(!Tnurnr~tu wl1rnlngirul linutqly

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1 (!Tnurnr~tu wl1rnlngirul linutqly Continuing Lehre und Wehre (Vol. LXXVI) Magazin fuer Ev.-Luth. Homiletik (Vol. LIV) TheoI. Quarterly ( )-Theol. Monthly (Vol. X) Vol. I December, 1930 No. 12 CONTENTS Page FUERBRINGER, L.: Paulus in Athen...' ENGELDER, TH.: The Active Obedience of Christ GRAEBNER, TH.: Reformed Tendencies in Certain American Lutheran Churches 'BERNER, E.: Abhaltung einer Gemeindevisitation ivrueller, J. T.: Address on Rom. 14, 7-9 at the Memorial Service for Mr. Erling Teigen STREUFERT, F. C.: Pastoral Visits Dispositionen ueber die von der Synodalkonferenz angenommene Serie alttestamentlicher Texte Theological Observer. - Kirchlich-Zeitgeschichtliches Book Review. - Literatur Em Prediger muss nicht allein weiden, also dass er die Schafe unterweise, wie sie rechte Ohristen Bollen sein, sondern auch daneben den Woelfen wehren, dass sie die Schafe nicht angreifen und mit falscher Lehre verfuehren Imd Irrtum einfuehren. - Luthe'r. Es ist kein Ding, das die Leute mehr bei der Kirche behaelt denn die gute Predigt. - Apologie, Art. ~4. If the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Oor.14, 8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States", CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.,

2 Theological 0oserver. - jj;hcf)rtcf)'3eitgefcf)id)t1id)es. 933 Theological Observer. - ~irdjndj",8eitgefdjidjtiidje~. 1..lmtrika. ~u!$ bet iel)nobe. iuiet bie fitdjiidje ~tlieit untet ben tubenten bet llnibetfitat bei$ taatei$ 9lelita lfa entne~men luit bem,, iib~9lelitai$fa~ ~iftrift llioten" ben folgenben IDetidjt au l bet ~ebet be l,, tubenten~ paftoti$": "IDeibe ~nobartiftrifte, bet iib~ unb bet 9lotb~9lelitai$fa~ ~iftrift, ~alien im &uguft ben IDefdjlut gefatt, tie &tlieit untet ben rut~etifdjen tubenten folllie bie eeifotge untet Eut~eranern in ben anbern offentridjen &nftarten in.2incoln gemeinfam au li etteili en. ~ie tubenten" fdjaft teftutierl lidj aui$ lidbet l ift batum nut tedjt unb liillig, bat lieibe ~iftrifte nidjt nut morarifdj, fonbern audj finanaieu tie &tlieit li etterli en. jffiit finb jett in bet allleiten jffiodje be l djulja~ti$. ~ie meiften Sl>arlen ~at un l bie Registrar's Office fdjon iiliet" gelien. IDi l jett finb etroa 385 Iut~etifdje tubenten eingefdjtielien. ~at" untet liefinben lidj, follleit meine Sl>enntni l jett teidjt, etllla 130 au l bet ~nobaifonfetena. flliet bie SJiilfte ~alie idj fdjon fennengeiernt. ~ie iilitigen miiffen alienm in i~ten jffio~nungen aufgefudjt roetben. SJoffentridj ~alien obet &mt llitiibet e l nidj! un±etiaffen, mit tie 9lamen bet neuen ±uben±en anaugelien. jffienn fordje 9ladjtidjten fe~ien, bauet± e l oft range, lii l idj tie lietreffcnben Eeute l betiautet, bat tie djiiietaa~i in biefem emeftet etroa 300 getinget fei ali$ im etften emeftet be l betgangenen ~a~te l. &udj bie Iut~etifdje Eif±e ift etroa l fieinet ai l im botigen ~a~te. ~ai$ mmmt roo~i bon ben,fdjredj±en BeUen' im Eanbe. ~an metft audj, bat bieie tubenten &tlieit fudjen. ~o miigiidj, atlieiten fie btei lii l biet tunben tiigridj, um fidj bie ~a~raeiten au betbienen. jffienn bie &tliei±i$ftunben am &lienb finb, i:lann fiinnen bie jungen.l3eute unfete IDiliemaffe nidjt liefudjen. ~an finbet jebe l ~a~t dne &naa~i, bie unfete j8etfammlungen gerne liefudjen roiitbe, aliet butdj &tliei± alige~arten lllitb. ~et ±uben±enpaftot mut lidj bann bamit lie~ gniigen, foldje tubenten ptibatim au fptedjen unb fie aum tegeimiitigen IDefudj bet ltienfte au gelie audj in tiefem;sa~te feinen egen au unfetet &tlidti" ~. ~. Retractationes Populi Americani. - Poultney Bigelow, the author of historical books, went to Doorn this year to confess his wrong in accepting and spreading the story of Germany's war guilt. For ten years he had been studying the documents relative to the matter. The leader of the band which prevented David Starr Jordan from delivering an address in Baltimore in 1917 against the entrance of the United States into the war was Carter G. Osborne, Jr. Mr. Osborne served in the war with distinction, is now editor of the ]Jlode1-n World (Baltimore), and in an open letter addressed to Dr. Jordan confesses that Dr. Jordan was right and he himself wrong. Former Senator Robert L. Owen declared in 1927 in his book The Russian Imperial Oonspiracy: "Such a confession [that Germany had imposed war on the Allies], so extorted, has in history no equal in the magnitude of its injustice. This confession of gnilt should be removed and the world brought back to understanding, truth, and good will." In the Betroit News of Augnst 28, 1927, Cyril Arthur PIa yes says concerning this book:

3 934 Theological Observer. -.Ritc91ic9~3eit\Jefc9ic9mcges. "The value of Senator Owen's contribution is that he is not a professional historian.... But he is an American citizen, looking with undisguised horror at something that has shocked him. His anger is that of Everyman. His voice is the voice of the public. The terms he employs are in the common tongue. The fundamentals he declares are those cherished most dearly by humanity. He is of those who were deceived and who paid." Similar straightforward declarations are being made by religious writers, and it is because these men see fit to touch upon the matter while treating of religion that we reproduce their statements here. In the latest edition of The Faith by which We Live (thirteenth thousand in circulation) Charles Fiske, Bishop of Central New York, says: "I trust it will not be thought flippant if I start this chapter by reminding my readers that a good many people, back in war days, frequently used most violent language in declaring what they thought ought to be done to the men who were responsible for plunging the world into that awful tragedy. Just what would be a fitting place in which to put them or a fitting sentence to inflict upon them? In those days we had no doubt as to German guilt. What ought to become of those who deliberately planned the devastation of Poland and Armenia, the ruin of Serbia, the outrage against Belgium, the barbarism in Northern France? What punishment would be considered adequate for those who were morally responsible for the sinking of the Lusitania, the murder of Edith Cavell, the crucifixion of captured soldiers, the enslavement of industrial workers, the ravishing of women, the mutilation of children, the deliberate destruction of property apart from war necessities, the ruin of churches, the defilement of altars, and the host of other horrors that marked the war? By this time the violence of our prejudices has died down, and we are not quite so sure that all the sin was on one side or all tales true" (p. 301). Dr. William Adams Brown declares in Beliefs that Matter. A Theology for Laymen (1928): "We had a vivid illustration of this transfer of responsibility during the war. There was no doubt then in anybody's mind that a great sin had been committed and that repentance was needed. But it was not England, or France, or Russia, or Italy who had sinned, least of all the United States, but Germany. Those who were living in Germany at the time would have heard Germans saying the same thing of the Allies" (p. 128). S. Parkes Cadman, in Answ61's to Eve1'y-day Questions (1930): "Whole societies can occasionally turn berserker and jeopardize our boasted civilization. If you still doubt this, read the description of scenes which were witnessed in every capital and province of hostile states in the late summer of It was then that a large part of the world went mad" (p.328). The popular preacher Rev. Wm. L. Stidger said to a lady who spoke of "the bestial Germans": "I was not aware that a single human being still existed in the United States who still nourishes the war hatred, the foolish war hatred of ten years, fomented by propaganda." The article in which he relates this incident appeared in the OMistian Herald and, translated, in Der OMistliche Apologete of April 2, It characterizes the English propaganda as being based mostly on deliberate falsehoods, and the writer frankly states: "It appears to me that we all behaved just about alike during the war, with the same cruelty on one side as on the other, and with just the same humanity."

4 Theological Observer. - Stitc!)HC!)~8eitgefc!)tc!)tlic!)e~. 935 Reviewing a book by George Sylvester Viereck entitled Spreading Germs of Hate, the Christian Century says: "Only those need be ignorant who want to be ignorant of the part that false propaganda played in heating us all to the fighting point during the war. Sir Philip Gibbs was the first to tell the discreditable truth to England. General Crozier has recently told more of it. It is pretty well known how effectively and with how little regard for truth George Creel's publicity organization did its work. Colonel House, in his calm and dispassionate manner, has told how large a part was played by our campaign to break down German morale. The excited and exciting lectures of Dr. Hillis (with faked illustrations) are classified where they belong, as literature of the imagination. George Viereck, who was in the thick of the thing through the whole war, now reveals, with a degree of detail not heretofore given, the extent of the campaign waged in this country for creating hatred of the Germans. His book comes close to being a demonstration of the proposition that you can't have war and truth at the same time, as General Crozier shows that you can't have war and morality of any other sort." E. jill!) ~nlmtt~? :In feinem,,91el1) glorfer [lrief" im "Qu±~. ~erolb" fdjreibt b. [l. uber ben im ~[uguft bon Iiebern unferer l)nobe ge~aitenen Luther Day in ()cean robe, 91. :J., unter anberm, lllie foig±:,,~ieberum ~at bie IDCiffourifl)nobe i~ren fogenannten Luther Day in ()cean robe, 91. :J., abge~aiten, unb alllar mit ~ier ~aben lllir Iut~erifdje [lefenn±nw in bouenbeter \'Yorm.. " fftegdmiibig bebauern roir ben Umftanb unferer 2erfpIitterung, lllenn roir bon biefem groben ;;tag in 91etu :Jerfel) Iefen ober audj babei gelllefen finb. o grob unb erfoigreidj ber 5tag audj ift, er lonnie nodj bebeutenb grober fein, lllenn man e Iernen lonnie, djuiter an djuiter au marfdjieren. Qeiber lllirb aber auf :Ja~re ~inau feine i'lnberung eintreten in bief em lber~iiitni. lbide unf erer eige~ nen Iieber llliiren baau berei±, audj gar bieie inner~alb ber Whffouri" fl)nobe. Woer e ~apert immer tuieber an irgenbeiner mabgeoenben ±eue." SDaau bemerft bie fftebaftion:,,~ie fonnen lllit: in firdjiidjer [leaie~ung mit foldjen djuiter an djuiter aufammenge~en, bie un ~anaei~ unb Wbenbma~f gemeinfdjaft, fogar ebe± gemeinfdjaft offiaieu berllleigern'?" 2111ei ~orrefturen au borfte~enbem burften be "lber~ ~iiitniffe " alllifdjen WUffouri unb ber lbereinigten Qut~erifdjen Sfirdje bienen. 2uniidjft moge gefag± fein, bab nidjt nur "gar bide inner~aib bet: IDCiffouri~ fl)nobe" bereit finb,,, djurter an djuiter" mit ber U. L. C. "aufammen" auge~en", fonbern audj bie ganae WUffourifl)nobe. SDie IDCiffourifl)nobe ~at niimiidj bab fie cine \'Yrieben fl)nobe ift, bie mit auen Qu±~eranern "aufammenge~en" modj±e. ie fteu± fidj badber bon ~eraen, bab fie mit Qu±~eranern in SDeu±fdjlanb, jjsolen, WufiraIien, [lrafiiien, Wrgen~ iinien, :Jnbien, a:~ina, ben lbereinig±en taa±en Uflll. aufammenge~en barf, unb bon ~eraen, bab biefe 2ufammenge~en audj in 2ufunft gefdje~en moge, unb alllar me~r unb me~r. SDa ift bie cine ~orref±ur. SDie anbere ift biefe: :In ber IDCiffourifl)nobe gio± e fcine "mabgebenbe teue", bie bafur berantlllortridj if±, bab e~ mit bem 2ufammenge~en mit gellliffen l)noben,,~aper±". SDie IDCiffourifl)nobe ~a± niimiidj iumiidjfei±, bab fie burdj unb burdj bemorratifdj ifi; bie emeinben mit i~ren jjsaftoren beftimmen, llla~ gefdje~en fou, ober, um e~ nodj anber au~aubrucfen, bie i)nobe ~anbeit af foldje. SDamit nidji eillla gebjiffe

5 936 Theological Observer. - ~itcl)ficl)'3eit(lefd)icl)mcl)es. ~rofefforen au miidjtig in iljr Illerben, finb fie burdj eine ~onftitution~~ lieftimmung "faitgefteiit".!!bii~renb niimiidj ber fdjiidj±efte lr~rift ftimmen barf, barf fcioft ber gele~riefte t~eologifdje~ofeffor auf ber t)nobalber~ fammlung feinen timmaet±ei liefommen. :1la l ift bie 31lleite ~orreftut. Ulier ba entfte~t nun bie Brage:,,!!Bo ~avert' l benn ~!!Bo~er bie ~rennung alllifdjen ben lieiben genannten LJnoben~ Un biefer ~rennung ift nidjt bie lmiffourift)nobe fdjulb. :1lie ganae lmiffourift)nobe fte~t niimiidj fo, bat in bemfeilien UugenliIid', Illo fidj eine anbere t)nobe mit lmunb unb ~at au fdjrift~ unb liefenntni$gemiiter Ee~re unb ~ra,t;i$ berfte~±, fie mit einer foldjen t)nobe,,3ufammenge~t" unb,, djuiter an djur±er marfdjiert".!!bo aoer inner~aio ciner t)nobe ober ciner )Berliinbung biele ~aftoren au ben Eogen ge~oren, bon ben emeinbegiiebern gar nidjt au reben; roo geroiffe ~aftoren unerfdjrod'en falfdje 2e~re unb ~ra,t;i$ ber~ ire±en; Illo ganae emeinben unb emeinbefomvle,t;e einem Unioni~mu~ ~ulhlgen, ber auf eine )BerIeugnung be~!!borie~ otte~ ~inau~iiiuf±; Illo man feinen vott bariilier ~at, Illenn getdiffen Eeuten i~r mefenn±ni~ ein (trnft ift; tura, Illo eine rut~erifdje t)nobe 31llar ben ~amen Iut~erifdj fu~rt, alier in Ee~re unb ~ra,t;i~ nidj± boll unb ganti Iu±~erifdj fein Illill: ba marfdjiert bie lmiffourift)nobe nidjt djur±er an djur±er, oliroo~r fie ben "Umftanb ber 3erfvHtterung" auf~ tieffte liebaueri. :1la~ lmanfo in ber U. L. O. ift bie "matgelienbe ±eile", Illo e~,,~averi". olialb biefe~ lmanfo roeggetan Illirb, Illirb audj in ber U. L. O. "Iut~erifdje~ mefenntni~ in bollenbeter Borm" erfdjaiien, unb bann marfdjieri getdit lmiffouri mit i~r djuiter an djur±er. ~. ~. lm. ~ie Sjeilung be l e;diaben~. eiegentridj ber 3entenarfeier ber 2e~r~ anftalt in lrolumliu~, 0., rourbe bon ber o~iofdjen "Sfirdjenaeitung" ber lmiffourift)nobe, refv. ber t)nobaifonferena, "calbinifierenbe ~rrle~re" au~ gefdjrielien unb lie~auvte±, bie ;O~ioft)nobe fei im ~a~re 1881 au~ ber t)nobaifonferena gellliffen~~aioer au~geire±en, um b~ manner be~ Iut~e~ rifdjen mefenn±niffe~ ~odjau~ar±en.!!bir unfererfeit~ madjten barauf auf~ merffam, bat im 2elien ber ;Of)ioft)nobe tilllei ~erioben au unterfdjeiben fcien: cine ~eriobe ber itliereinftimmung mit ber t)nobaifonferena unb ber Iut~erifdjen Ee~re unb eine ~eriobe ber 2o~fagung bon ber t)nobai~ fonferena unb ber entfdjiebenen )Berlllerfung be~ rut~erifdjen mefenntniffe~ in ben fireitigen 2e~rvunften, niimiidj in ber 2e~re bon ber mefe~rung unb nabenllla~r. :1liefe i\llleiveriobige 2e~rftellung liellliefen Illir burdj 3itate au~ o~iofdjen ~ulimationen. Uu~ ben 3itaten ging ~erbor: ~n ber erften ~eriobe ~iert bie tjnobe an ber sola gratia in ber 2e~re bon ber me~ fe~r:ung unb nabentda~i feft. ie fartb buf)er uudj mit ber ~onforbien~ former ba~ e~eimni$, auf ba l Illir liei biefer Ee~re ftoten unb ba l Illir in biefem 2elien nidj± Iofen fonnen, in ber ~atfadje:,,(tiner Illirb berftod'±, berlilenbet, in berfe~rien inn gegelien; ein anberer, fo lllo~i in gleidjer dju!b, Illirb Illieberum liefe~re±." Ulier in ber allleiten ~eriobe fam e~ inner~aio ber ;O~iofl)nobe tiu fe~r en±fdjiebener )Berlllerfung ber sola gratia unb riinbung ber mefe~rung unb eiigfeit auf ben lmenfdjen feioyt, niim~ Iidj auf be~ lmenfdjen "redj±e~" )Ber~aIten. (t~ fam au lixuterungen tdie biefe:,,!!bit ~ar±en e~ fur undjriftridj unb ~eibnifdj, roenn man fagt, bat bie lllirfhdje (triangung ber bon ott fur aile lmenfdjen boillommen lie~ reite±en unb ernftridj lieftimmten eiigfeit in feiner ~infidjt bom mer~ ~ar±en be~ lmenfdjen ber nabe ot±e~ gegeniilier, fonbem in ieber ~infidjt

6 Theological Observer. -.reitd)hd)".8eitgefd)id)thd)e. 937 allein bon &ot± abfjiingig ~aftor, ber einer foldjen gottrofen Eefjre gemiifl jjrebigt ireibi, ift ein )!Bolf unb 5reufegajJofter, ber, fo biel an ifjm ifi, bie ifjm nur unb eltjige~ ~erberben ffrfjren fann." (S'Nrdjenaig. 76.) SDie miffourifdje Eefjre, ball allein bon &ot±e~ &nabe unb nidjt audj bom ~erfjarten be~ menfdjen abfjiinge, fei "bie eigen±ridje Ouinieffena ber ganaen calbini~ fdjen )!BafjUefjre". (,{3eitbL 144.) )!Bir fjaben bie borftefjenben 2itate nodjmag bruden Iaffen, weir bie ofjiofdje "S'Nrdjenaeitung" in neuefter 2eii ltjieberfjort bon calbinifierenber Eefjre miffouri~ gerebe± fjat. mei ber mefdjreibung ber altjei ~erioben ber :0 fj i 0 f t) n 0 h e ltjiefen ltjir augleidj barauf fjin, baf3 ltjir her ~ 0 ItJ aft) n 0 h e in um bie Eefjre bon ber mefefjrung unb &nahenwafji n i dj i eine altjeifadje ~eriobe aufdjreiben fijnnten. ~ieimefjr fjabe bie ~owaft)nobe in "bon allem 2fnfang an entfdjieben bie Eefjre bemeten, baf3 be~ menfdjen me~ fefjrung unb bafjer audj feine bom men~ fdjen felbft abfjiinge, niimiidj bon be~ menfdjen,@)elbftentfdjeibung' flir ober ltjiber bie &nabe." SDiefe memerfung fjat bie i 0 ItJ a i f dj e "S'NrdjIidje 2eitfdjrif±" beranlaf3t, in b.~. einen 2frtifeI au ber~ ijffentridjen unter ber ftberfdjrift "SDie )!Bieberfjolung einer faifdjen 2fn~ fiage bon feiten ber miffourifljnobe". ~n hiefem 2frtifel ltjirb ltjieberfjort bie 2fnfIage erfjoben, baf3 miifouri, baltj. D. )!Bartfjer, in ben 2fu~hrud "Selbftentfdjeibung" mefjr fjineingeiegt fjabe, ai~ mit medjt gefdjefjen fonnte. SDer 2fu~brucf iei ioltjaifdjerfeit~ bon 2fnfang an fo bor;idjtig erfiiirl worben, haf3 ifjn fein efjriidjer menfdj mif3berftefjen, b~ift, a~brfrcfenh, beaeidjnen lonnie. SDagegen ift 5ratfadje, ball )!Bartfjer fidj nidjt in fieiniidjer, fritifluftiger )!Beife an ben blof3en 2fu~brucf,,@)elb;tentfdjeibung" gefjiingt gab bieimefjr au, ber 2fu~brucf fonne in einem augeiaffen ltjerben. )!Bartfjer fagt in bem liingeren 2frtifeI bom ~afjre 1872:,,@)ome mit nur ba~ gefagt ltjerben, baf3 ber menfdj nidjt geawungen befefjrl werbe, ball in ber mefefjrung audj be~ menfdjen )!Bille aum )!Bollen beltjegt ltjerbe unb baf3 e~ ber menfdj felbft iei, ber ba giaudt, fo Iief3e fidj ba~ ltjofji fjijren." (R u. )!B. 257.) 2fber )!Bartfjer ltjeift nadj, baf3 Mefe gute SDeutung be~ 2fu~brucf~ hurdj ben 2u~ iammenfjang unmegiidj gemadji fei. SDie,,@)elbftentfdjeibung" Wirb niimiidj bon ber begfeitei, baf3 in.be~ bung "f fr r ober Wiber bie ifjm bon ~fjrifto angebotene &nabe fein ltjuraert", baf3 ~ot± e~ bon be~ menfdjen ab~ fjiingen fiif3t, "weifen er fidj erbarmen unb ltjen er ber;tocfen ltjerbe". (monat~fj. 5,87 f.) ~Iar ltjirb in Mefen )!Borlen nidjt nur g e g e n bie &nabe, fonbern audj f ii r bie &nabe au~ ber,,@)elbftentfdjeibung" be~ menfdjen fjergeleitet. 2fber bung g e g en bie &nabe ift redjte Eefjre. SDer menfdj fjat reidjiidj EUft unb ~raft au hem "gegen", 1 ~or. 1,23; 2fjJoft. 7, 51. bung f fr r bie &nabe ift falfdje Eefjre, ltjeii fie bem unbefefjrlen menfdjen eine, ;linneigung aufdjreilit, wiifjrenb Iefjrl, baf3 bem natfrriidjen menidjen eine 5r 0 r fj e i i iii, gegen bie her menfdj iidj entfdjieben ablefjnenb berfjiirt. 2fudj (in feiner erften ~eriobe) ltjie~ f fr r ag idjriftltjibrig ab, "ltjeir fie gegen bie bibiiidje Eefjre bon her erbfiinb~

7 938 Theological Observer. - ~itcl)ficl)~,()eitgeiclji~m~es. Iidjen merberb±fjeit in defectu berf±ott" (IDconaHifj. 5, 348), ba i ift, nidjt feftfjiift, bat ber na±ilrfidje IDCenfdj bor feiner Q)eiefjrung bem 05lJangefium f ei n b Ii dj gefinnt if±. ~ie,,3eitfdjrif±" erinnert ferner an bie aafjlreidjen ±euen in iotuai~ fdjen djrifien, in benen fiar gefagt ift, bat ber IDCenfdj fein.\)eh gana nnb i ljerbanfe. \lfudj ba i gab )fiartfjer au. ~n iottjaifdjen djrif±en ttjerbe bon i fo fjerdidj ge~ rebet, bat fidj ba i.\)era iebe i anfridj±igen 2utfjeraner i barilber freuen milffe. Wber )fiartfjer fonnte audj ntdjt umfjin, bar auf fjinauttjeifen, bat un m i ± ± e I bar neb en bem 20bprei i ber sola gratia )fior±e ftefjen ttjie biefe:,,:db ber IDCenfdj fefig tuttb ober i1edorengefjt, ba i berufj± i m I e ~ ~ ± run b e auf be i IDcenfdjen freier, eigener 05ntfdjeibung filr ober 11liber (IDConaHifj. 5, 49.) )fiartfjer fonn±e bafjer audj nidjt umfjin au urtehen, e i fi5erbe burdj biefen bie 05fjre, bat er un i auein fefig madje, genommen unb "biefe 05fjre altln 5teH, ia, infofern bie efigieit unb ba i i,im unb einaig unb auein' bon bem merfjarten, niimridj bon ber freien perfonridjen ellif±~ entfdjeibung be i IDcenfdjen, abfjiingen unb barin gegrilnbet fein unb ttjur~ aeln fou, bem IDCenfdjen eigentridj g a n a gegeben". (2. u. )fi. 1872,. 322.) ~ie,,3eitfdjrift" erinnert ferner baran, bat iottjaifdjerfei± i bon auem Wnfang an e fj e i m n iff e in ber 2efjre bon ber Q)efefjrung ancrfann± 11l0rben feten. Wudj ba i iff ttjafjr: ~ottjaifdjerfeit i ttjurben nidjt biot e i n ober cinige, fonbern fogar "unaiifjfige", i )fiel±regierung unb in ber 2enfling be i 2eben i ber einaeinen.9jcenfdjen anedannt. (.9)eonaHifj. 5,81 f.) \lfber n i dj ± anerfannt, fonbern af l cailjinifttfdjer ~rrtnm ljerttjorfen 11lurbe ba i b e i I u ± fj e r i f dj en Q) e fen n t n iff e i.,9(;adj unferm httfjerifdjen Q)efenn±~ ni i fieg! ba i in ber 5tatfadje:,,05iner ttjirb ljerf±ocft, ljerblenbet, in gegeven; ein anberer, fo ttjofji in gleidjer djulb, ttjirb ttjieberum befefjret." IDCit anbern )fioiten: l1nfere StonforbienformeI finbe± ba i in ber 5tatfadje, bat bon attjei lla i 05lJangeHum fjorenben.9jcenfdjen einer befefjd unb fefig ttjirb, ber anbere aber unbefefjd bieibt unll i1edoren gefjt. ~at in biefer 5tatfadje cin in biefem 2eben unbegreif~ fidjc i boriiegt, beg r ii n bet bie ~onforbienformer mit ber 5tatfadje, bat auf feiten ber attjei 3ufjorer nidjt cin berfdjiebene i mer~ fjarten, fonbern ba i gfeidj ilbie merfjarten, nidjt eine berfdjiebene djulb, fonbern bie gfeidje djuib borrtegt. WngefidjHi bicfer 5tatfadje be i gleidj ilbien merfjarten i unb ber gieidjen djulb forbed ba i fu±fjerifdje Q)efennt~ ni i, bat bie Q)eantttJortung ber ~rage: )fiofjer lommi e i, bat "ciner ttjirb berftocft,... ber anbere, fo ttjofji in gicidjer djuib, ttjirb ttjieberum be~ refjret"? in biefem 2even n i e b erg e f dj I age n ttjerbe, mit ber Q)e~ griinllung, bat bie menfdjfidje 05denntni i in biefem 2eben nidjt ilber.\)of. 13,9 fjinau ireidje:,,~ irael, bat bu berbirbeft, bie djuib ift bein; bat bir aber gefjoifen wirb, ift fauter fjierau fautete e i fefjr veftimmt iolllaifdjerfei± i:,,05 i ift falfdj, au fagen, bie ~rage, ttjarum bon attjei ba i 05bangefium fjorenben.9jcenfdjen ber eine ben rommt, ber anbere nidjt, ttjerbe bon ben 2utfjeranern niebergefdjlagen. 05 i ift falfdj, 3U fagen, ber l1nterfdjieb attjifdjen ber cafljinifdjen unb ber Iutfjerifdjen ~riibeftination ifefjre lei ber, bat bie ~rage bean±ttjorien, bie 2utfjeraner fie nieberfdjlagen." (IDConaHifj. 5, 104.),,)fitr

8 Theological Observer. -.Ritd)1id)~Seitgefd)id)t1id)es. 939 [ZSotoaer] toerben babon, ba13 oei bem einen IDCenfdjen jilliber~ ftteoen unl) ~ob toeggenommen toirb, oei bem anbem nidjt, mit ber &;;lei~ ligen CSdjrift [1] in bem berfdjiebenen ~erljarten be~ IDCenfdjen gegen bie fudjen." (~f. a. D., CS. 103.) ftorigen~ fudjte jillartljer in freunbiidjem 2ureben bem entg1eiften au &;;lufe au fdjrieo: "jillir finl) toeit babon entfemt, &;;lerm ~rof. is. aufnotigen au toollen, ba13 er fidj l)er not~ toenbigen Si'onfequenaen oetou13t toar, ag er jene CSa~e fdjrieli. jillir toerben un~ bieimeljr bon &;;leraen freuen, toenn er erfiad, ba13 er, ag er fdjrieo, toa~ er fdjtieo, nidjt baran badjte, toie er bamit fellift unter~ graoe unl) umftiitae, auf llleidjem er im 2eoen unl) CSteroen fteljen toolle... i8ielleidjt ljat feine fa1fdje, un1utljetifdje 2eljrbarftellung barin lllei{ er meinte, tourbe er unb CSeIigfeit bon ber fteien, perfoniidjen CSeIoftentfdjeibung be~ IDCenfdjen ao~ ljangig madjen, fo tourbe er fonfequentertoeife bie erfdjreeflidje ca1binifdje 2eljre bon bem ffiatfdj1u13 einer aofo1uten ~ertoerfung ber UngIiiuoigen anneljmen muffen, unb toei! ba~ Unoefeljrtli1eioen unb ~er10rengeljen au13er allem 2toeife! einaig unl) allein in be~ IDCenfdjen freier ljaoe, fo muffe bie~ audj im isall ber m e f e lj run I unb be~ CS eli I to e r ben ~ ftatiljaoen.,@~ ift bie~ alier ein burdjau~ fa1fdjer djlu13." (R u. jill. 1872,. 329.) SDamit beeft jillartljer auf, ber bieie 2utljeraner in ber 2eljre bon ber mefeljrung bon ber 2eljre l)er CSdjrift unb be~ Iutljerifdjen mefenntniffe~ geirennt ljalt. ift ber, ba13 fie au~ ber isaljigfeit ber eiliftentfdjeibung I e I en auf bie isaljigfeit ber CSeIOf±entfdjeibung fur fdjiie13en, ober - toa~ ba~feilie iftba13 fie au~ ber isaljigfeit be~ lj1 i dj t to 0 I len ~ auf bie isaljig~ feit be~ jill 0 I len ~ fdjiie13en, ag oli ba~ ba~ felliftberf±ii:nb~ Hdjf±e SDing bon ber jillert toare. SDer ~erfudjung, bon bem menfdjiidjen lj1idjttoollen auf ba~ menfdjiidje jillollen au fdjlie13en, finb er~ unb ber fpatere IDCe1andj±ljon (mit iljrer facultas applicandi se ad gratiam), bie mobern~lutljerifdjen ~eologen, bie lieinalje famt~ Iidj (toie 2utljarbt, SDogmatif 10, CS. 270) au~ IDCattlj. 23, 37: "ZSljr ljaot nidjt getoorrt", auf ba~ menfdjiidje jillollen fdjiie13en. 2fudj iotoaifdjerfeit~ ljie13 e~ (WConaglj. 5, 103): "jillir ljarten un~ an ba~ jillod.be~ &;;l@rm ~ljriftu~, toeidjer benen, bie berlorengeljen, auruft:,zsljr ljalit nidjt getoorrt.'" SDer CSdjht13 bom lj1idjtttjollen auf ba~ jillollen ljat fidj audj in.ba~,,()pgjor" ber lj10rttjeger eingefdjiidjen, toenn fie bon be~ WCenfdjen,,~eranttoortridjreit~gefuljr" nidjt li1013 fur bie ~ e r ttj e r fun I fonbem audj fur bie 2f n n a lj m e reb en. SDie jillor±e be~,,()pgjor":,,~eranttoormdjfeit~gefulj1 gegenulier ber 2fnnaljme 0 b e r i8er~ toerfung eraeugen ag oli e~ liei bem WCenfdjen b 0 r ber mefeljrung irgenblllo ober irgenlltoann einen 2eitpunft ober 2u~ ftanb galie, too er fidj, toie fur bie ~ertoerfung, fo audj fur bie 2f n ~ n a lj m e entfdjeiben fteljt toaljrljaftig fo: jillir 2utljeraner 11lerben in ber 2eljre bon ber mefeljrung unl) bom CSeIigtoerben einanber faum naljer fommen, fo~ lange toir un~ nidjt baljin geeinigt ljalien, ben CSdj1u13 bom lj1idjttoollen auf lla~ jillollen au u n t e r I a f fen. 2fudj nodj fpatere Iutljerifdje SDogmatifer toamen bor biefem <Sdjlu13 a1~ bot

9 940 Theological Observer. -.reitcfjhcfj~seitgefdjicfjtlicfjes. einem 3en±raIinium. ;Die,,3eitfdjriW oeffag± fdjiief3fidj ben djaben ber :rrennung ber Eu±ijeraner. ;Da~ ift ia ein grober djabe. (fine SJ e i ~ I u n g be~ djaben~ neg± an bem ~unft, bab roir Eutijeraner un~ baijin einigen, ben djluf3 bom lllidjtroollen auf ba!!bollen au unteriaffen.!!bir un±eroreiten ijiermit allen, bie fidj Eu±ijeraner nennen, biefen morfdjfag. {S. ~. Are Synodical Conference Lutherans Separatists? - Writing in the Theologische Quartalschrift. under the heading "Disruption of the Lutheran Church in America," Prof. John P. Meyer of the Seminary of the Wisconsin Synod at Thiensville, Wis., draws attention to some important points which we feel should be given prominence these days. He writes as follows: - "President Hein, in his last official message to the Joint Synod of Ohio, raises the following charge: 'At the dawn of the present century the Lutheran Church of America was one of the most disrupted churches in the land.' He then denounces the state of disruption as a sin ripe for God's judgment. 'Slowly, but surely, it has dawned upon our Lutheran Christians that the lack of unity and, as a result, lack of cooperation among our Lutheran forces is one of the astounding sins of the Lutherans of America, a sin crying to heaven and a crime against the Church.' This last statement should have been qualified in some way. Aloofness is not a sin in itself. It may even be, and frequently is, a commendable virtue. 'Be ye separate,' saith the Lord, 2 Cor. 6, 7. 'Avoid them,' Rom. 16, 17. Those, indeed, who by deviating from the divine truth in doctrine or in practise are responsible for divisions in the Church make themselves guilty of a 'sin crying to heaven'; but those who, in obedience to God's command, avoid the confirmed adherent of false doctrine or practise need not be troubled in their conscience about their attitude, no matter how severely they may be criticised by any human tribunal. This is a truth which we must be especially careful not to overlook in these days when a spirit of unionism is rampant and impregnates the very air we breathe. With the multitudes clamoring for union almost at any cost, the words of Melanchthon acquire a new significance: 'To dissent from the agreement of so many nations and to be called schismatics is a grave matter. But divine authority commands all not to be allies and defenders of impiety and unjust cruelty.' (T1'igl., p. 517, 42.) "President Hein evidently has certain particular synods in mind whom he holds responsible for the lamented disruption of the Lutheran Church in America. He says: 'In my estimation two things divide the Lutherans of America, separation on the one hand and unionism on the other, As long as some synods 1'efuse to recognize certain other synods as Luthemn unless these others accept their method of presenting Biblical tr'uth as the only method pe1'missible in the Lutheran Ohurch, and as long as they carry this spirit so far that they will not even pray with these others; and as long as other synods fail to apply the Galesburg Rule, "Lutheran pulpits for Lutheran pastors only and Lutheran altars for Lutheran communicants only," and continue to tolerate pastors who are affiliated with Masonic lodges and permit pastors and congregations to engage in unscriptural practises, a union of the Lutheran forces

10 Theological Observer. - ~itd)nd)~,seitl1efd)id)t!id)es. 941 cannot be brought about. The Lutheran Oompanion is right when it says: "If the broadest wing of Lutheranism in our country would cease its unionism with other creeds, discipline its clergy as to secretism, and stand for genuine Lutheranism, it would hasten unity!' Separatism and unionism divide the Lutheran Church, and to remove both must be the endeavor of every Lutheran Christian and Lutheran synod.' "No names are mentioned; but the inference seems inescapable, especially in the light of certain resolutions the Joint Synod of Ohio adopted concerning the intersynodical relations, that the words we printed in bold face [in italics in this paper] are aimed at the Synodical Conference of North America, of which our Wisconsin Synod is a charter member. Here are the resolutions on inter synodical relations: 'We deplore the refusal of the Missouri Synod to adopt the Intersynodical Theses, which members of their own seminary faculty at St. Louis had helped to formulate and adopt. IJlTe stand ready, however, to reopen negotiations, looking toward better mutual understanding. As regards any other Lutheran synods from whom we are still separated, we express our willingness to negotiate with them also on the basis of the Minneapolis Theses, and we sincerely hope and pray that such negotiations will ultimately result in uniting the divided Lutheran forces in America.' "It seems clear that we Lutherans of the Synodical Conference stand indicted by these words as guilty of a spirit of separatism that is 'crying to heaven.' We pass over the wording of the charge, some expressions of which appear to us to be rather loose, and we proceed to investigate briefly the proof for so grave an accusation. It is contained in the statement that we refuse reeognition to anyone that does not accept our 'method of presenting Biblieal truth as the only method permissible in the Lutheran Church.' If it were so, it would be a grievous fault. If the difference separating us from other Lutheran bodies were a question of method of presentation only, we must plead guilty to the eharge of schism and bigotry. However, what actually separated us from the Joint Synod of Ohio in the past was the fact that our way of presenting the doctrine of election was by them rejected and branded as Calvinistic, while their own presentation of election adulterated this comforting doctrine, the unequivocal and unreserved and unqualified extolling of the sola gratia, by introducing into it as an important, decisive factor the idea of a victorious faith (fides finalis) foreseen in eternity and taken into due consideration before the foundation of the world (praevisa fide, inf.uitu fidei) by an omniseient God, - a procedure which easily lends itself to synergism. More! Synergism was for a long time ehampioned by the Ohio Synod empressis verbis in the declaration that conversion and salvation of a sinner depend not on the grace of God alone, but in a certain sense also on man's conduct. We are happy to add that this form of grossly synergistic phraseology has been expressly repudiated in the Chicago Theses on motion of the Ohio delegation headed by Dr. Hein himself. Yet even to this day the synergistic leaven has not been entirely purged out: cf. the review by the undersigned [J. P. M.] of a recent book of Dr. Schuh on The Hidden Life. "We will not be impatient. We sincerely continue to hope that an

11 942 Theological Observer. -.ffitcf)iidh3eitgefd)icf)tlicf)e~. error which has been expressly rejected out of an honest conviction of the heart will also, in due time, disappear from diction, although we realize the difficulty confronting a synod that attempts to change thephraseology to which it has been accustomed for a half-century or more. What separates us from the Ohio Synod to-day and what, in fact, has kept us from taking up a discussion of the Chicago Theses with greater enthusiasm is the fact that the Ohio Synod, in the face of our earnest pleading, established church-fellowship with the Norwegian Merger, which ruthlessly overrode the conscientious objections of the minority and in the Madison Opgjoer propounded a highly misleading doctrine of conversion and election." A. Millions of Missionaries. - In the 114 years that it has been functioning, the American Bible Society has distributed 216,198,915 volumes of the Holy Scriptures. According to a statement in Time, the output of last year was 11,102,664 Bibles and parts of Bibles. These were published in 179 languages and dialects. More than 5,000,000 volumes last year went to "war-torn, starving heathen China." J. T. M. The Attitude of the Modern Jew toward Jesus. - On this subject a Jewish writer in Soribner's delivers himself of some opinions which in their startling aspects are only too true. Jesus was a Jew, says he, but in former centuries Jews had little to say about this countryman of theirs.. The reason largely was that dreadful persecutions were inflicted upon them whenever they spoke their true sentiments concerning Jesus; hence they preferred to remain silent. They might have said some good and kindly things about the Man of Nazareth, but that would immediately have' aroused the suspicions of their own people, who in the bitterness of their heart regarded every Jew daring to praise Jesus as a disloyal son of Israel. But the situation, so he continues, has changed. The fear of persecution for those who reject the Christological creeds of the Christian denominations is gone, since these churches have permitted their creeds to collapse. As a result the Jew can express his dissent from the theology as formerly taught by Christian leaders in a free and unrestrained manner; nor does he still have to fear his own people when he eulogizes Jesus as, a great and noble Leader; the liberty granted the Jews has made them liberal. Witness the two recent books on Jesus written by Jews (Klausner's Jesus of Nazareth and Emil Ludwig'S The Son of Man). The writer, sad to say, is not overdrawing the picture when he says that "in the name of Jesus all [1] Jews suffered unbelievable hardships." Perhaps frequently, it is true, economical considerations blended with religious motives when the Jews were mistreated, but the disgrace of horrors perpetrated against the Jews because of their rejection of the Christian religion cannot be argued away and should make us very humble. That our own generation recognizes and laments this fanatical zeal of former ages is not to its discredit. But is it not a sad commentary on our human imperfection that commendable tolerance brings in its train wicked. disastrous indifference toward what is most holy, the deity of Christ and His atonement? "The creeds of the Christian Church have suffered a complete breakdown," says the writer in Scribnm"s, and he is partly right. Yes, the Jew is treated with proper courtesy and friendliness, but in many so-called Christian circles, Christ and His Word are trampled under foot.

12 Theological Observer. -.\'l:itd)hd),,8eitgefd)id)thd)es. 943 'Can we not have orthodoxy without fanaticism, firmness without cruel harshness, tolerance without unionism and indifference? May God have mercy on us! It is in keeping with the times that the two books on Jesus mentioned above, which flatly, and in the case of Ludwig's work even blasphemously, deny His deity have been lauded not only by Jews, but by 'Christian teachers as well. A. Princeton Seminary Still Calvinistic. - A writer in the Presbyte1'ian has this to say on the doctrinal position of Princeton: - "The historical position of Princeton Seminary is a faithful adherence to the Reformed theology. Princeton Seminary is committed to that body of theological truth known as the Augustinian or Calvinistic theology. The doctrines of this system are to be found in the Word of God, and the form of statement is controlled by the idea of divine sovereignty; yet there are doctrines in the Oonfession of Faith and the catechisms other than those which are peculiarly Calvinistic. There are three great theological elements in the doctrinal standards of the Church. "1. There are doctrines generally held by all Christians, such as the existence of God, the unity of God, the Trinity, the plan of God, creation, providence, the fall of man, sin and its punishment, freedom of the human will, the person of Christ, the personality of the Holy Ghost, salvation through a divine Redeemer, and the resurrection of the dead. "2. The Protestant element is the supremacy of the Scriptures as the only inspired rule of faith and practise, the lordship of God over the conscience, the vicarious sacrifice and sole mediatorship of Christ, the justification of the penitent sinner by faith alone, the passing of saints at death immediately into heaven, and their perfection in the state of glory. "3. The third element is the distinctively Calvinistic element and consists of what is known as the five points of Calvinism. These are: a) unconditional, as opposed to conditional, predestination; b) definite atone TIlent, or particular redemption, as opposed to indefinite atonement; c) total, as opposed to partial, depravity; d) efficacious, as opposecl to uncertain, grace; e) final, as opposed to partial, perseverance. These five points are the differentiating features of the Reformed or Presbyterian doctrines. They separate Calvinists from other evangelical Christians." Dr. B. B. Warfield (il. Dictiona1'y of Religion and Ethics, by Mathews & Smith, p. 65) states the five points of Calvinism in the following terms: I) absolute predestination; 2) particular redemption; 3) total depravity; 4) irresistible grace; 5) perseverance of the saints. It may not be idle to remind ourselves that all these specific doctrines of Calvinism, with the exception of No.3, are arrived at by ignoring clear statements of Holy Scripture, or, to be more explicit, by a method of theologizing which lays down certain teachings based on Bible-texts and refuses to accept other clear Scripture statements which our reason cannot harmonize with those teachings. The theology which results is philosophical rather than Biblical. No wonder that Calvinists have been admired for the logical symmetry of their doctrinal system. Yes, logic one finds there, but not that humble obedience to the Word of the Lord which should characterize Christian teaching. In passing, it may be noted that the five points of Calvinism, as they are called, do not make mention of the peculiar teachings of Calvin's followers on the Sacraments and on the

13 944 Theological Observer. -.!Htc!)lic!)~,(3eitgefd)ic!)tlic!)e~. person of Christ and hence cannot be looked upon as a satisfactory summary of the points of difference when Lutheranism and Calvinism are compared. The intention of those who drew up these points was to present the difference between Calvinism and Arminianism. A. Will Methodists, Presbyterians, and Episcopalians Merge'P-The N. L. O. B. informs its readers that representatives of the Methodist Episcopal Church North, the Presbyterian Church in the U. S. A., and the Protestant Episcopal Church met recently in Atlantic City and discussed the question whether their bodies should and can unite. We quote the N.L.O.B.:- "'1. So far as other than theological and ecclesiastical facts were causes of the original separation of the bodies we represent, we are agreed that they are no longer operative in any such degree as to block the way to an organic unity. 2. We find complete agreement upon the importance of the principle of the separation of Church and State as guaranteed in the Constitution of the United States. With emphasis differing somewhat in our three bodies upon the values attached to the various expressions of social and moral ideals, we find the common conviction that the Church of Christ has a definite responsibility, not only to guide the consciences of individual Christians, but also to infuse through society the principles of God's will as revealed in Jesus Christ. Utterances of the highest representative bodies in our three communions reveal, however, the equally certain conviction that the function of the Church is not to govern, or to seek to govern, political action, but to further the infiuence of Christian principles in society. 3. Our three communions are as one in recognizing the authority of the Church to back and guide the individual in the development of his Christian life and to exercise discipline in cases of violation of the fundamental precepts of that life. 'Ve find, however, that in all three communions the tendency is obvious to substitute for such disciplinary methods as culminate in excommunication the methods of love, persuasion, and voluntary penance as being more consonant with our Lord's teaching.' On the 'important moral questions of the day' - the Christian home and marriage, international peace, racial relations, industrial and economic evils and ideals, the importance of religion in the field of education- general agreement was found in all three denominations." How the spokesmen can contemplate an organic union of the three bodies in question without first removing the doctrinal barriers separating them is a mystery to us. Do we not witness here an unwillingness to be bound by the pronouncements of God's holy Word, which attitude at once has to be condemned when you look at it a little closely? A. Has Idealism Reconquered the Fortress of PhilosophyI' - One of our exchanges quotes the following from the United P1'esbyterian: "Prof. Wm. McDougall has recently published a book in England, Mode1'n Materialism (}fnd Emergent Evoltttion, in which he says that Materialism has gone never to return. Dr. Wm. Brown of Oxford University fully endorses this statement. He says that the English scientists who dispute the existence of the soul after death are a rapidly dwindling body and that the battle between materialism and idealism is ending in complete victory for the latter." It may be that materialism, which through Spencer's infiu-

14 Theological Observer. -.ftitd)1id)~8eitgefd)id)md)es. 945 ence seemed so strongly intrenched in the English world about twenty or thirty years ago, has been driven from the field. At present the views of Dr. Jacks and Dean lnge, who are great admirers of Plato, seem to have the day. We may rejoice in the defeat of materialism; but let us not forget that the gospel of men like Jacks and lnge does not bring us any closer to the kingdom of heaven than did the destructive teachings of Spencer et alii. These modern idealists reject the doctrine of the absolute authority of the Holy Scriptures (not to speak of verbal inspiration), and they ridicule the Bible teaching of the vicarious atonement. If they contented themselves with the rout of materialism, we might view their work with unmixed delight. As it is, they insist on being guides to eternal life. The ladder which they build to take people to heaven consists of virtue and good works. Hence, while they have discerned the unsatisfactory nature of materialism, they have not grasped the real character of the Gospel of Jesus Christ. A. II. 2lu51an~+ '.Der ffiefutmierie ~ertliuub, due aum,):lu±ljerifdjen imeitfonbem", Inar bom 7. liis aum au < IlierfeIb in SDeu±fdj~ Ianb berfammeit. SDer ffieformierle imeitliunb foil dina 50,000 Sl!irdjen~ gemeinben unb umfaffen. SDem?Beridj± ber "W. <.R Sl!." en±neljmen IUir bie folgenben < inaelljeiten: "Wuter ben Q5erlrdetn ffun±~ Iidjer beu±fdjen reformierlen llirdjen unb aaljireidjer beu±fdjer llirdjenlieljiir~ ben unb UniberfitCi±en Inaren faft aile fontinen±alen reformierlen Sl!irdjen berlrden. SDie reformierlen llirdjen ~danb, Ungarn, ~ugofialnien, 5tfdjedjoflolnafei, jjsolen unb.\:litauen, ia feilif± Die reformier±e ljatten iljre Q5erlrder en±fanb±. SDie.\:ldtung lag in ben ~Cinben bon jjsrof. D. ~urlis~< binliurglj, bem Q5ii3e~ prcifiben±en bes imeitliunbes. ~n bem imeitliunb ljaoen fidj bie reformierlen llirdjen mit presoi)±erialer [Serfaffung sufammengefdjloffen, fo bat bie nidjt~ pre ol)terial~berfat±en ~reifirdjen reformierlen 5tl;jpus, Inie leaptif±en,.ane~ ±ljobif±en, WngIifaner, in iljm feljlen. SDie ~ef±prebig± bon jjsaf±or D. ~um~ ourg ~ learmen in ber aiten reformierten llirdje au < IlierfeIb aeidjneie.\:lu±ljer am ben imegoereiter bes unb bie liefonbere Wrl bes bie im ~eibeilierger Sl!atedji mus iljren bolifommenf±en ~ieberfdjlag gefunben ljat. Wm.anontag fanb ein< mpfang bel: ~C:;;l!ng?teiIneljmer burdj imuppertal im < Ilierfelber ffiatljaus fiatt. WlienM fpradj jjsaf±or Lie. Sl!Iugfift ~esfe noer Die brd reformierten.ananner bes SDanieI Sl!ntm~ madjer, ~ermann ~riebriclj Sl!oljIliriigge unb SDen erften oeaeidjne±e er als ben ~Iteften, ben Slneiten am ben )tljeologen unb ben britten am ~rebiger in WnIeljnung an bie ~m±er ~albins. Wm SDiens±ag~ bormittag ljieit ~rof. D. Dr.?Breb±~?Bernn einen [Sortrag nlier,sdie poii±ifdje unb firdjenrecljtridje.\:lage ber beu±fdjen ebangeiifdjen llirdjen', jjsaf±or D. Sl!orf~ ljaus aus [sio±ljo noer bie gegenlncirtige.\:lage bes in SDeu±fdjlanb, Inooei er gans oefonbers Sl!ad learllj un/) Die biaiefhfdje )tljeologie in bas 2idj± f±eute..anit?befonung Inurbe < nglanb, treffen ljeute oei uns auf dne )tljeologie, ber es Ineniger am ~eraen Iieg±, au ljiiren, Inas ber.anenf clj fagt, am sum.anenfdjen fagt.' Wm ~adjmittag gali jjsrof. 60

15 946 'rheological Observer. -.ITitclJficl]'8eitgefcl]icl]mcl]e~. D. Eang au ; Sjaffe einen gefdjidjtridjen i'tberbfid iiber bie im refotmierten \!5ro±ef±anti ;mu ; SDeutfdjlanM feu bem 5tage bet ffiefotmatoten. ~m ~benb ljieft enetaffujjerintenbent ~oblena in bet aiten teformierten einen!botttag iiber,uu\3erungen djriftridjen Eeben ; in ben beutfdjen el1angehfdjen llitdjen', wobei et fadjiidj abgewogene Utieife liber emeinfdjaften,!berein ;wefen, gefdjidjtridjen bffentridjfeit ;bjihen unb foaiale ~rbeit au ;fjjtadj. SDer Wlitt~ wodj bjar?beridj±en bon fontinentalen 2iinberu borbeljarten, bie auf bie teiigiiif e Eage bet einaelnen Eanbet in '@UtojJa bjarfen. ~m Wli±tbJodjabenb fanben fiinf ~nfjjradjen fontinen±alet ffiebner in ber feftridj erieudj±e±en isriebljof ;firdje ftatt libet bie bjeftbjeite?bebeutung be ; refotmietien \!5roteftan±i ;mu ;. SDer SDonner ;tagbormitiag bjar au ;gefiint mit bem!botitag bon \!5rof. D. Wliiffer liber,ffieformietie 5tljeologie ai5 cine &)ii±erin be ; ; auf ber runbfage bet ffieformation D..llJlartin Eutljer ; mit bem bet reformier±en 5tljeofogie'.?Bei biefem!botitag ±tat e ; autage, ba\3 bie bibfifdje 5tljeofogie SDeutfdjlanM eine bifbet gegeniiber ber 5tljeologie ber angiifanif djen 1ffieft. SDarum ift e ; ba ; ljei\3e?bemliljen be ; beu±fdjen :Bllleige ; be ; ffieformietien 1ffier±bunbe ;, bie engiifdjen unb ametifanifdjen reformier±en ~irdjen, bie feljr f±ad in einen rein fit±iidjen ~ftibi ;mu ; getaien finb, mit biefem beften eitt bet beutfdjen ffieformaiion au bjeit bet?beridj± ber 2. Sf.". ;;sn±eteffant bjare un ; ein eingeljenbet?beridjt iiber ben!botitag bon!l5rof. liber "ffieformier±e 5tljeologie af ; Sjiiterin be ; rei n e geiium ; auf runbfage ber!reformation D..llJlartin Eutljer mit b e m ber reformier±en ; ift ein fdjbjete ~rbeit, ben ber reformietien 5tljeofogie "auf tunbiage ber ffieformation D..llJlartin 2u±ljer ;" af ; dnen fegen unb af ; eine Sjli±erin be ; ; nadj~ aubjeifen. ;;sm!bergleidj mit bem mob ern en Eu±ljertum miidjte ber reformierte,,@infdjlag" ljie unb ba glinftiger au belllieifen fein. is!l5 ~rnudien wir ein neue ~efenntnii:l? Unter bicfer Uberfdjrift lefen bjir in Sf.", in einem ~rtifef bon ffieftor D. Eaueret ~ ljleuen~ bettef au, ben fofgenben bjidjtigen!l5atagrajjljen aur?begriinbung ber barin gegebenen!berueinung ber istage;,,1ffier in bie ~uguftana fidj berfenft unb fie mit ben anberu QJefenntniffen aufammennimm±, bie unfcre lutljerifdje Stirdje lja±, ber ljat wirhidj fdnen ~nla\3, im ;;subifaum ;ialjr bie.lljlanger~ ljaftigfeit unfeter eretb±en?befenn±niffe au en±fdjulbigen; er bjirb biefmeljr in affer ~ufridjtigfeit unb isiiffe fidj freuen biirfen. SD i e ~uguf±ana ift unberarte± unb bjitb audj nie beraiten [bom ~u±or butdj ben SDrucf ljerborgeljoben]. ~nder ; mii\3te man nur benfen, bjenn man Da ; 1ffiefen be ; QJefenntniffe ; bedeljtt faffen ; ift ia abjeiferro fo, Da\3 jebe?befenntni ; eine menfdjiidje unb barum ildt~ ljat; e ; ift bie ~u ;fage ber.lljlenfdjen einer beftimmten :Beit bariiber, wa ; ; ; fefber bieibt babei, wa ; unb bjie et ift, berfefbe ljeute, gefteru unb in ia meljr nodj: audj Da ;, bja ;.lljlenfdjen 'braudjen unb ljaben, bieibt fidj immer gleidj: e ; finb bie burdj bie nabe otie ;;s@fu fehg bjerden. 1ffiare ba ;?Befenn±ni5 bie ~u ;fjjradje bei:l jebjeifigen rehgiiifen@mjjfinbeni:l dner enetation, bann freifidj ware ei:l

16 Theological Observer. - ~itcf)ncf)~8eitgefcf)icf)mcf)es. 947 naturgemiit, bat Die illlenfdjen be~ attjanaigften.;sa~rljunbert~ anber~ lie~ fennen ag bie be~ f edjae~nten.;saljrljunberg. W li e r b a ~ fe e fen n t n i ~ ttjin nidjt fagen, ttja~ ber illlenfdj fii~r±, lonbern 0 ± t g e ± a n ~ at [i3jjerrbrutf bom ~eu~tat ge~ort an, unb ttjenn alie 5tatfadjen nidjt e±ttjm Bufiimge~, fonbern e±lua~ 9lo±ttJenbige~ finb, fo gift ba~ bon ben ~en~±atfadjen erft redjt. m5a~ alier iilier bie ~eil~tatfadjen au i~rer leerbeutridjung in ber i3djrift gefagt ift, ba~ ift elienfa@ nidjt menfdjiidje illleinung, fonbern go±t~ ndje~ m50r±; ba~ ift nidjt ein beriinberiidjer Sl:ommentar au ben ~en~~ tatfadjen, fonbern got±ridje Offenliarung, fo gut ttjie bie ~en~tatfadjen fellift ~at ttjir ben feegriff ber m5aljr~aftigfeit tiefer erfaffen ge!ernt ~alien, bat ttjir e~ luieber ag un±reu, ja ag geldjmacflo~ emjjfinben, luenn ber llsfarrer leinen i3uliieftibi~mu~ barliiete±, ba~ ift bodj ein i3egen, mit feflift bon ber 5t~eologie ~er unfere Sl:irdje gefegnei ~at. illlan miit±e bie einaeinen Wrtiter ber Wuguftana burdjge~en, um au aeigen, ttj i e ftad arret einaeinen Wr~ tdel ber Wuguftana unb be~ ganaen fedenntniffe~ ift [i3jjerrbntd' bom ~[utor]. Bu edennen, bat unfete rut~erildje mrdje nidjt erft bier~unbert.;sa~re aft ift, lonbern bie ber Sl:irdje ~~rifti bon Wnfan!1 an; bie 15ront au fjalien, ttjie gegen ben momani~mu~, fo gegen alie~ i3djttjiirmer±um; bie medj±fertigung, bie aliein erfoigt unb ilwn fiifjr±, in ben illlitteftmnft au ftelien; ba~ m5efen~ fjafte ber Sl:irdje iilier alie wuteriidjfeiten au fj eli en : ba~ unb mandje~ anbere, ja alie~ anbere ift bodj fo aftueli ttjie nut: mogiidj. ~a~ finb fenntniffe, mit Dwell bai3 Eutfjer±um fteljt unb fiirrt..;sebe Sl:onfrontierung ber Wuguf±ana mit bie einerfeit~ ba~ feefenntng in erfat± unb anbererfeit~ i~m nidjt lilot m5iinfdje fonbern ben ttjidiidjen feebarf gegeniilierfterrt, mut au ber fiiljren, bat an ber Wuguftana alie~ gefdjidj±ndj liebingt, alier audj alie~ ettjigfeiggemii\3 ift unb Datum ileit~ gemiit, bat bie Sfirdje nidjt auf liriidjige~ unb fon~ bern auf Die Guaber ber i3djriftttjafjrljeit fidj liau±, ttjenn fie fidj auf bie Wuguftana unb ifjre anbern feefenntniffe liau±.".;s. 5t. illl. Anglicans Accept Evolution. - Under this heading the Literary Digest writes: "The most significant church utterance of our day in the field of science... is the statement regarding God and evolution made by the recent Lambeth Oonference of Anglican Bishops in London." The statement is found in the "encyclical letter of Dr. Lang, Archbishop of Oanterbury and Primate of All England," who declares in the conclusion of his letter that "we are now able, with the aid of various departmental sciences, to trace in outline a continuous process of creative development, in which at every stage we find the divine presence and power." After quoting this, the St. Lottis StU?' remarks: "By definition, though not by name, that is the theory of evolution now offered as a Ohristian doctrine of divine creative development"; and it concludes: "A revolution in the attitude of religion toward science and of science toward religion is comprehended in that single sentence." Similarly the London correspondent of the New Yo?'k World avers that this statement of the archbishop "throws Fundamentalism overboard altogether," The Memphis Commercial A.ppeal comments: "This is a summons to the Ohurch to make its peace with

17 948 Theological Observer. - stitdjhdh3eitgefdjidjthdje. science." These periodicals may be right in interpreting the archbishop's "church utterance." While the Lambeth Oonference has declared itself in favor only of so-called theistic evolution, which acknowledges a distinct divine creative power, a creative development, etc., - and all this in direct opposition to atheistic e-voltltion, which denies all these things, - yet also theistic evolution means the absolute rejection of the Biblical account of the divine work of creation. J. T. M. "A Miracle" at Naples. - The astounding news is reported in the daily press that on September 19 the blood of Januarius, the patron saint of Naples, became liquefied, which is looked upon as a sure sign of divine favor for the city. Januarius was bishop of Beneventum in Italy at the beginning of the fourth century. We are told that in 305, at the time of the persecution inaugurated by Diocletian, a Roman official ordered him to be thrown before wild beasts, but that these refused to harm him. Thereupon he was executed by beheading. A woman is said to have caught in bottles some of the blood of the martyr, which is now believed to be kept in Naples. At the end of the Middle Ages his supposed body was taken to a cathedral in the same city and is there preserved. When the blood of the saint is brought near to his head, devout Oatholics in Naples, so Meusel's Handlexikon informs us, say that it at times becomes liquid, and that is to be regarded as a mark of God's protection granted the city, while if the blood remains dry and hard, ill fortune is undoubtedly hovering over the place. - Oan we thank God sufficiently for having through the work of Luther freed us from superstitious beliefs like this one? The blood of Januarius a sort of barometer, indicating whether good or bad times are ahead! On the truthfulness of the report emanating from Naples we cannot pass judgment, but one thing we know positively, namely, that the seeking for signs and wonders, as we observe it in this episode, is contrary to the Gospel of Jesus Ohrist, which tells us: "They have Moses and the prophets; let them hear them." "Blessed are they that have not ~een and yet have believed." A. ~ine ebnngelifdhutfjerifd)e &emeinbe in &6efiinien. )Da,,@::. )D." oe~ tidjtet:,,~m Bufammenqang mu bet &toeu bet.\:letmann outget IDeiHion in \[{oehinien qaoen lidj bie )Deutf djcn in bet aoehinif djen.\)auvtftabt ~!bbi ~ \[{oeoa au cinet emeinbe aufammengefdjloffen, bie ben 9lamen,)Deutfdje ebangenfdj~lutqetifdje (Djtiftu fitdje in \[{bbi ~\[{oeoa' angenommen qat. )Die beutfdjen otte bienfte, bie feu \[{nfang 1928 in bem neugegtiinbeten beutidjen IDeifiion qau ftattfanben, qaoen ben \[{nlat aut fotmellen &e~ meinbegtunbung gegeoen. \[{udj eine ift bon bet IDeiHion ins Eeoen gerufen lljotben. But emeinbe geqiiren etllja fedjaig lljaqllieredjtig±e IDeUgHeber unb etllja alljanaig Sl'inbet. )Die \[{u fenbung eine beutfdjen ~aftor nadj \[{bbi ~~eoa ift in \[{wlidjt genommen." ~. ;Q::. eid)recfen fammer nufgefunben. 9ladj einer IDeefbung im,,@5enb~ ooten" ift bot furaem in fammer aufge~ funben lljorden, bie gegen auflljie, anfdjeinenb bon ~erfonen, bie im 16. ~aqtqunbett qingeridjtet rourben. fanben fidj in einem Sl'erfet in ben Sl'atafomoen be lseamte fagen, bie Eage laffe burauf fdjiieflen, bat bie Dvfer untet geftotoen bet Eeidjen lljaten au IDeumien um.\:lag unb

18 Theological Observer. - ~itcf)ncf)~3eit\1efcf)icf)uicf)es. 949.anumie, anfd)einenb bie einer g<tau, hlat an einen auftagenben g<eifen gebunben. )fiie e5 fd)eint, hlutben bie ()j:jfer burd) eine 2ufe in ber ~ecfe be5.i1etfet5 gehlotfen, bet ungefii~t 14X15 g<ub gtob ift. ( bet Da5 ~UDber au ilutiicfhlarf, hlutbe eben~ fa1i5 im ~etfet gefunben. ~ie ~e~otben regen ber ( ntbecrung gtobe ~ifto~ tifd)e ~ebeutung bei. ~. sr..an. Some Data on the United Evangelical Lutheran Church in Australia. - On this church body the N. L. O. B. submits the following information: - "The United Evangelical Lutheran Church in Australia, formed in March, 1921, through a union of the former General Synod and the Church Union, in which latter the American Iowa Synod cooperated, has compiled and published its statistical report for the year Summarized, there are 66 parishes, composed of 221 congregations and 32 preaching-places, served by a preaching staff of 64, the number of ordained pastors being 76. Baptized members number 24,455; communicant members, 18,579; voting members (males twenty one years of age or over), 7,188; accessions by confirmation, 759; by transfer from other denominations, 134; losses by death, 207; losses to other denominations, 66. In Sunday-schools and Saturday-schools 4,492 children were taught by 471 teachers. "For benevolences the Church contributed 8,554 pounds sterling, or 9 shillings, 27), pence per communicant, and for operating expenses 23,873 pounds sterling, or 1 pound 5 shillings 87), pence per communicant. Offerings to outside charities totaled 344 pounds. "The complete statistical report by districts and congregations has been published by the statistician of the Church, the Rev. F. C. Lienert, of Edinburgh, in a recent number of the Lutheran Herald, Tanunda, S. A." We may add that in spite of conferences intended to remove all diffel'ences in doctrine and practise between this church-body and our brethren in Australia, whose church organization bears the title "Evangelical Lutheran Synod in Australia," unity has not yet been achieved. A. 2ut~er5 $rebigt bom ~a~re 1530,,~a~ man SHnber ~arten foue".,bur ( tinnerung an mefe 2ut~et l all5 bem ~a~re 1530 fd)reibt ber ljaljt bet Wuguf±ana hlitb!eid)± iiberfe~en, bab 2u±~et hla~renb feine5 Wufent~art5 auf bet ~obutg nid)t nur unb bie Wrbeit feiner g<reunbe in Wug5burg geftiitt unb begieitet, fonbem aubetbem fieibige, in50efonbere j:jiibagogifd)e, ~rroei± geleifte± ~a±. ~ie.s;;,auj:j±ftud)± mefet sriiiigfeit ift feine,~rebigt, DaB man Si'inber ~ai±en folie', bie im be5 )fiorie5 etf±e ebangeiifd)e ( rtemfd)tift, bie fid) mit bem Q}er~iiItni5 ber ( r±emfd)aft ai5 Q}orbeteitung5anf±aIt fut bie ~o~eren ~erufe in llird)e bubd eine ( tganaung 2u±~et5,Wn bie ma±5~erren beu±fd)en 2anbe5, bab fie auftid)ten und ~ar±en rid)±e± unb mtd)e bie Die hagen foli, me ( Itern~ fd)aft, anf ~iefe ~tei~eit und Da5 Q}et~iiItni5 aueinander ift and) Da5 ~robiem unfetet,beit. ~ami± gehlinn± bei lhleri, unb e5 berio~nt, fid) auf fie neu au 'befinnen und iljte g<ragefiellungen mit au betg!eid)en.

19 950 Theological Observer. -.f(itd)nd)~3eitgefd)icf)tlicf)e~. "Eutljer gelj± au15 bon her Q'3eooadjtung, hat in her hamaligen.beit dn fdjiimmer \BerfaU eingefe~t lja±±e, unh fielj± hie ernfte efaljr ljeraufaieljen, hat e15 hem ~farramt unh hem in aof eljoarer 3dt an hem redjten ljladjroudj15 filr hie Wu15iioung her ljoljeren SDienfte feljlen fdjieot he15roegen iljre eroiffen15~ pfiidjt neu in15 Q'3erouttfein unh maljnt fie, bor her,ljlaljrung15~ unh Q'3audj~ forge' hie ljiiljeren ~fiidjten gegen ou, gegen unh ha15 Sfinh nidjt au berfiiumen. :isn15oefonhere roeift er auf hen :isrrtum ljin, aii5 DO auein ber Sfaufmann ein ljliiljrftanh fein!onne. ljlur im 3ufammenroirfen her geiftiidjen roie ber roeitridjen,!onnen ~anhei unh \!Banhel, 3udjt unh Orhnung geheiljen.,wudj her Sl'aufmann roirh nidjt lange Sfaufmann fein, roo hie ~rehigt unh medjie fallen.' WhIt man nidj±, roenn man has lieft, an mutlanh henfen mit hem hiimonifdjen \Berfudj, hie ldcaterie aum ldciuelpunfi aue15 Eeoen15 au madjen? Woer ba15 ift ha15 efunhe an Euiljer, hat er rooljl roeit unh fielj±, bat e15 audj nidji oljne materieue runhiage aielj± fidj burdj hie ein ftarfer \!Birf~ lidjfei±i5finn oi15 ljin au ber SDarlegung, roie ein ~farramt hoiien ift unh roie ljodj man hie 3aljl her ~farriimter in SDeuifdjlanb fdj~en fonne unb roie e15 moglidj fei, S1!inhern hen Wufttieg in bie ooeren ~farrfteuen gangoar au madjen. Wudj bie in unfern ~agen tljieberfeljr±, fe~ie Eutljer in bat niimiidj immer roieher bie Wrmut iljre ldcenfdjen oi15 in bie f djicft. ljlidjt roei! ljier bie ~iidjtigfeit bieueidj± groter ift aii5 liei hen SHnhern anherer Q'3eboIferung15freife, fonhern, roie Eutljer fo tiefgiiiuoig fagt, roeii, ot± nidjt ljaoen rom, hat geliorene Sfonige, tsiirften, ~erren unh WbeI fouen auein regieren unb ~erren rom audj feine Q'3ettler baliei ljaben, fie biidjien' fonft, bie ehie eourt madji auein ben ~erren unh megenten unb nidjt ot± auein'." :is. ~. ldc. ~ie miflion ber ~otdafl)ttobe auf ljleuguinea. SDie je~t bon her :isoroa~ fljttobe berroarte±e ldciffion in ljleuguinea roar urfpriinglidj cine ldciffion ber ljleuenhet±el15auer ldciffion15gefeufdjaft unh bon hiefer im :isaljre 1886 ge~ griinhet hem \!Bertrriege lja± bie :isoroafljnohe hie ~fiege hief er ldciffiott iiliernommen unh oeforgt fie feitbem in emeittfdjaft mit ber United Lutheran Ohurch in WUftraIien. SDa15 "Si'irdjenlilatt" ber,'i5oroa~ fljuobe lieridj±e± nun foigenbe15 iilier hen tsorigang in hiefer ldcinion: SDie 3aljI berer, henen naljegeliradjt roirb, lietriigi 140,147, babott 107,499 im tsinfdjljafenlieairf, 32,648 im ldcabanglieairf. :ism Eaufe her :isaljre finh im tsinfdjljafenlieairf 23,800, im ldcabanglieain 7,589 ge~ tauft roorben, aifo 31,389. WUf bem Whffion15geoie± in tsittfdjljafen Ieoen ljeute 18,580 e±aufte, auf bem in ldcahang 6,674, aufammen 25,254. :ism :isaljre 1928 rourhen 2,747 ge±auft, babon 1,294 mnber. Sfatedjumenen, hie auf bie ~aufe borliereite± roerben, finb gegen~ tuiirtig 7,711. SDie.BaljI ber WoenbmaljIi5lieredjtigien lieiriig± 13,492, in tsinfdjljafen 9,115, in ldcabang roarien 115,000 barauf, hat fie un±erridj±e± unb ge±auft roerben Ionnen. :ism Q'3eridj±i5jaljr 1928 liradj±en biefe emeinhen an $5,500 auf. SDie 3aljIber ldciffion15ftationen lieiriigt 21, 16 in tsinfdjljafen,5 in ldcabang. SDie Wroeiter auf finh: 30 orbinierie ldciffionare, in tsinfdjljafen 22, in ldcabang 8; 17 Eaienljelfer unb 7 ~elferinnen. 17 Wrlieiter, bie fidj auf UrIalili liefinben, eingefdjloffen,

20 Theological Observer. - ~itd)!icfh3ettgefd)icfjt!icf)es. 951 lietriigt ber m:rlieiter auf mcfcm IDeiffion fefb 102, babon 62 beu±fclj, je 20 amerifanifclj unb auf±rahfclj. ;tiaf) in biefer IDeiffion nicljt bernacljriiffigt hjirb, aeigen bie forgenben m:ngalien be bor~ Hegenben?Scricljt : 282 eingeliorne 2eljrer unterriclj±en ±iighclj in 250 ;tiorftcljuren, bie bon 6,852,9Hnbern licfucljt hjerben. ;tiaau liefinben ficlj in ben lieiben IDCiffioni3lieairfen mit in benen 2eljrer unb &.)effer aui3geliifbe± hjerben, ljaoen in lie±riigt 7,482. SDie liiohf f±elj± im IDeitteflmnft aiie Un±erricljt. bermitteii3 beren un±erriclj±et hjirb, iff nur in ben unb eminaren hjirb ber llnterricljt auclj in ber enghfcljen praclje erteht. Neoen ben in ben cljuren tiitigen 2eljrern finb iioer 400 eingeoorne freihjiiiige &.)effer, bie ber m:ui3oreitung bienen. ;tiiefe finbet man brauf)en auf ben ~nfern, ljoclj ooen in ±iirern, unb hjeit, hjei± im ~ranbe. ~. :it. IDe. <;Die!nel.1ifhm bcr ~urgata. ;tiie 2. SP." fcljreiot: "mor breiunb~ ahjanaig ~aljren hjurbe ba lffied ber mebifion ber murga±a bon ben?sene~ bimnern be (raiiifto in mom unter bem oegonnen, unb bie,beit ber mollenbung ift noclj nicljt aoaufeljen. ~nbeffen finb liebeutfame irortfcljritte au medlen, unb bie neugegriindete?senebif~ tineraotei am ~anicuru ljat bie fonberiiclje m:ufgaoe, bai3 lffiedau forbern. SDa erfte morumen mit hitifcljen Noten ift eoen erfcljienen unb entljiirt ben :ite6t mit iirteren morreben au ben friiljeren m:ui3gaoen. ;tiie niicljften brei morumina follen liarb forgen unb entljarten 2ebiticu, Numeri, SDeuteronomium, ~ofua, micljter, mutlj. Naclj quet :itob ift bie 2eitung be llnterneljmen bem ~ater ;Quentin iioer~ ±ragen hjorben naclj ;tiurcljforicljung aller ;Quellen in ben borneljmften?siliiio~ tljefen Dft~ unb lffief±europai3." ~. :it. IDe. Professor Schlatter and the Evangelist Matthew. Of the recent work of the aged Dr. Schlatter, professor emeritus of Tuebingen, The Evangelist Matthew - His Language, His Purpose, and His Independenoe (that is, independence of other sources), the Sunday-school Times (August 31) writes summarily: "It opens new fields and is philological in its proofs of the fact that the gospel was written by Matthew and that it is no compilation. [According to Schlatter] Matthew's language was a Grecized Hebrew, such as only a Jew could write. Schlatter points out its resem- blance to the language of Josephus and of the Talmud and seeks to provethe Palestinian origin of the gospel. He disregards the usual critical hypotheses." In Germany the pendulum is swinging from "higher criticism," falsely so called, toward the sane views on the gospels which were entertained by the early Ohristian Ohurch and which believing Biblical scholars never found necessary to doubt or to alter. J. T. M. <Euftciu Udcif liller IDeitaroeiter an ber Satu1'day Evening Post lja± ficlj unfiingft oei ~rof. Dr. "bem grot±en IDeatljematUer unb ~ljwfer iioer beffen,,@5±eiiung au ~@:fu" erflinbigt. m:uf bie irrage:,,~n hjercljem IDeate finb ie bom (rljrif±entum oeeinf{uf)t?" naclj einem leericljt im,,2u±lj. &.)erofb": "m:ii3 SPinl! empfing iclj Un±erricljt fohjoljl in ber leilief hjie im :italmub. ~clj oin ~ube, aoer ba f±raljfenbe?sub be Naaarener ljat einen iioerhjiir"

21 952 Theological Observer. -.Ritcf)Iicf)~8ettl1efcf)id)tncf)e~. auf midj gemadjt." 2ruf Me EublDig~ IBudj illiet geiefen qaoe, etfoigte bie Eub~ ift ooetfiiidjiidj. ift au tief enqaft flit bon Eeuten, bie.\lneiftet be~ 2r~btUd~ finb. lniemanb fann mit geiftteidjen!$qtafen b~ [qriften±um 00 et bie anneqme, "Oqne 8lDeifeI. lniemanb fann Iefen,.oqne bet )!BidIidjfeit au empfinben. SDet jj3ui~f djiag f einet jj3etfiiniidjfeit ift ldaqtneqmdat in iebem )!Bott. ~eine ~abei ift mit foidjem Eeoen geflilit. )!Bie gana anbet~ ift a. lb. ben ldit bon Iegenbatifdjet ~eiben au~ bet }Uotaeit, ldie etlda bon 5tqefe~, empfangen. 5tljefeu~ unb anbete ~eiben feinet 2rtt ent~ oefjten bet giaudldiitbigen.l3eoenbigfeit ~@ifu." 2ruf bie IBemetfung, oeqauptet qabe, bide 2ru~btiide ~@ifu feien einfadj Umfdjtei~ oungen anbetet jj3topqeten, etldibett qalien: "lniemanb fann bie ~atfadje bedennen, bab ~@ifu~ geieot qat unb bab feine )!Botte ldunbet~ fdjiin finb. <seidft ldenn fidj ftiiqet einaeine iiqniidj geaubett fjaben, fo qat fidj bodj feinet bon iqnen fe giittiidj au~gebtiidt ldie et." '@iinftein ift tto~ feine~ <Stubium~ be~ lneuen ~eftament~ b.odj ~ube geoiielien. <Seine ftoet~ aeugungen ben ~@ifu.l3elien unb )!Biden finb baqet nut fides humana. SDie innete, giittiidje ftdetaeugung, bie fides divina, bie bet butdj ba~ )!Bett ldidt, feqit iqm; benn tte~ b~.l3elie~, ba~ et ~@ifu aolit, giaud! et bedj nidjt, bab et bet [qtiftu~ obet.\lneffi~ ift, ben bem ba~ 2rIte ~efta~ ment ldewfagenb aeugt. Unb bedj qat ba~ 8eugnw ben.\lniinnetn ftein einen geldiffen )!Bett; e~ oeldeift niimiidj, bab e~ betniinftiget ift, au giauben, feien ldaqt, ai~ biefe unbeftteitoate ~atfadje ab~ auieugnen. SDabutdj ediiitt fidj audj aum ~eii, lde~qaid bie "qiiqeten ~~ tifet", au benen audj bet iiingft betftotoene ~atnad geqiitte, fdjiiebiidj tte~ aliet }Uetfudje, iqte unbetniinftigen ~~petfjefen in lieaug auf geiien au ftii~en, b.odj "au~fpieiten"..\lnan mag ben ganaen ~tam Iefen, ben alie <spiittet unb "qiiqeten ~titifet" gefdjtieoen qaben, nimmt man bann aoet ldiebet bot fidj, fo mub man fagen: "miemanb fann Iefen, eqne bet )!BitfIidjfeit ~@ifu au empfinben." ~. ~..\In. Deceased. - The Lutheran press repqrts the death.of several prominent Lutherans during recent months. In India Dr. Anna S. Kugler, whq was in the service.of the U. L. C. work abrqad, passed.on tq her reward abqve. Those who knew her well, among them those people in India whqm she ministered tq for forty-seven years, pay high tribute tq -the unselfish consecratiqn with which she endeav.ored to assist in the spreading.of the Gospel. She was.one of the pi.oneer medical missiqnaries amqng WQmen. - In Germany, PrQf. J. Schneider, D. D., knqwn almost the WQrld.over as the editqr.of the Kirchliches Jahrbuch, an annual vqlume giving statistics.on the Lutheran Church, departed this life. - In AbQ, Finland, Dr. G. JQhanssQn, Lutheran Archbishop.of Finland, died at the ripe.old age.of eighty-six. The N. L. O. B. says.of him: ''In recent years he was prqminent in internatiqnal church circles because.of his indifferent attitude tqward the WQrld Conference.on Faith and Order at StQckholm, Sweden, and his decided disagreement with the stand.of ArchbishQP Nathan SQederbl.om.of Sweden.on certain fundamental church principles." A.