IDqrnlngtrul flnut41y

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1 <1tnurnrbtu IDqrnlngtrul flnut41y Continuing LEHRE UNO WEHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERT Y-THEOLOGICAL MONTHLY Vol. III February, 1932 No.2 CONTENTS P e FUERBRINGER, L.: Gedacchtnisrede auf Dr. Geo. liiezger 81 DAU, W. H. T.: The Meaning of CRlvary in the Minds of Modernists MAYER, E. A.: "DaB Wort sie sollen lassen stahn." LAETSCH, TH.: Die Schriftlehre von del' Verstockung.., 108 KRETZMANN, P. E.: Christi btellvertretende Genugmung als dll,s wesentliche Moment in seinem Erloesungswerk 113 LAETSCH, TH.: Studies in Hosea 1-3" , LAETSCH, TH.: In Memory of Prof. George Mezger, D. D. 127 Diopositionen ueber die zweite VOll del' Synodalkonferenz angenommene Evangelienreihe Miscel' 'Illen Theological Observer. - Kil'chlich-Zeitgeschichtliches Book Review. - Litemtur......,..., '" 152 ri. r.1i er mu" nicht shein weidtm., :11';0 d;jss er die Schute untrrwcisc, wie RI1(; e..:h t e Cbr:'iten BOU('fl in, oondern n ot!n den Woclfen wcl,,"cn, dass sie,he S 1afe nicht angreifen und mit falg ',,:( Lf"hre verfuehren und IT' tum einfuchrcn. - Luther. Es 1st lein Dino::, das die Leutc mehr bei drr liirc!le bch!lclt denn die gute PrnJi;!t. - Apolorit, Act.?4. If tie truli pel- t,riv n uncertain sound, "'j, J.hal! prcpnrc himself to the b3ttle? 1 Cor. 11,. 8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PUBLISHING IIOUSE, St. Louis, Mo.

2 140 Theological Observer. -.Ritc9Hc9"8eitgefc9ic9tlicge~. litauc'fj mac'fjt] litic'fjt [benn nac'fj gottiic'fjet lotlmung ift fie noc'fj immet an iljten etften ~ann geliunllen]; unll met cine 0:ligefc'fjiellene [Eutljet: 0: Ii g e f c'fj ei b et e, lla~ ift, bon iljtem freid, llet liticfjt [llenn bie 0:ligefc'fjiellene geljori tec'fjtma'ilig noc'fj elienfogut llem etften ~anne an mie bot iljtet <@)n±iaffung, unll bet fie freid, mac'fjt llen b.on ienem nut etft liegonnenen mruc'fj nun bollftii:nllig unb unmillettufiic'fj, 5 ~of. 24, 4]." Eu±ljet meift in feinet 0:u~Iegung lliefe~ 5teiI llet metgptelligt auc'fj ljin auf ~attlj. 19, 3 mit llet ~tage llet ZSullen: "oli e~ auc'fj tecfjt mate, um einer milien fic'fj au fc'fjeillen. 80 an±mot±d et auc'fj unll rieft einen ljatien 5te~ lltauf, llen fie bot nic'fjt geljot± ljatten, unll fc'fjrie'ilt elien tuie ljiet: lla'il lieille, llet fic'fj fc'fjeillet unll eine 0:ligefc'fjiellene freid, a~genommen milien, litic'fjt; unll mac'fj±, lla'il fie auc'fj litic'fjt, mo fie einen anllern nimmt. (SDenn fonft fonn±e fie nic'fj± litec'fjen, mo fie oljne ~ann lirieiie.) SDamit fttaft et nic'fj± allein, llafl fie leic'fj±fetiig mit umgingen, fonlletn Ieljt±, lla'il fie fic'fj gat nic'fji follen fc'fjeillen.ollet, m.o fie fic'fj fc'fjeillen, lileilien, unll fc'fjrie'ili, allaeit eine Utfac'fj fei". (VII, 451.) K. Theological Observer. - Sl'ifdjndj~geitgefdjidjtHdje~. 1..2lmrrika. 2utfj~ unb.3iuiug-h. ZSn±eteffani ift llie folgenlle metgleic'fjung, llie ba~ me±ljolliftifc'fje mlatt "SDet [ljriftric'fje 0:p.ologete" amifc'fjen Eutljet unll 2mingri (Iet±etet ftatli bot bietljunllet± ZSaljten, am 11. lonoliet lell.) anfteiit. Wic'fji aiie~, ma~ llet,,0:p.oiogete" illiet Euiljet unb 2!Dingri fagi, ift fotten; llie meljauptung a. m.:,,2mingri fuc'fjte llie msaljtljeit, Eu±ljet lla~ SjeU ift, "Ieife ge±re±en", ittefilljtenb. SDenn.oc'fj ift in llet futilen [ljatanetifietung f.o biele~ maljt, lla'il llet Eefer liaill ljetau~filljh, mie e~ auc'fj Wic'fjtIutljetanern einleuc'fj±et, lla'il 2mingri fein Eutljet mat. msit Ief en: "msenn man fic'fj mit llen lieillen lleuifc'fjen Sjauptgeftarten ber 9lefor~ mation Eu±ljer unb 2mingri liefc'fjaftigt, f.ommt einem untuilifihric'fj llie metfuc'fjung au einem metgleic'fj unb f.olc'fjet fann aliet f c'fj.on be~!degen nic'fjt liefriemgenll geringen, meir bet beu±f c'fje 9lef.ot~ mat.ot feinen fc'fjmeiaetifc'fjen 2eitgen.offen, llet nut ein ~aljt nac'fj iljm geli.oten mutlle, um filnfaeljn ZSaljte iiliedeli±e unb et ljatte, fein msed in llet unll moiiftaft feinet ZSaljte ~ auliauen, mie e~ bem biel frilljet b.oiienbe±en 2mingri nic'fj± mogric'fj!dat. [albin, bet franaofifc'fje 9lef.otmatot illiedeliie 2mingri um bteiunblltei'ilig ZSaljre unb Eu±ljet um filnfaeljn ~aljte, mm natiltric'fj, aligefeljen b.on allen anlletn Un±etfc'fjieben, aum gu±en 5teiI llaau lieittug, [ai~ bin~ liebeuienll mehet au ±ragen, ai~ betienige 2tuingri~ teic'fj±e. SDa'il 2tuingri f±ade 0:ntegung butc'fj Eu±ljer etljieh, ift gemi'il. SDenn.oc'fj lonnie 2tuingri f c'fjteilien:,zsc'fj ljalie b.ot unll elje llljein ~enfc'fj in ue±~ [etma~] b.on lle~ Eutet~ Wamen gemu'il± lja±, angeljeli±, [ljtifti au ptemgen - im ZSat 1516.' SDM mat ein ZSaljt, elje Euiljet f eine 95 5tljef en an llie 5tilt au

3 Theological Observer. - ~i1:djlidj~8eitgefdjidjmdjes. 141 jillittenlierg anf djlug, ai~ 2lllingIi nodj!j3'riefter lllar in infiebeln, bem lie~ riiljmten fdjllleiaerifdjen jillaiifaljrt~j)rt, lllo er bie erfdjiitternben inbriicfe ber.\mi131iriiudje be~ riimifdjen jillefe~ emvfing, Die iljn bort au ben erften mutigen!j3roteften trielien. "jilla~ 2lllingIi Eutljer gegenillier feljite, ba~ lllar rene fdjarf marfierte, in~ tieffte &;?era unb Eelien greifenbe, erfdjiitternbe, ljernadj fo feiige unb gellliffe verfiiniidje &;?eu~erfaljrung, bie Eutljer im SUofter au rfurt madjte unb Die feinem ganaen jilliden rene 9tidjtung unb igen~ art gali. jilliiljrenb audj 2lllingIi eine tief reiigiiife ~atur lllar, lllar feine 9teIigiofitiit bodj nidjt im feilien 6inne aiilieljerrfdjenb lllie liei trug meljr ein 2lllingIi fudjte bie jillaljrljeit, Eutljer ba~ &;?eu ber Eeljre unterfdjieben fidj bie lieiben ljauvtfiidjiidj in lieaug auf ben freien jilliiien be~.\menfdjen unb ~adj 2lllingI~ 0:uffaffung ift 0:~rifMj im 0:lienbmaljI nidjt leiliiidj, fonbern nul: geiftiidj gegenllliirtig. ~a~feilie lllar iljm liei lljeldjer 0:~riftum geiftiidj genie13t. lllaren 2lllingIi iilier~auvt nur 2eidjen nidjt.\mittel berfeilien Eutljer~, ber fidj bie jillidfamfeit be~ gar nidj± benfen Ieljrte 2lllingIi au Eutljer (lllie 0:albin) ben r giaulite unb Ie~rte, audj fei filr ben re~igen ~on gellloiit, llle~ljaili bie rlifiinbe iljm nur ag ein natiiriidjer ~efeft erfdjeint unb nadj feiner.\meinung ie~t nur bie~ jenigen.\menfdjen aum &;?eu geiaitgen, llleidje baau bora~lieftimmt finb. ~e~.\menfdjen fittiidjer jilliiie iff nadj feiner 0:nfidjt ber giittiidjen!8j)r~ feljung unb!8orljerlieftimmung gegenillier unfrei, lllomit er augieidj ben lbegriff in einer iljm eigenen jilleife lonnte er a. lb. tugenbljafte &;?eiben lllie &;?erfuie~, 0:ato ai~ foldje in an bem burdj 0:ljriftu~ erlljoroenen &;?eue unliebenfiidj teune~men Iaffen." :;So ~.\m. From the American Lutheran Church. - Through action of the special hoard for the election of theological professors in the American Lutheran Church the Rev. August Engelbrecht of Mendota, Ill., becomes the new president of Wartburg Theological Seminary, Dubuque, Iowa. Latest figures from the India Missions of the American Lutheran Church, as released by the Rev. C. V. Sheatsley, secretary of the Foreign Board, indicate that there are 16 missionaries in the field, 12 male and 4 female. Work is carried on in 259 villages, grouped about 12 missioncenters. During 1930 there were 561 baptisms and 792 total accessions. The present number of baptized Christians in the field is 5,530, while the communicant members are 2,743. -N. L. O. News BuUetin. Modernism Endorsed by Atheist Association.-Under this heading Ohristianity To-day writes: "Modernists will he disconcerted and displeased by the approval they have received in the fifth annual report of the American Association for the Advancement of Atheism. The Atheists say: 'This loss of faith causes consternation among the orthodox, who are powerless to arrest the movement. The Reconcilers -the Liberals and Modernists - are heroically saving the ship of Christianity by throwing her cargo overboard. With what zeal the Fosdicks, the Mat-

4 142 Theological Observer. -.!Ht~Ii~~.Beitgef~i~tH~es. thews, and the whole crew of rescuers toss out, first the Garden of Eden and the Flood, then the Virgin Birth, Atonement, and the Resurrection! And then they gain a great victory by getting rid of hell and heaven and of the devil and God, though with much ado they keep the name of the last. They may save the vessel of ecclesiasticism, but how long will men sail the seas in an empty ship? They will go ashore and enjoy life with the atheists. We welcome the aid of the Modernists and pledge them our fullest cooperation in ridding the world of Fundamentalism, of any serious acceptance of Christian theology.''' J. T. M. Where a CathoUc Layman Is Right and where He Is Wrong. - The Oommonweal considered the following communication worth publishing in its issue of October 7, 1931; the more reason that it should find a place here, too, at least part of it: "The Rev. John McCarthy, pastor of the Methodist Church, in his le-tter to the Oommonweal, appears to be greatly put. out with the stand of the CathoHc Church in re-gard to prohibition. He seems to think that the Catholic Church ought to support prohibition,. But why should she? For political reasons? No! The Oatholio Ohuroh does not meddle in politios like the Protestant churches. She is not interested in politics.... There is nothing whatsoever religious at stake whether a man buys, drinks, or sells liquor. The Catholic Church has shown its great wisdom in refusing to meddle in something which concerns neither religion nor morals. The Protestant churches have made- themselvhs ridiculous by letting bund emotionalism and muddle-headed thinking get them into such a position. Perhaps it is due to the small amount o f education that most Protestant ministers receive as compared with Catholic priests. Mr. McCarthy a.ccuses CathoHcs of having their priests do their thinking for them. Nothing could he farther from the truth. Exoept in regaj-d to religion and morals, we are allowed to think and do as we please. "Ve are not priest-ridden. But the Methodists are certainly ministerridden.... The Catholic Church was founded by Jesus Christ nearly two thousand years ago, has overcome all the attempts to de-stroy it., and will continue to the end of the world. The Protestant churches, on the othe-r hand, were founded by me-re men only four hundred ye-ars ago, are dying fast, and in another hundred and fifty years will be as dead as the pagan religions of the' ancient, Greeks or Romans.... The reason dry Catholics stay in the Church is because they believe in their religion first and in prohibition afterward. Mr. McCarthy cannot see their point of view because he- seems to confuse prohibition with religion.... As to former Catholics saying that the prie-sts were their reason for leaving the Church, that is because they dared not state their real re-ason. They da.red not say because they wished to be- divorced, remarry, and practise adultery. They dared not say because the Church would not let them use certain sharp, practises in business.... Catholics thank God that they are- protected from the laymen's inte-ite-reillce- that has made the Prote-stant churche-s a slough of spiritual anarchy - eve-rybody believing anything they want. to, with the result that the majority are well on the road to being agnostics, and the non-catholic population of the United States is rapidly becoming pagan.... Dudley P. Gilbert." Mr. Gilbert has certainly been well trained. We are only surprised that the Oommonweal permitted this display of the Catholic layman's re-

5 Theological Observer. - ~itdjudj".settgefdjidjtlidje~. 143 freshing simplicity. "Except in regard to religion and li',"'rals, we are allowed to think and do as we please. We are not priest-ridden." That is certainly a classical statement. In one brea.th Mr. Gilbert repudiates and substantiates the charge that the Catholic layman is priest-ridden. He resents the charge tbat he is not allowed to think and do as he pleases. He insists that the priest does not prescribe the brand of breakfast food he must like. No Protestant ever made that charge. What we do denounce as criminal is that the Catholic layman must give his conscience into the keeping of a human being. He is not. permitted to judge in matters of religion and morals. Mr. Gilbert cheerfully admits that. "Exoept in regard to religiol~ and morals" he thinks and does as he pleases, and he boasts of the great amount of liberty enjoyed in his Church. But what if the priest makes the sco'pe of religion and mo'rals extend into' the domain of business and politics? If he informs the layman that in the interest of religion he must vote a. certain ticket? Mr. Gilbert will say, of course, that as so'o'n as a matter is put under the head of religio'n and mo'rals, his private judgment must cease. There is not much left. But he can probably always insist that in the matter of breakfast foods he can think and do. as he pleases. E. Predictions of the World War. - We hono'r science when it is able to' predict an eclipse 0'1' the disco'very of a new star or O'f a new chemical element. Similarly philoso'phy is saved from entire disrepute when we observe how it enabled German statesmen and university teachers to foreten the WO'rld War and events resulting from it. In his Das Ende des Idealismus im Zeitalter Bismaroks, Wilhelm Luetgert of Berlin places on record the astuteness O'f German thinkers during the period covered by his book. "Ve submit a few examples. Lohmann, in the seventies of the past century, looked forward to the birth of "ein sozialistisoh angehauohtes 1-ussisohes Reioh mit obligater Knutenbeigabe" (p. 139). Constantine Frantz, before 1880, pointed to the danger threatening the German Empire, "weil es auf Gewalt und auf Militaermaoht bel-uht" (p. 39), and foretold the time when it, would be attacked from all side,s with this result - "das Ende wird sein der Sturz des Hauses Hohenzollern" (p. 39). A Leipzig PrO'fessor O'f Laws, Kuntze, in 1873 prognosticated "eine Art von napoleonisohem Oaesarentum der Revolution, welohes von allen Gebildeten als Erloesung von der Barbarei und Brutalitaet der Massen wird begruesst werden" (p.1l2) -not a bad description of modern dictatorships and fascism. Again, the World War was fo'retold by F. T. Vischer in 1879: "N ehmen wir's auoh nioht zu sohwer)' eine anstaendige M inoritaet wird bleiben, eine Nation kann so was ueb01'dauern)' es bedarf dann eines grossen Vnglueoks, und das wird kommen in einem neuen Krieg j dann werden wir uns aufraffen muessen, die letzte Faser daransetzen, und dann wird's wieder besser und reom werden." (Vischer, Auoh Einer, p.63.) Luetgert asks the question (p. 442), "ob auoh diese Weissagung sioh erfuellen wird." In 1893 Theo. Gontane wrote the following extraordinary prophecy of events that took place twenty-five years later: "Der Zusammenbruoh der ganzen 1864 bis 1870 aufgebauten Herrliohkeit wird offen diskutiert, und waehrend im,iner neue hunderttausend Mann und immer neue hundert Millionen bewilligt werden, ist niemand (auoh wenn die Baohe mit den Bewilligungen nooh so fortginge) im geringsten von der Bioh01'heit unserer

6 144 Theological Observer. -.Ritdj1idj"8ettgefdjidjtltdje~. Zustaende ueberzeugt. Das JJ1roberte kann wieder verlorengehen. Bayern kann sioh wieder auf eigene Fuesse stellen. Die Rheinprovinz geht jtoeten, Ost- und Westpreussen auoh, und ein Polenreioh (was ioh ueber kurz oder lang beinahe fuer wahrscheinlich halte) entsteht aufs neue. Das sind nicht JJ1inbildungen eines Schwarzsehers. Das sind Dinge, die sich, 'wenn's losgeht,' innerhalb weniger Monate vollziehen koennen und die auch in fast jedes Deutschen Vorstellung als eine M oeglichkeit leben" (p. 443). Waldersee is on record with this: "Die andem Staaten koennen es aushalten, geschlagen zu werden - wir nicht. Das Deutsche Reich faellt auseinander, Preussen wird klein geschlagen und noch unter den Besitzstand von 1815 zurueokgedraengt, die republikanischen Neigungen behalten die Oberhand, und das Haus Hohenzoillem kann ins JJ11lYi1 ijehen. Die evangelische Kirche sieht einem Verzweiflungskampf entgegen; die Verarmung wird eine allgemeine.... Das sind wahrlich keine Uebertreibungen. JJ1s sind die unausbleiblichen Folgen eines ungluecklichen Krieges" (p. 443). This was written in T. G. The Wonder-Note in Preaching. - "The wonder-note," says Bishop Adna Wright Leonard in Ancient Fires on Modern Altars, "has been characteristic of all successful preachers and evangelists." He declares: ''In all persuasive preaching there is the spiritual wonder-note. If preaching is to be truly creative, there must always be the wonder-note in the preacher's message. This is one of the outstanding defects in modern preaching. We have fallen into the habit of taking so many things as a matter of course, and particularly our Christian life, that the wondernote has very largely disappeared. We are guilty of the sin of what Jowett calls 'a deadening familiarity with the sublime.' The wonder-note was in the preaching of Chrysostom, who compelled the corrupt court of Constantinople to hear and heed his message. It was in the preaching of Augustine, whose messages were hurled like flashes of light against the conflicting philosophies of the Eastern Church. Ambrose declared his message to the Western Church when its growing splendor and power were at their height. Savonarola, Huss, Wyclif, Luther, Calvin, Knox, had the wonder-note in their preaching when they counted not their lives dear unto themselves in declaring the Gospel of Jesus Christ before an unbelieving world.... And the Wesleys had it. Their sermons, hymns, and teachings resound with the wonder-note. This has been characteristic of all successful preachers and evangelists." This reminds us of Luther's words: "Wer Gottes Taten mit tiefem Herzen wohl bedenkt und sie mit Wunder und Dank ansieht, dass er vor Brunst herausfaehrt, mehr seufzet denn redet, und die Worte selbst jtiessen, nicht gedicmet noch gesetzt ausbrechen, dass gleich der Geist mit herausschaeumt und die Worte Leben, Hand und Fuesse haben, ja dass zugleich der ganze Leib und alles Leb en und aile Glieder gem reden wollten; das heisst recht aus dem Geist und in der Wahrheit Gott loben. Da sind die Worte eitel Feuer, Licht und Leben." (VII,1407.) E. J. F. Is the Federal Council Reformingi' - The Watchman-JJ1roaminer seems to think the Federal Council has instituted a reformation, or rather that it is not really in need of reformation. A note in the Watchman JJ1roaminer under the capti<?n "In Common Fairness" reads: "It is often said that the Federal Council of Churches is primarily interested in a 80-

7 Theological Observer. - srh:cf)lidh3eitgefcf)icf)mcf)e~. 145 called social gospel. It must be confessed that its activities are generally along that line. It is claimed, however, by the friends of the Council that the emphasis of the united churches needs to be just now on social questions. Common fairness, however, demands that all students of the Federal Council should read an editorial which appeared in the June Federal Oouncil Bulletin on 'The Full-orbed Gospel.' The first paragraph of that editorial is as follows: 'Those who are critical of the present-day emphasis on the social meaning of Christianity would certainly be right if a social gospel were to be regarded as some sort of modern substitute for the Gospel that Jesus Christ preached in Galilee..And there can be no doubt that some who use the phrase have so devitalized it as to make it mean little more than an improvement in external conditions without reference to the depths of the inner life or the meaning of the universe and human destiny. Those who think in such terms have no real Gospel at all, only a program of social reform.''' One who is acquainted with the modernistic phraseology, as the Watchman-Examiner certainly is, ought not to be deceived by such sounding phrases as "full-orbed Gospel." The Federal Council spokesmen do not know the meaning of "gospel." They know only a gospel of salvation by works..a "Lenten Meditation" put out by them on Luke 7, 50: "Thy faith hath saved thee," declares: "If life teaches one lesson, it is that the price must be paid, a price of toil, of searching, and of discipline. In faith we must work out our own salvation." The demand for a full and deep moral reformation is the essence of the Federal Council gospel. The social gospel is a species of this gospel of works. The Federal Council leaders may be disgusted with the emphasis their men have been placing on the improvement of external conditions as the chief end and aim of Christianity. But the "full-orbed gospel" they are now advocating may be aimed at nobler species of human improvement and achievement, but does not rise above the horizon of work-righteousness. Their "full-orbed gospel" does not take into account the Sun of Righteousness and His vicarious atonement. E. "Superficial Unity or Division - Which!'" - The Lutheran Oompanion of November 28, 1931, reprinted and endorsed an article with this heading by Rev. William Siegel in..it Messenger of Grace, presumably a parish-paper within the bounds of the.augustana Synod. The article de. serves to be broadcast, particularly as coming from within the.augustana Synod..A few extracts are here submitted: ".At the very outset let us say that we believe in Christian unity. However, we plead for a unity that is not built upon superficial foundations. We cannot have a unified Church unless we are agreed fnndamentahy in doctrinal matters.... The truth that we need to emphasize more often is that the preaching of the Word produces just as often, not unity, but division. What the Church of Christ. needs desperately to-day is not only more unity, but also more division. The lines are not drawn sharply enough. Many within the fold of the Church no longer believe in Christianity as a supernatural religion. Some theologians teach contrary to the Word of God and the Confessions of the Church and yet seem to be considered good Lutherans. The need is for more division. Let men be honest and come out in the open, so that their teachings may be fairly evaluated.... Division is also needed among our laity.... Let us note that the fearless preaching of the Word by our 10

8 146 Theological Observer. - SHtd)Ud).3eitgefd)id)tlid)e~. Lord caused much division. John 7, 43: 'So there arose a division in the multitudes because of Him.'... 'And there was a division among them,' John 9, 'The're arose a division again among the Jews because of these words,' John 10, 19. Three times we find in three chapters that the words of Christ produced a division. May we not fall for the delusion that wants peace at any price, but may we contend earnestly for the faith! The result will be both unity and division - a unity that is unity indeed and a division which is necessary and desirable." E. II..2lusl1tnb. iilie1: bnb ~et~iutnib bun lillutt nnb Snltnment ~neinnnb,et fpraclj ficlj llh.of. au l eipaig in feinem }ll.orltag,,~er jillert ber lu±ije" rifcljen 2fuffaffung b.om IjeiIigen 2flienbmaIjl", ben er lici elegenijeit ber SH.of±etIau lni~er l$af±.orail.onferena am 15. unb 1931 Ijier±, unlu±ijerifclj au l. ~ie,,2f. Q:.. st." b.om 2. Dfiover gilit f.olgenben fbericlj± liver feinen }ll.ortrag:,,~a l tdar cine IjertIiclje afje, bie ficlj bie Q:mpfiinger niclj± f.o leicljt tdieber berfiiicljtigen laffen.... ~ie lsrage:,jilla l iff un l ba l 2fvenbmaIjI?' fann nur im.3ufammenijang mit bem jill.ort vean±td.orte± tderben maclj±e cinen 5teiI be l ~.or±tag l ba naclj bem ~er" Ijiir±ni l b.on jill.ort aueinanber au l. ~er lln±erfcljieb fann nicljt f.o bargef±elli tderben, bab ficlj ba l jill.ort an ben ~erftanb, ba men± an ba l efuijl tdenbe. ~a l 2fvenbmaIjl iff auclj niclj± nur verbum visibile, e±tda,.3 eiclj en'.ober,l$fanb', signum.ober pignus. ~er ltn±er" fcljieb ift niclj± ber, bab ba l jill.or±.o±±e l fufjjefiiben, ba l 2fvenbmaIjl.ovid" ±iben (Djarafter IjafJe; benn auclj ba l jill.ort Ijai al l ba l jill.ort ber ~er" gevung e±tda l Dvjefiibe l. jillili man aver fagen: ~a l 2fvenbmaIjl ift bie inbibibuaiifierenbe afje.o±±e l, tdiiijrenb ba l jill.ort meijr in bie jilleite tditfi, f.o ift au veaclj±en, bab ba l jill.ort ber 2fvf.oluti.on auclj ettda l b.on biefem fan:amentacen ~Ijarafier Ijat. ~er stebner edliirte ftcimiitig, bab er feilier n.oclj um ben flaren 2fu lbrud ringe, unb veaeicljnete feine iifung nur ai l einen ~erfuclj: ~a l -X,)eiI, in bem.o±± au UM f.omm±, Ijat ben (Djriftu l fur un l unb ben (DjIiftu l in un l. ~a l jill.ort fun" big! un l an, bab ~IjIiftu l fur un l ift, unb iff inf.ofern nicljt nur ~er" fprecljen, f.onbetn afje. 2f v e r b a l 15 a ft a men t e r f± g i v ± un l ben ~ Ij rift u l in un l." (@5penbrud b.on un l.),,15.0 Ijaven tdit im 2CVenbmaIjl ben 2fbben± be l ~Ijriftu l." jillenn b.on ber stealpriifena rebe±, f.o rebe± er lu±ijetifclj unb barum iiverau l IjenIiclj. "fbleiven fbr.ot unb jillein auclj unbertdanbert, f.o viiben fie b.oclj mit bem ew unb fblut be l -X,)Q:rtn ein einijeitiiclje l jillefen, eine anaijeit, bie Q:inIjeit be l. 2fuclj geij± e l Wie vei ber l$erf.on (Djrifti barum,,ba l atde~ unterfcljiebiiclje tdefen td.ol ein tdefen fein unb IjeiBen miigen'. ( u±ijer, jill. 2fu lg. 26; 439, 30 f.),~enn e l ift auclj ~nn ber tdarijeit alf.o, ba l f.olclje un±erfcljiebiiclje na±uren f.o au famen f.ommen ~nn ein l, tdarijafftig ein netd einig tdefen ftiegen au l f.olcljer au famen fugung, naclj tdeicljem fie reclj± unb td.ol einetie~ tdefen IjeiBen,.oV td.ol ein igiiclj l fur ficlj fein f.onberiiclj einig tdefen Ijat.' ( utijer, jill. 2fU lg. 26; 443, 29 ff.) 15.0 Ijai u±ijer immer Wieber naclj 2fu lbriiden unb fbiibetn gefuclj±, um bie faframentiiclje Q:inigung ag.3ufammenfcljlub au e i n e m faframentiicljen jillefen f.o beutiiclj tdie miigiiclj au macljen... Q:r nenn± ben jillein fblut ltdein" UftD. be l

9 Theological Observer. -.RitdJlidJ:,3titlltfdJidJtltdJt ommetIat~, ) ~a~ D. 6ommetIat~ aber uber ba~ mer~iiltni~ bon ~orl unb 6aftament ilueinanber fagt, ift unlutljerifdj, luei! nidjt fdjriftgemiin. ~ie 6djrift luein nidjt~ babon, baf3 b~ ~orl im Unter~ fdjieb bon bem 6aftament u~ "ben [~riftu~ fur un~" bringt unb ba~ ~benbma~i im Unterfdjieb bom ~orl un~ "ben [ljriftu~ in un~" gibt. ~a~ menbma~i bringt un~ genau biefeibe mergebung ber 6unben, bie un~ fdjenft, unb luirft biefethe SJeiIigung, bie ba~ 6aframent luirft.,,~iefer SMdj ift ba~ neue!iteftament in mei~ nem ~Iut." ~a~ ift,,[~riftu~ fur un~" 1 ~ir ~aben feinerlei ~nlaf3, audj nur berfudj~lueife bie tyrage ilu Wfen, luorin bie unterfdjiebiidje ~ir~ fung ber in ber ~arbietung be~ SJeiI~ befte~e unb luie bie entfpredjenbe merleiiung fidj geftaiten muffe. ~ie 6djrift fteiit un~ ba~ nidjt ag ein,,!jsroblem" bor. ~iefe~ ~roblem ~aben Die ~eologen fidj fethft gefdjaffen. ~ie 6djrift Ie~rl, ban ~orl unb 6aftament ba~fethe ift medjtfertigung~mebium fo gut luie b~ anbere. ~eibe bringen u~ ben,,[~riftu~ fur un~" unb b a bur dj ben,,[~rif~ in un~".,,~~ ~orl unb iiuneriidje,8eicljen" (6aftament) "luiden einetiei im SJerilen." (~pologie XIII, 5.) ~er Unterfcljieb illdifdjen ~orl unb 6afra~ ment Iiegt anber~ldo, niimiiclj in ber ~rl unb ~eife ber ~eileugung be~ gibt nicljt einetiei ~eife stat unb SJiIfe ldiber bie 6unbe." (6cljmaIf. ~tt. III, 4.) ~a~ ~benbma~i ptebigt un~ ba~ SJeiI ldibet bie 6unbe auf eine anbere ~eife ag b~ ~orl, unb gerabe auf Die bon D. 6ommetIat~ etld~ beanftanbete ~eife, niimiiclj ag verbum visibile, ag,,:i3eicljen" befcljteibt ba~ Iu±~etifclje ~efennt~ ni~ ba~ met~iiitni~ bom 6aftamen± ilum ~orl.,,~a~ ~Ott unb iiunetiiclj,8eicljen ldiden einetiei im SJerilen, ldie ~uguf±inu~ ein fein ~orl gerebet ~at.,~a~ 6aftament', fagt et,,ift ein ficljtiiclj ~ort.' ~enn b~ iiuner~ Iiclje,8eicljen ift ldie babutclj ba~f ethe bebeutet ldirb, ba~ burclj~ ~orl geptedigt lditb; barum ricljtet beibe~ einetiei Convention of Old Catholics. - A correspondent of the Ohristian Oentury, writing from Belgrad on October 15, 1931, speaks of the world congress which the Old Catholics recently held. We hear so little of these people nowadays that it will be worth while to take over this section of his letter. He describes the meeting thus: "The world congress of Old Catholics, recently closed in Vienna, may one day be considered as a turning-point in modern church history. Although this Church has less than a million members, the remnant of those who left the Roman Catholics at the time the Vatican Council decreed papal infallibility, its congress was joined by delegates from both the Church of England and various sections of the Orthodox Church, so that one Vienna paper declared it represented over two million Christians. Eight clergymen represented the Church of England, among them Dean H. R. Bate and Duncan Jones of Chichester. Official delegates represented the ecumenical patriarch of Roumania, the patriarch of the Serbian Church, the Church of Bulgaria, and the Orthodox Church of Czechoslovakia. "Although it was the congress of one Church, the Vienna meeting was conducted under the sign of ecumenism. The solemn Eucharist was conducted in a different liturgy on each of the three congress days: one was Old Catholic, one Anglican, and one Russian Orthodox. This last made a specially deep impression, since the entire service, even to the choral

10 148 responses, was presented in German, the translation having been prepared specially for the congress. The sermon by the Russian Bishop Seraphim, preached in connection with the Orthodox liturgy, demanding the unity of all Christians as the only hope of Christendom in the present world crisis, was one of the high points of the congress. Qualified speakers gave a careful presentation of the present status of ecumenism in both Anglican and Orthodox churches. "The congress as such passed no resolution, but the conference of Old Catholic bishops, sitting at the same time, published a decision which opens the way for. complete intercommunion with the Church of England. Acting on the basis of the agreement reached by the joint Anglican-Old Catholic commission which met last July in Bonn, the bishops passed the following resolutions: - "1. The... conference of Old Catholic bishops, on the basis of recognition of the validity of Anglican orders, agrees to intercommunion of Old Catholics with the Church of England. "2. Intercommunion consists in the mutual admission of the Sacraments of members of both communions. "3. Intercommunion demands from neither communion the acceptance of all doctrinal opinions, sacramental piety, or liturgical practise peculiar to the other, but does involve this, that each believes the other to maintain all the essentials of the Christian faith. "If these resolutions receive the official approval of the Anglican Church, complete intercommunion will be established. It will mark the consummation of one of the movements toward reunion instituted by the decision of the Lambeth Conference last year." What is very sad is that these people are falling head over heels into unionism, ignoring differences in doctrine. In their blindness they do not see that through their tolerance of error they are digging their own graves. A. What Do Anglicans Teach on the Lord's SupperP - On this point the Ohristian Oentury submits the following remarks of its London correspondent: - "For some time representatives of the various schools of thought in the Church of England have been thinking together upon the Eucharist. Under the chairmanship of the Master of the Temple they have drawn up a statement which has been accepted by a very varied company of churchmen. A statement signed by Bishop Gore, Canon Raven, the bishop of Croydon, Dr. E. S. Woods, the Rev. Hon. W. Talbot Rice, must receive serious attention. These may be taken as representatives of the Catholic, Evangelical, and Modernist within the Church of England. "The statement begins with the words: 'That our Lord on the eve of His Passion instituted the Sacrament of Holy Communion in remembrance of Himself and for the special commemoration of His death and that the Church has therefore been right in regarding the Eucharist as the most sacred act in her worship.' "The closing words are most significant in view of the fact that it has been upon the interpretation of the Eucharist that parties in the Church have differed most: - "'That our Lord's sacrifice, which reached its climax at Calvary, was

11 Theological Observer. - SHtdjHdj~~eitllefdjidjtltdje!l. 149 completed by His resurrection and ascension, whereby His incarnate life was carried forward into the unveiled presence of the Father, thus establishing a new relation of mankind to God; "'That the virtue of our Lord's sacrifice was made available for us through the coming of the Holy Ghost at Pentecost, when the Church became the agent of His redemptive purpose; "'That as the risen and ascended Christ is ever with the Father as the royal Priest of mankind, so at the Lord's Table we celebrate,.and make before the divine majesty, the memorial which He has willed, becoming thus united with our Lord in His sacrifice, which sustains the new moral and spiritual order prepared for redeemed humanity.''' It will be seen that in this statement there is no acknowledgment of the heavenly mystery which, according to the clear teaching of the Scriptures, exists in the Lord's Supper. The great truth that with the bread and wine we receive the Savior's body and blood is ignored. Rationalism triumphs. A. ~ie neue ibebeutung e;iibnmerlfn~ nl~ eine~ futijerifdjen ~elbe~. Unter biefer ~aragrapljeniiberfdjrifj: fdjreibt D.~.~. IDloreljeab in feinem ~ppeu um Unterftiitung ber "gemeinfamen Iutljerifdjen llboljrtiitigfeit", ttjie biefen ber,,2utlj. SJeroIb" abbrudt, b~ boppeites ~ntereffe bettjegt uns,!.lies au beridjten. '@iinmai ermuntern uns bie ljier angegebenen ~afta, unf ere eigene IDliffion in 6iibamerifa redjt friifj:ig au unterftiiten. ~nbererf eits ttjitb aber bie II gemeinf ame Iutljerif clje llboljitiitigfeit" nicljt anbets fiinnen, als mit unfetet bortigen IDliffion in ~onfiift au ttjiite bieifeicljt nicljt betfeljit, dttja~ ljietiiber nacljaubenfen. D. IDlote~ ljeab fcljteibt:,,~ne fcljiief3iiclje 8ufunfj: 6iibamerifas ais eine~ llbeittehs bon 2iinbern mit ttjacljfenber Q3ebiiIferung unb biiiljenben ~nbuftrien ift burclj ben meidj~ tum an unentttjiclerten natiiriicljen SJHfsqueUen geficljert. ~ie fiiraiiclje SJin~ ttjenbung ber naclj 6iibamerifa aeigt feine me~ beutung ais ein e'6iet auf, ttjo bie beraieljenben 2utljeraner!.lie ~fiege iljtet eigenen SHtclje niitig ljaben unb ttjo ficlj!.lie eiegenljeit bidet, ljier~ butdj unb butclj IDliffionstiitigfeit bie runbiagen bet Iutljerifcljen ~itclje in einem berljiirtnismiif3ig unentttjiclerten ebiet tief unb feft au Iegen. ~ie ~bfiimmiinge ber aus ~otbeutopa, bie im 2aufe ber ~aljre bie portugiefifclje 6praclje angenommen ljaben, rufen bie SHtclje iljret miiter um bie ~ienfte an. ~Utclj bie gettjinnt SHtclje bon 6t. ~atlja~ tina, ~atana unb anbern 6taaten neue Q3ebeutung. ~iefe brafiiifclj~iutlje~ tifclje 61olnobe fieljt ficlj grof3en ~ufgaben gegeniibet. ~ie OueIfen in IDlitteI~ europa (ljauptfiicljiiclj Me Iutljerifcljen ottesfaften), bon benen fie iljre Untetftiitung beaog, finb butclj bie gegenttjiirtige ttjirtfcljafj:iiclje ~rife bort in IDlitIeibenfcljafj: geaogen ttjorben. ~m ~aljre 1930 unb bis iett im ~aljte 1931 ljat ber 2utljerifclje llbeitfonbent nur feljr befcljeibene aben bat~ reicljen fiinnen. ~ie fortgefette Unterftiitung Mefer Q3tiibet butclj ebet unb alien ift bon Ungarn naclj 6iibamerifa gibt uns eine ljanb~ greifiiclje Q3eIeucljtung ber gegenttjiirtigen 80,000 IDlen~ fdjen finb ttjiiljrenb ber Ietten attjei ober btei ~aljre bon Ungarn naclj 6iib~ amerifa geaogen. ~aruntet finb etttja 6,000 2utljetaner, bie fidj ljaup±fiicljiidj

12 150 Theological Observer. -.ltircl)ticl)~8eitgefcl)icl)mcl)e~. in IBtafiIien, UtUgua~ unb &rgentinien niebergeiaffen fjaben. ~ie ebangelifdj~ lutfjerifdje ~irdje bon Ungarn berfjanbert nun mit bem Eutfjerifdjen jffiert~ fonbent iiber.!mittei unb jffiege, ltjie ein lutfjerifdjer!jteifej:jaftor, ber ber mabjarif djen, fioltjafif djen unb beutf miidjtig ift, amerifa gefanbt ltjerben liinnte, um bie Eutfjeraner, bie hlralidj bon Ungarn eingeltjanberi finb, aufaufudjen, in emeinben au fammein unb au bebienen. ~iir biefe ltjidjtige ~ionier~ unb &ufbauarbeit bebarf e~ ber IBeiiriige." ZS. :it..!m.!neue Ilefe~lidje i5djullieftimmunllcn in ~rnfuien. ~irdjenblatt entnefjmen ltjir bie lnadjridjt, baf3 in IBra~ fiiien ein neue~ efd~ iiber!lmigion~unterridjt in ben edaffen ltjorben unb in ~raft geireten ift. ~a~ efet fjat folgenben jffiori~ laut:,,&riifei 1. ~er!jteligion~unterridjt in ben unb lnormalfdjulen ift fafuitatib. &riifel 2.!Bon ber :iteilnafjme am!jteiigion~~ unterridjt finb befreit, ober!bormiinber bei in bie.!matrifel ben entfj:jredjenben &nirag ftellen. &riifei 3. be~!jteiigion~unterridjg in ben iiffentridjen Unterridjg~ anftaiten ift e~ niitig, baf3 ltjenigfte~ fidj fur biefen Unter~ ridjt meiben. &riim 4. ~ie Organifierung be~.l3efjrj:jl~ fur ben!jteii~ gion~unterridjt unb bie &u~ltjafji ber Eefjrbiidjer erfolgen burdj bie Eeiter biefer ~urfe, beren bie~beaiigiidje.!mitteilungen ben befjiirben iiliermitteit ltjerben. &riifel 5. ~ie ZSnfj:Jiaierung unb i'tlier~ ltjadjung be~!jteiigion~unterridjt~ ftefjt au fjinfidjtiidj bgaij:jiin unb ben firdjiidjen IBefjiirben fjinfidjtiidj be~!jteiigion~unterridjt~ feilift unb ber ber Eefjrlriifte. &riifei 6. ~ie!jteii~ gion~lefjrer ltjerben bon ben betreffenben firdjiidjen IBefjiirben lieoeidjnet. &riuei 7. miiffen fo organifieri ltjerben, baf3 fie bie ifjrer reiigiiifen ~flidjten ermiigiidjen. &r~ tim 8. be~!jteiigion~unterridjt~ miiffen fo geiegt ltjerben, baf3 fie bie iibrigen.l3efjrfiidjer nidjt lieeiniriidjtigen. &riim 9. ~en Eefjrern anberer Unterridjgfiidjer ift e~ nidjt edaulit, gegen ben reigiiifen au erfjelien ober auf irgenbeine anbere &ri b~!jtedjt ber e~ ltjiffen~freifjeit ber ifjnen anautaften. &rtifei 10. &lle BltJeifel, bie fjinfidjtiidj ber &u~legung biefe~ ~efret~ fidj ergelien fiinnen, miiffen burdj gemeinfamen IBefdjluf3 ber aibilen unb reiigiiifen IBefjiirben geiiift ltjerben, um bem religiiifen IBeltJuf3tfein ber ~amiiien alle arantien be~ in ben erieirten!jteiigion~unterridjt~ au gelien. &riifei 11. ~ie!jtegierung fann burdj eine einfadje!berfugung be~ Unterridjgminifterium~ ben!jteiigion~unterridjt in ben iiffentridjen Unter~ ridjt~anftaiten auffj eli en, ltjenn bie~ im ZSntereffe ber iiffentiidjen Orbnung und erforberlidj erfdjeint." ~ran~ ci~co De!ramj:Jo~ fjat in ber IBegriinbung feine~ ~efret~ liefannt, Daf3 feine anbern efidjgj:junfie maf3gebenb ltjaren al~ bie ber fatfjoiifdjen edliirie: "IBtafiIien ift latfjolifdj gelioren; unter bem ber fatfjo~ Iifdjen ~irdje fjat fidj unfere lnationaii±iit gebildet, unb fatfjoiifdj ift nodj in ifjrer efamtfjeit bie litafiiianifdje IBebiiIferung." ZS. :it..!m. i5djnle in ~nbien. lnadj bem ZSafjre~lieridjt iilier ba~ ltjefen in ;snbien 1928 unb 1929, ber im ~ebruar 1931 beriiffentiidjt ltjurbe, ltjar ba~ IBeridjt~jafjr ein ltjidjtiger ~ortfdjritt, obgleidj bie &ri unb Iffieife be~ ~orifdjritg langfamer ltjar ag in ben borfjergefjenben altjiilf.!monaten.

13 Theological Observer. -.Rircl)!icl).3ettgefcl)icl)tlicl)eg. 151 ~ie 3a~l bet anetfann±en 6djulen in ~titifdj~zsnbien fjeniigt faf± 224,000 unb bet nidj± anetfannten iibet 34,000. bet 6djiiIet roitb mit 12,166,000 angegeben; bm finb wet funf l!3toaen± bet ~ebiiaetung nadj bet 3ii~lung bon ~ie Heine l!3atfengemeinfdjaft ~at bie gtiib±e l!3toaentaa~l bet 6djiiIet, niimhdj 22.7 l!3toaen±; Me utoj:jiiet unb ~nglo~ ZSnbet folgen mit l!3toaent; bon ben SJinbu~ fte~en 4.7 l!3toaen±, bon ben mo~ammebanem 5.2 l!3toaen± im Un±ettidjt. ZSn ben meiften lj3to~ binaen ~at bie!regietung 50 unb 60 l!3toaent bet ~~gab~n be~ 6djul~ roefen~ iibemommen. ~et l!3toaentfat bet im Untettidjt fte~enben miibdjen im i8etgleidj aut roewhdjen ~ebiiaetung roudj l bon 1.66 auf 1.78 l!3toaent. 3ut 3eit bedab± Dei roeitem bie me~taa~l bet mabdjen bie 6djule, e~e fie eine taie~ung bon bleibenbem imerle etrootben ~at; abet bet tilie~ung~~ fommiffat roeift batauf ~in, bab iebe l!3tobina bon einem roadjfenben i8et~ lang en nadj neuen maljdjenfdjulen betidjtet, unb iebe~ ZSa~t btingt eine ~nbetung im i8et~arten bet ~ebiiaetung aut taie~ung bet mabdjen. ZSn ben forlgefdjtitteneten Si'teifen etfennt man fie al~ eine 6adje bon gtobet imidjtigfeit an. ima~tenb ba~ SJauj:Jt~inbemi~ nodj immet ift, bet~inberl audj ba~ ~eft~arten an ben arten 6itten, befonbet~ bet Si:inlJet~ ~eitat unb be~ ~~fdjluffe l bon Heinen mabdjen in geroiffen Si'teifen, roeitete ~orlfdjtitte. (imbl) ZS.:it. m. ~faffe. ~olgenljet l!3affu~ au~ SJ. ~eaaei l,,6onntag lanljadjten" (6. 69) fei ~iet au~ lj1e~t ai l mitgeteiit:,, ~ bete, roet bie~ Heft, nidjt um geie~tte, geroanbte, geifneidje, in imorl unb 6djtift blenljenlje, fonbem umneue l!3fattet. ~ie mitteiartedidje Si:itdje ~at auf i~tet l!3tieftet nut biet ~djftaben gefdjtie'ben, ljie ba~ ~iidjfte Eob meinlje unb SJirlen einf djheben: P F A F = P ( astor) f ( idelis ) a (nimarum) f (idelium): ein neuet SJirle einet neuen SJetbe. ~M ~tent:oorl roitb aum geiftlofen 6j:Jotiroorl mibbtaudjt; abet ba~ fou unfet l SJetaen~ imonne fein, bab roit bem ta~itten nadj bie SJetbe roeiben nidjt um roiuen, ~eibe et ~te, ~netfennung, fonbem bon SJetaen lgtunb,.... i80tbiibet ljet SJetlJe, ~bbiiljet lje l gtoben SJirlen bet 6djafe." (@timmfdje~ imiirletbudj: l!3faffe, l!3faff, roitb ab~ geleitet bon papa obet beffet nodj bon na:7m...,,~et ~eutige betadjtridje Webenfinn fdjeint etft um bie 3eit bet!refotmation aufgefommen au fein, fjefonbet~ feit Eut~et ba~ imott aunadjft fut bie abgiittifdjen [@ii~enj:jfaffen], ljann fut Me fat~onfdjen l!3tieftet gebtaudji ~at. U). An Improper American Trait Copied. - When Dr. James Black of Edinburgh, Scotland, after a morning service announced to his congregation that he had not accepted the call extended him by the Marble Collegiate Church, New York, the news created such joyous excitement that, as a correspondent of the Ohristian Oentury writes, "women broke down completely under the emotion following their relief, and the congregation burst into loud and prolonged applause." The writer adds: "Probably never in the history of that congregation and seldom in Scottish Presbyterianism have people clapped in a service of worship; so this was really a great demonstration for reserved Scotland." Too bad for Scotland! To say the least, it reveals bad form if congregations assembled for worship and church meetings in general do not exercise sufficient restraint to refrain from voicing their approval by handclapping. A.

14 152 Book Review. - mtet:atut. Sj.olje &eljituet filt dmififje SHtifJettfiltften. S\)et ".2u±lj. ~etoib" aitiett ~ bem "WpoIoge±en" eine mittehung, bie audj flit ung ljietauianbe bon ZSntereffe fein biitfte. }[Sit Iefen: "mit ~tftaunen Heft man bon bet tomifdj~fatljoiifdjen Sfitdjenflitften im ljeu±igen annen S\)eu±fdj~ ranb. S\)et ~ifdjof bon Dgnalitiid ljat ein ZSaljreggeljar± bon 101,000 mad ($25,000), bet bon!ittiet bon 140,000 mad ($35,000), bet ~ifdjof bon miinftet 154,000 mad ($38,500), bet g:iitf±fjifdjof bon ~teglau 192,000 mad ($48,000) unb bet ~tafjifdjof bon ~oln 194,000 mad ($48,500). s\)ie ~etten ttjoljnen iljten!ithdn unb ~infommen gemiifl in g:iitf±enpaiiiften, in gtoflem.2u~ug unb maumiifjetfiufl. ~ei ung in Wmetifa finb bie!8et~ ljiir±niffe bet tomifdjen Sfitdjenflitften jebenfai& fjebeutenb giinftiget aig in '~utopa, ttjo unenbiidj bid ift aig ljiet. s\)ie ljoljen tomi~ fdjen geiftiidjen ~etren ljafjen in Wmerifa untet beg mabiog in bet Iet±en 3eit ttjiebetljor± ttjarnenb etljofjen aut WnfIage ttjibet bie fjef~enbe ~Iaffe, bie im ftlietfiufl fdjttjerge, ttjiiljtenb bie Wtmen faum ~tot ljafjen unb faum einen ~Iat, ttjo fie bm ~aup± niebet~ Iegen fonnen. s\)ie WnfIagen finb fjetedj±igt. ~Ut vetiiljten fie e±ttjag fonbewat aug bem munbe getabe foidjet ~etten." mom regiett nidj± umfonf±. ZS.!it. m. Book Review. - itetlltut. David, King of Israel. By William M. Taylor, D. D., LL. D. Richard R. Smith, Inc., New York. 443 pages, 7% X4%'. Price, $1.00. Order from Concordia Publishing House, St. Louis, Mo. This is one of the popular Taylor biographies, now reprinted in a new edition as one of the Anvil Series of Dollar Religious Books. We have always regarded Dr. William Taylor as a master hand at Bible biography; and for an understanding of the Books of Samuel and their parallels as well as for an appreciation of the background of the Davidic psalms we know of no popular work of similar proportions which even approaches this volume. At a time when David is pictured to us by modern biographers as an oriental sheik with all the paraphernalia of an oriental harem, we can best show our appreciation for such splendid books by reading and assimilating their contents. W. A. MAIER.!Jnnmn.2utljU. 5l)et j8a9ntjtecget djrifthdjer.l3ebensotdnung. ISdjtiften 3um ~ufbau ebangertfcget ISittltdjteit. [ahllet lseteinsbuc99anblung, IStutt" Gatt lseiten 5 X 71'2, in.l3dnmanb mit 5l)ecfel" unb lrilcfenthel gebunben.!l\reis: M. 5. 5l)ies ift nun fdjon bet 3meite j8anb bet bef onbeten ~usgabe aus\1ema9!tet!idede.l3utgets, fut bon geute bargeboten unb betbolmetfdjt, bie mit ausfu9tltdjet im botigen ~a9tgang, im ~uguftgeft, IS. 634, befptodjen 9aben. ~udj 9iet finben mb; bie ISptadje.l3utgets bminfadjt unb in bie ISptadje ubedtagen, mogegen mit unf m j8ebenfen geautett 9aben; abet mit finben audj gute S!::e!;tabteUungen mit paffenben ftbetfdjttften unb edlatenbe ~n" metfungen, unb beibes ift bon nidjt geringem!idett. 5l)en ein3elnen ISdjtiften ift audj immet eine lsotbemetfung unb dne!j1adjbemedung beigegeben. bie in biefem j8anbe bat\1eboten metben, ge90ten mit 3u ben metb