;;>eraen:,<tin' fefte jeutg ift ::Darum ~a± bet fromme.analer redj±, ber unfer rreine~ jeilb bon ber m3artuurg geaeidjnet ~at: &;;>odj ilbet ber min. teriidj berfdjneuen jeurg, au~ ben m30hen be~ &;;>immeg, biicfen &;;>eiianm. augen ~ernieber, unb &;;>euanm~iinbe fegnen ba~ Eanb, gegen Unglaulien, m3a~r~eit mibet bie Eilge, mdjt gegen bie isinfterni~ fiim1jf±.,m3et un±er bem djirm be~ &;;>iidjften fitt unb unter bem djatten be~ WU. miidjtigen bleibet, ber f1jridj± au bem &;;>@rrn:.aneine 2uberfidjt unb meine jeurg, auf ben idj ~offe', jjsf 91." is. jjs. '!lie Drientalen remen gern l:\ltt~er~ ~atedii~mlt~ alt~\t1enhig. m3it Iafen im News Bulletin be~ National Lutheran Council in beaug auf bie lbermenbung be~ ~feinen Eut~erfdjen Statedji~mu~ in ber.aniffion~arbeit: "Among Orientals, who since time immemorial have been accustomed to learn their lessons by rote, it has become a popular book wherever it has been used. It is a book to be learned by heart and at the same time to be taken to heart." ::Da~ ift fidjetiidj tidjiig. lnur ift ba~ Wu~menbiglernen be~ Statedji~mu~ nidjt biof3 filt bie OtientaIen, fonbern audj filt hie Orai. bentalen cine gute.anet~obe. Eut~er fefbft ~at fidj bie adje fo gebadj± bei bet Wbfaffung feine~.\heinen gim bie 1Jiibagogifdje Wnmeifung: "jeei bem jungen ~onbleibe auf cinet gemiffen, emigen isotm unb m3eif e unb le~te fie flir ba~ aueretfte bief e ±ilcfe, niimiidj ~a±erunfet ufttj., nadj bem 5l::e&± ~in bon m30ti au m30tt, baf3 fie e~ auclj fo n a clj fag en fiinnen unb a u ~ men big Iernen." (X,2.) o ~a± e~ Eut~et in feinet isamiiie unb auclj filt feine eigene jjsetfon ge~aiten. ",;sclj ±ue mie ein Stinb, ba~ man ben ~a±edji~mu~ Ie~te±, unb lefe unb f1jredje audj bon m3 0 t ± au m3 0 t ±, be~.anotgen~ unb menn idj 2eit

20 468 metmifcl)tes nnb ieitgei cl)icl)tlicl)e 91otiicn. ba l matetunfet, ~falmen uftu. Unb mut noclj taghclj bailulefen unb ~ftubieten unb fann bennoclj nicljt befteljen, roie iclj getne tuome, unb mut dn Sl'inb unb. 6cljiUet be l Sl'a±eclji lmi bldben unb bleib' l auclj getne." (X, 26.) jillie fte~t e l abet mit bem metftcinbni l bet Sl'ateclji lmu ltuorte auclj feiten l bet Sl'inbed jillit ~aben im botigen ;Jaljt (. u. jill., ;Ja~tg. 75, ff.) au l bem,,)betliner ffieiclj lboten" Ur±eHe fo~ tuolji bon,,,i.laien" ai l bon 5r~eologen, refp. ~abagogen, ilbet u±~et l Sl'Ieinen Sl'a±eclji lmu l unb beffen metf±anbiicljfcit betoffentricljt. ;Jm allgemcinen fteljt e l fo, bat bie aien ben Sl'ateclji lmu l lcicljtet berftanbhclj finben ahl Die 5r~eologen unb ITacljpabagogen. (1;in ibanfbite ±or, alfo dn aie, ur±eute: "jillie bie )Bibef ba l )Buclj allet ibilcljet ift unb immet bfdben luirb, fo ift bet u±~etfclje sta±eclji lmu l bet boilfommenfte (1;;t;±taft ber bibhfcljen ;Offenbatung be? l unb dn un±riighcljer, mit niemai l fcljtuetberftanbhclj getuef enet eitfaben aut (1;tfaffung be l ebangehr l filt jung unb art." (1;in anbeter aie autette ficlj ba~in:,,(1; l tuerben bath bolle filnfunbfecljaig ;Ja~re fein, bat iclj angefangen ~abe, ben stateclji lmu l u±~er l au Iernen. IT rehiclj, am ~nfang be l ernen? ilbertuog nur naclj unb naclj, auis bem ~ammerfcljeine finbhcljen 2r~neniS ~erauis, tuuclj? ~eller unb ljeller bais merftanbniis. ~ber unauisfprecljiiclj banf6ar bin iclj bem (1;r±ern~aufe und ber 6cljule, bat fie in ber,beit ber ftarfften und naclj~ lfraft miclj auclj u±~eris SHein en sta±eclji lmu? ~alien auistuenbig rernen raffen. 6ie ljaben mir bamit filr bais ganae eoen einen 6cljat mitgegeben, bon bem iclj ber reicljen (1;rfa~rungen biefe? bieibetuegten eoenis nur fagen fann: jillo~i jebem, ber biefen 6cljat oljne~ gleicljen fein eigen nenn±, auistuenbig unb intuenbig; aoer tuelje iioer bie frebefnbe 5ror~ei±, bie i~n am!j nut einem einaigen mnbe boren±~iirt J" ~at eis 5t~eorogen unb amtricljen (1;raie!jern fcljtuerer tuirb, fidj in u±ljeris Sl'a±e~ dji?muis ilu finben, gelj± auis ben auis biefen S1!reifen mitgeidrten Ur±eiIen ljerbor. ~ie lmeinung, bat in u±~eris sta±edjiismu? ein fptadjhdj unb jillenbungen unb jillor±e boriiegen, bie lljar± fremb gelljorben finb,!jat ilu nicljt gering em 5reH barin, bat ber 6inn filt eine einfadje unb Hare 6ptaclje bieifadj bedorengegangen ift. ~at Bu±ljer mit fdnem ~ringen auf bais ~uislljenbiglernen reincistuegis ein berf±cinbniislof eis ~uislljenbiglernen im 6inne ~atte, ge~± audj barau? ljerbor, bat er oei bem Sl'a±ecljiiSmuiS~ un±erriclj± auclj auf "bier (1;;t;empel auis ber 6djrift" bring±. IT. ~. nuer hie merlireitnng be l ( ~riltcntnm l in (,l:~ina Iefen lljit in ciner 6t. Bouifer 2ei±ung o~ne Ouellenangabe:,,~at bais ( ~rif±en±um in ( ljina bereig bor ±aufenb ;Ja!jren lirilljte, ift eine 5ratfaclje, bie burdj ben fran~ \)Saul \)Serriot feftgeftellt lljurk (1;r entbecfte in ciner S)jj~re oei 5rung S)uang in ber Sl'iangfu~~tobina eine ~nila~i aiter 6cljriften, un±et benen ficlj cine ffioue befand, Die im neunten ober aeljnten ;JaljrljunDert bon cljinefifcljen ( I)riften berfatt tuorben lljar. ;In biefem ~ofument befand ficlj dne cljinefifclje ftberfetung beis,gloria in Excelsis' unb cine lmittehung, bat Die 2aljl ber )Bilcljer, bie au? ber cljriftricljen lmutterfirclje in 6qrien in0