tTnurnrbiu IDqrnlngirul jlnutqly

(tTnurnrbiu
IDqrnlngirul jlnutqly
Continuing
Lehre und Wehre (Vol. LXXVI)
Magazin fuer Ev.-Luth. Homiletik (Vol. LIV)
Theol. Quarterly (1897-1920)-Theol. Monthly (Vol. X)
May, 1931
Vol. II
No.5
CONTENTS
Page
Thesen zur kurzen Darlegung der Lehrstellung der Missourisynode .......... , ................................. 321
GRAEBNER, TH.: The Modern Church Looks at Society 336
DALLMANN, WM.: How Peter Became Pope......... . . .. 343
KRETZMANN, P. E.: Suggestions Concerning Courses for
Better Indoctrination... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 360
FRITZ, J. H. C.: The Sermon Methods. . . . . . . . . . . . . . . . . . .. 364
Dispositionen ueber die von der Synodalkonferenz angenommene Serie alttestamentlicher Texte............... 368
Theological Observer. Book Review. -
Kirchlich-Zeitgeschichtliches. . . . .. 381
Literatur. . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . .. 392
Ein Prediger muss nicht allein weiden,
also dass er die Schafe unterweiae, wie
sie rechte Christen sollen sein, sondern
auch daneben den Woelfen wehren, dass
si. die Schafe nicht angreifen und mit
falscher Lehre verinebren und Irrtum einfuehren. - Luther.
Es ist kein Ding, das die Leute mehr
bei del" Kirche behaelt denn die gute
Predigt. - Apologie, Art. !/4.
If the trumpet give an uncertain sound,
who shall prepare himself to the battle f
1 Oor. ~,8.
Published for the
Ev. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.
Theological Observer. -
Theological Observer. 1.
mtd)lid)".8eit\1efd)id)tli~~.
381
~if~li~~geitgef~i~tli~e~.
.2{merikll.
ftlier bie ~ii~igleit, hie djriftlidje 2e~~e "forl3uliilben", aitierl bet:
"Stit:djenliote" bon (.tt:e~vo, ~t:gentinien, au~ bem met:idjt be~ jilleftIidjen
SDif±t:ilt~ bom ~afjt:e 1897: "jillollie fidj ein S'trii.pVel t:iifjmen, ban et: im~
ftanbe fei, ben mefUb au fjelien unb in~ IDlittelliinbifdje IDleet: au roet:fen,
fo roiit:ben ttJit: lieaeidjnung~boll ben 8linget: an bie 6tim Iegen. jilliebiel
gt:iinet: ift aliet: bet: jillafjnro~, roenn fidj Me gefallene menfdjIidje memunft
ftelli, ag 00 fie bie giittlidjen @IauOen~Iefjt:en entroicfeln unb fortOiIben
lOnnte 1 IDlit bet: gefallenen memunft Me 2efjt:en bet: 6djrift aut: moll~
fommenfjeit filfjt:en au roollen, fjeint nidji~ anbet:e~ aI~ mit einet: fdjmu~igen
2atet:ne ba~ 60nnenlidjt auffjellen. SDie memunft ifi bie geoome 8leinbin
bet: ~eiIigen 6djrift; ttJie follien benn ifjt:e memiifjungen um biefeIlie 2ielie~~
bienfte fein lOnnen~ jillet: bat:um bie 2efjt:en bet: ~eiIigen 6djt:ift bet:
menfdjlidjen memunft aut: 8lorloiThung unb @ntttJicflung iiliet:gilit, bet:~
±t:aut fie nidjt olon biiIIig infomVetenten, fonbem get:abeau feinblidjen
~iinben an. SDie @Iauben~Iefjt:en bet: memunft aut: 8lorlliiIbung unb lfutt~
roic'fIung iiliet:gelien, b~ fjeint nidjt~ anbet:e~ aI~ ba~ 2amm bem jillolfe
aut: ~t:aiefjung unb mHbung anberlt:auen. ~a, elienforoenig roie roit: unfet:e
6iifjne lief einem 6iiufet: in bie 2efjt:e gelien, um fie aut: miidjtemfjeit au
et:aiefjen, unb elienforoenig roie roit: unfet:e )tiidjiet: oei einet: ant:iidjigen
~et:fon in ben SDienft gelien, roenn roit: fie au aiidjtigen ~ungft:auen fjet:an~
aiefjen roollen: elienforoenig fiinnen ttJit: bie @Iauben~Iefjt:en bet: memunft
bet: )tfjeoIogen aut: 8lorlliiIbung unb @ntroic'fIung anberlt:auen. SDet: 8lorl~
fdjritt, ben bie memunft in bet: )tfjeoIogie anauliafjnen bet:mag, ift unb faun
nidjt5 anbet:e~ fein aI~ lRiicffefjt: in~ finftet:e ~eibentum. ~a, get:abe fjierin
fjalien roit: ben ftiidften meroei~ filt: bie un~fVt:edjIidje mlinbfjeit unb ~
giinalidje Unbetmiigen bet: menfdjIidjen memunft, ban fie, gefallen roie fie
ift, bennodj glaulit, iiliet: bie 6djt:ift einen 8lorlfdjt:itt anliafjnen au liinnen.
@lie ift elien fo biiIIig lilinb unb bedefjrl, ban fie nidjt fiefjt unb gIaubt,
ban fie lilinb ift, bielmefjt: meint, fie allein fefje t:edjt. jilliifjt:enb bet: Ieililidj
mIinbe roenigft~ glaubt, ban et: liIinb ift, roiifjnt bet: geiftIidj mlinbe, ban
ifjm nidjt5 fefjIe. ~m @eiftridjen gleidjt bet: IDlenfdj mit bet: gefallenen
memunft bem jillafjnfinnigen, bet: fidj allein filt: bemiinftig, feine !ii:t:ate
unb ~f!eget: aliet: filt: in:finnig fjiiIt."
8l. ~.
The Last Will and Testament of J. Pierpont Morgan. - I f any
person had a,ttempted to dispose of the esta,te of the elder J. Pierpont
Morgan contra;ry to the provisions of his will, crimina,l proceedings would
at once have been instituted. The dispositions in his will touching his
property are held inviolate. But wha,t is being done with his last declaration concerning spiritual matte'rs? The fine testimony rega;rding "the
blessed doctrine of complete atonement for sin through the blood of Jesus
Christ, once offered, and through that alone," as set down in Article I of
the will, made January 4, 1913, wa;rmed the heaJ:t of Christendom. Many
periodicals published it. It was referred fa in many pulpits. It was also
referred to by the dean of the cathedral of St. John the Divine in the
sermon preached by him on the occasion of his installation last year and
382
Theological Observer. -
RitdjIidj,,seitgefdjidjtrid)t!l.
published in the Living Ohuroh. "I read, at the time, his will as it was
printed in Hie press of the day. I was deeply impressed then, and am still,
by the first a,rticle of that will, and here I thank his friend and associate,
who has sent me a copy of it, which I will now read: 'Article I. I commit
my soul into the hands of my Sa,vior, in full confidence that, having redeemed and washed it in His most precious blood, He will present it faultless before the throne of my heavenly Father; and I entrea,t my children
to maintain and defend, at aU hazard and at any cost of personal sacrifice,
the blessed doctrine of the complete atonement for sin through the blood
of Jesus Christ, once offered, and through that alone.' I do not know the
value of his monetary legacies, all the rest of the will I forgot except
this one a,rticle, and I suppose this has been remembered because whatever
of treasure he may have left to his family and his beneficiaries, I proclaim
that I think this article is the greatest treasure of them all. 'Who by Thy
cross and precious blood hast redeemed us.' "
The sermon dealt with the a,tonement, the salvation ga,ined by Christ.
The text was the antiphon from the Prayer-book: "0 Savior of the world,
who by Thy cross and precious blood hast redeemed us, save us a,nd help
us, we humbly beseech Thee, 0 Lord." And this is the salvation proclaimed
by Dean Gates: "Salvation means to me only this: the bringing to its
best of all tha,t is best within me. . .. There came a day in the development
of humanity when heredity and environment were no longer enough, when
the pupil might even be gra.duated from the college of heredity and environment and might enter the great university of the Ideal, when, in other
words, the evolution of man no longer should depend upon outside and
parent forces, but should come from' power within. The day came when
there was revealed to us the perfect man, the Man Christ Jesus, the ideal
of what a, man must be. Jesus is the Savior of the world because He is
the ideal of the world, and the individual men and women shall make
themselves according to the pattern revealed to them on the Mount of
Ca,lvary. Here is the upward path of future growth, the growth into the
measure of the stature of the Man Christ Jesus." And then comes the
story of the will of Mr. Morgan. The implication is tha.t the blessed
doctrine of the atonement in the faith of which Mr. Morgan died is the
doctrine of the atonement Dr. Ga.tes proclaims. Mr. Morgan is made to
proclaim tha,t the blood of Jesus Christ saved his soul and will present it
faultless before the throne of God by bringing to its best aU that was
best within it. Dr. Gates does believe in the deity of Christ, but, rejecting
the substitutionary atonement, he had no right to refer to Mr. Morgan's
fine confession nor to use that fine antiphon as his text.
We append an editorial from the Watohman-Emu,miner of January 30,
1930: "The elder J. Pierpont Morgan was widely known in the world of
finance. There he exerted a tremendous influence by his knowledge of
business affairs. In St. George's Episcopa,l Church in Manhattan, City of
New York, he was a vestryman, and he ga.ve the same a.ttention to his
church that he did to his business. If he were alive to-day, the liberalism
of the present rector of that church, Dr. Karl Reiland, would break his
heart. In his will he said: 'I commit my soul into the hands of my
Savior... .'''
E.
Theological Observer. -
.Rh:d)1id)'.8eitgefd)id)tIid)e~.
383
Our Universities and the Christian Religion. - An article by
Dr. Harold Paul Sloan, editor of Ohristian Faith and Life, attracted our
attention when it was printed in the Lutheran Oompanion. Its heading
is, "America's School System, and Can a University Be Christian?" Since
he in this article offers very valuable informa.tion, presenting fa.cts which
Christian ministers and parents should know, we take the liberty of setting
down here some of his leading paragraphs: "How much one wishes he could go on to point out how America's
educational system is promoting the sense of moral responsibility and so
undergirding and carrying forward civilization; but the opposite is the
truth. The institutions of higher learning, both state universities and
church-schools, are largely failing to promote this sense. Instead, they
are promoting the opposite.
"The head of a Methodist Wesley foundation, attached to a great
church university, said to us only last week: 'I find that most college
freshmen, very soon after they have arrived on this campus, throw overboard all their Christian ideas.' We asked him why this condition obtained.
He gave three reasons. 'First, unbelief taught in the classrooms of the
university. Second, the general atmosphere of unbelief on the campus.
Third, the fact that the students, when they come here, are for the first
time away from home and independent of its order. They are free from
restraints, and they glorify their liberty.'
"This gentleman is unquestionably correct. Behavioristic views are
being taught widely in psychology, and evolutionary views are being taught
in biology, sociology, ethics, philosophy, and even in such departments as
history, literature, and the Bible. This teaching is undermining the sense
of moral responsibility among the younger educated leaders of the country.
Of our own personal knowledge we could make an imposing list of institutions where such negative influences have been developed.
"The report of Mr. William Jones, secretary of the League of Evangelical Students, concerning his last spring's tour among colleges and
universities in America entirely confirms our own observations. Professor
Harry Walker Hepner of the Department of Business Psychology at Syracuse speaks of the numbers of students he has seen come to that institution
adherents of the Christian faith and then leave it four years later, their
faith wrecked. He himself is one of those who is helping to wreck Christian faith there. He is offering in its place the idea of so living as to carry
forward the evolution of the human race.
"The late Methodist Bishop Theodore Henderson is authority for the
statement that fifty per cent. of the young people who go to college to
train for religious vocations are diverted during their courses; and not
all who lose their faith are thus turned aside. Some, having been totally
confused, go on to graduate schools, taking their bewildered hearts and
confused minds with them. They finally land in church pulpits and on the
mission-fields, young leaders who have been robbed of their faith in the
schools of the Church; men who do not believe in the Creed or in the
authority of the Scriptures and who, in their turn, are spreading the
disintegra.ting forces of unbelief more and more widely in the Republic.
"If twenty-five per cent. of the educated youth of America are feeling
the influence of these negative currents in the universities, then 25,000
384
Theological Observer. -
~irdjHdj~8eitgefdjidjtltdjts.
young men and women are annually going out into positions of leadership
either hostile to the Christian religion or at best with a halting faith in it.
25,000 in a year means a quarter of a million in a decade, and a quarter
of a million men and women with shattered or halting faith in the leadership of the nation is an ominous condition. One wonders whether this
situation is not the chief reason that ideals are breaking down to-day and
that crime is becoming so menacing."
Continuing, Dr. Sloan thinks that we need not despair of the situation.
He believes the pendulum will swing the other way again. "The passionate
devotion to naturalism," representing "a vague, undefined, unscientific,
speculative philosophy," which at present is the corrupting force in the
intellectual life of our universities, will by and by be abandoned, he holds.
That may be true; but this optimism does not absolve Christian pastors
and parents from the duty of exercising the highest vigilance with respect
to university students for whose religious well-being they are responsible.
A.
~inbdhfe
bom firdjlidjen fllmerifa.
Unter biefer iilierfdjrift oe:ddjtet
ein beutfdjer t[u~taufdjvrofeffor in bem ~aljroudj bel' "Weuen Q:ljriftoterve"
uoer bie firdjIidjen ~erljiiItniffe in unferm .2anbe. 3'ur feine ,,3'Iun~
fereien" nimmt bel' ".2utlj. SJeroIb" ben @Sdjreioer bor ben griinen 5rifdj,
namentridj fur feine mefdjreioung be~ .2utljertum~ in t[me:dfa, ba~ nadj
bel' @Sdjifberung "in Reine nationaIe ®ruvven aerfiim, bie fidj ljiiufig auf
ba~ ljeftigfte oefeljben.
S\)ogmatifdje Unterfdjiebe fviden baoei eine gro13e
!RoUe". S\)aau oemedt bel' "SJeroIb": "S\)a~ fdjreiot er au~gefudjt gerabe
bon bel' Iutlje:dfdjen ~irdjel ®etui13 giot e~ unter ben .2utljeranern t[me~
rifa~ nationaIe ®t:U1Jven, eoenfo tuie in ber Iutljerifdjen unb reformierten
~irdje (ifurova~.
t[oer tuann ljaoen fidj biefe ®ruVVen ljeftig oefeljbeH
l!Bie fiimen fie baau? '(if~ ljat ja in ber ~ergangenljeit (unb bel' ~erfaffer
fdjreibt bon bel' ®egentuartl) an .~ampf unb @Streit in unferer Sl'irdje nidjt
gefeljrt, aoer ba ftanben fidj nidjt national gefdjiebene ®ruVVen gegen~
iUier. ~n neuerer 3eit ljaoen tuir eigentridj nul' einmaI ein furae~ l!Bieber~
aUffIammen after t[nimofitiit erIeot in bel' (ifrinnerung an bergangene
3eiten. s\)ie nodj borljanbenen ®egenfiite unb Unftimmigfeiten oetreffen
tueit tueniger Die .2eljre afS bieImeljr bie firdjIidje ~ra6g. mandjmal
ljanbeIt e~ fidj nul' um grii13ere ober geringere @Strenge in bel' S\)urdj~
fuljrung bel' ~rdjenaudjt. l!Benn e~ baIiei einmaI bodommt, ba13 bel'
eine ~irdjenfiirver an bem anbern ettua~ ljeroe SfrUif uot, fo ift bamit
bodj nodj nidjt gefagt, ba13 fie fidj auf~ ljeftigfte oefeljben unb baf3 bog~
matifdje Unterfdjiebe eine gro13e !RoUe fViden. ®egenuoer ben erfdjut~
ternben ~amvfen, bie gegentuiirtig in anbern ~rdjen, a. m. oei ben (ifVi~
ffovaIen unb ~re~Ol)terianern, gefuljrt tuerben unb oei benen e~ fidj in
bel' 5rat um funbamentale S\)ogmen ljanbeIt, ~errfdjt unter ben .2utljera~
nern t[merifa~ eine ljeraerfreuenbe (ifinmutigfdt. Unb baoei ljulbigen
tuir nidjt bem @)I)nfretgm~, hJie er fdjranfenro~ a. m. unter ben Sfon~
gregationaIiften ljerrfdjt. ~on bel' angeoIidj borljanbenen 3erfvHtterung
be~ .2utljertum~ in bide Heine nationale ®ruvven ljat fidj bel' ~erfaffer
audj eine feljr bedeljrte ~orfteUung gemadjt. ~n l!BirfIidjfeit oefteljen
in t[merifa brei gro13e Iutljerifdje Sfirdjenfiirver unb fieoen einadfteljenbe
@Sl)noben, bie fidj aum 5reif nodj nidjt entfdjieben ljaIien, hJefdjem grii13eren
~eroanb fie fidj anfdjIie13en miidjten."
Theological Observer. -
~itd)Hd)'3eit\Jefd)id)md)e~.
385
SDiefer lBerroeis erfdjeini uns fo roidjtig, bat roil' iqn qier mit WlJfidjt
roiebergeben, um insbefonbere auf aroeierId aUfmedfam au madjen. 2u~
niidjft freuen roil' uns qeraHdj iiber ben frdmiitigen lBerrods, ben ber
,,~erolb" bem @)djrdber fO freunbHdj gibt.
mer bie firdjIidjen lBerqiiIt~
nitle fO fdjiIlleri, roie llies in bel' "ilCeuen (il;qriftoierpe" gefdjeqen ift,
fdjiIber± fie faIfdj unb fiinlligi bJiber bas adjie @ebot unb llie djriftridje
mebe. SDas ift fdjon friiqer briiben gefdjeqen, befonbers gegen Wliffouri,
fo bat bort nodj qeute bieffadj ein. Wliffourier al§ @)fanllaImadjer girt.
(§s ift baqer bie qodjfte 2dt, bat .2euie, llie einfadj etbJas aus ber .2ufi
greifen, in bie Sfur genommen bJerben. SDaran qat ber ,,~eroIbu gana
redj± geqanbert. Wudj bie 2uriinrodfung ber "qeftigen ~efeqbungU qat
iqre 9tidjtigfeit; fie geqori audj in ben 9taudjqualm fIiidjtiger @)djreiber,
bie iqre Wugen nidjt offenqaIten. menn manbebenft, roas bie Iutqerifdje
Sfirdje in Wmerifa qai burdjfiimpfen miiffen, eqe fie baqin gefommen ift,
roo fie ie~t fteqt, bann fann man fidj nul' aUfs qodjfte bariiber rounbern,
roie bei aUem .2eqrfamPf bennodj bie Sfontroberfen fo fadjHdj unb aumeift
friebIidj gefilqrt roorben finb. mir fdjreilJen bies, nadjbem roir gerabe
bamit fertig gebJorben finb, geroiffe \lSqafen bel' .2eqrfiimpfe nodj einma!
griinbHdj au ftullieren. \lSerfonIidje (§rbit±erung lonnte ia nidjt gana aus~
bIeiben; anbers gefdjieqt bas nun einmaI nidjt in bel' meIt, foIange roil'
nodj im .2eibe roaUen. Wber bas \lSerfonIidje ift bennodj qinter bas eigent~
Iidje qoqe 2id auriicrgetreten. - SDas bringt uns aum abJeiten \lSunft.
@)djIietIidj bIeibt es roaqr, bat bislang bie "bogmatifdjen llnterfdjiebe"
im @runbe bie ~auptroUe gefpieIt qaben. @:s qanbeIte fidj re~ten @rabes
nidjt um llie \lSra1;i§, fonbern um bie .2eljre. mil' mogen ben Wusbrun
"bogmaiifdje llnterfdjiebe" qier nidjt unb bermeiben iqn baqer. mer aber
bie Iutqerifdje Sfirdje in Wmerifa ftubieri, mut augeben, bat baS @rote,
baS @:rqabene, bas ~errIidje an iqr gebJefen if±, bat fie bas ieure Iauiere
@:!.1ctngeHum unfers ~eUanbei3 gefudji qat. <5ie roorrte eine ~efenntnis~
firdje fein, bei bel' bas sola Scriptura, baS sola gratia unb bas sola fide
mitfami bel' gratia universalis aUes girt. @)ie bJorrte suriin sum @)ianb~
punft .2utljers unb bel' Concordia. llnb bailu qat @ott grote @nabe ge~
geben. mas roil' qeute qaben unb roas bel' ,,~erolbu fo qodj riiqmt,
niimIidj bat uns bie "erfdjiitiernben Stiimpfe", roie a.~. il!Difdjen @:piffo~
palen unb \lSresbt)terianern, erfpari gebIieben finb, bat roir nidji bem
" fdjranfenlof en @)t)nfretismue u bel' SfongregationaIiften ljuIbigen unb bat
innerljaIb bel' Iutljerifdjen ~riftenljeit Wmerifae cine fo grote, "ljera~
erfreuenbe '@:inmiitigfeit" ljerrfdjt: biefe @)egnungen berbanfen roil' ber
@nabe @ottee, bie une burdj aUe Stoniroberfen in bie ~ilieI gefiiljri unb
une aUf ben ~oben bel' @)djrift gefterrt qat. mil' finb als amerifanifdje
(il;qriftenqcit mit biefer @)adje nodj nidjt au @:nbe gefommen. Db roil' aUe,
@)'t)nobe filr @)t)nobe, auf einem unb bemfeIben @runbe in ber .2eljre fteqen,
mut nodj immer aUfe neue l.iefeqen roerben. llnb ljauptfiidjIidj ljanbeIt es
fidj gegenroiiriig audj um bie firdjIidje \lSra1;is. SDat roir ie~t aUe fo ljan~
befn, !Die @ottee mori es borfdjreilJt unb bJorauf audj unfer ~efenninis
bring!: bat roir aUem llnionismus abfagen, furdjiIos ftrafen, roo gef±rafi
roerben mut, unb babd bodj objeftib bIdben - bas aUes finb SDinge, bie
uns ernfte @etuiffenefadjen fein miiffen. Wber bon dner "ljeftigen ~e~
feqbung" reben au rooUen, geqori in baS @ebie± bee llnroaljren. @)oroeit
Wliffouri in ~etradjt fommt, fann bom @)djroeigen nidjt bie 9tebe fein, lJiS
25
386
Theological Observer. -
.Ritd)Ud)~.3eit\lefd)id)tlid)d.
ba~
.Bid bet teinen @5djtiftlefjte nnb bet tedj±en, fdjriftgemiif3en ~ta~~
eneidj± iff; abet fotoeit .\!niffonti in f8ettadj± lomm±, fjat audj niemanb
in bet In±fjetifdjen Si1itdje 2rmetifa~ ein feljnIidjete~ !8etIangen aI~ eben
Die .\!niffonriet, baf3 bie~ .Biel toitfIidj etteidj± toetbe, iebodj nidj± im @aIoI'I'
ftiitmifdjet ftbeteiInng, tongI abet anf bem fidjeten nnb go±±getoolIten m!eg
toeiteten @5tnbin~ nnb toeitetet gegenfeitiget !8etmagnnng nnb toeiteten
@ebet~.
.;s. ~. .\!n.
Sick with Roman Catholicism. - In an address on "The Meaning
of Augsburg," published in the Lutheran Oompanion of January 31, Prof.
John B. Kelso, a Presbyterian, says: "In 1929, at the canonization of one
hundred and thirty-six so-called British martyrs, the Pope's address was
reported. He said: 'Protestantism is getting more and more exhausted.
Its own sterility is inspiring many souls with a nostalgia for Catholicism.'
(I quote from the Oleveland Plain Dealer)." The Pope is right if he is
referring to that type of "Protestantism" which has cast justification by
faith overboard. Only, in that case he is understating the case. These
pseudo-Protestants have passed beyond the stage of "nostalgia for Catholicism." Their case must be diagnosed as the Roman Sickness. A "Protestant" who has no use for the Pauline doctrine of justification is a Roman
Catholic at heart. And soon the disease breaks out all over his body.
Dr. W. E. Orchard, the noted Congregationalist of London, is a case in
point. In his Foundations 0/ Faith, Vol. II, p.1Sl, he says: "The question
of whether Christ's righteousness is imputed or imparted to us has. been
a source of great dispute between Catholics and Protestants. It might be
thought there was Scriptural basis for the doctrine of imputed righteousness, but this is denied by Catholic exegetes; and whether it is Scriptural
or not, belief in it has now been almost entirely surrendered by thoughtful
Protestants." And on page 191 he says: "Christ's display of His love for
us wins for Him the central place in our hearts, and thus there begins to
take place a close knitting to Christ through the Cross. . .. The blood
of Christ, that is, His life laid down at such a price, cleanses us from sin
by bringing the assurance of forgiveness, blots out the guilt of sin by the
way in which He bears its sorrow on His heart and removes the effects
of its stain from our minds,and brings about the remission of sins by
destroying our very love for sin and taking away any further taste for it."
That is, essentially, the Catholic doctrine of justification by gratia in/usa..
The Pope would be willing to receive it as equivalent to the doctrine of the
Tridentine symbol: "Justification is not remission of sins merely, but also
the sanctification and renewal of the inward man, through the voluntary
reception of the grace and of the gifts whereby man of unjust becomes just
and of an enemy a friend." "If anyone saith that men are justified either
by the sole imputation of the justice of Christ or by the sole remission of
sins, to the exclusion of the grace and the charity which is poured forth in
their hearts by the Holy Ghost and is inherent in them, or even that the
grace whereby we are justified is only the favor of God, -let him be
anathema." (Sess. VI, chap. VII, and Can. XI.) Dr. Orchard himself declares that he is in agreement with the Catholic theology. He said recently: "My theological views have changed, mainly by the discovery that
Catholic theology holds all that I was ever seeking." And the Pope's
contempt of modern Protestantism finds food in declarations like this by
Theological Observer. -
.Ritd)Hd.J',8eitgefd)td)mc!)e~.
387
the Watohman-Examiner.' "Dr. Orchard is one of the half dozen men in
London to-day who by his powerful preaching and urgent appeals is speaking to the heart and conscience of the nation." (Sept. 29, 1927.) The
Watohman-Examiner is willing to view the deadly sickness as only a slight
indisposition.
E.
The Icelandic Lutherans. - We read in the Ohristian Register:
"Rev. Rognvaldur Petursson, D. D., beloved and revered leader of American
Icelanders and thoroughly familiar with conditions in Iceland, tells me
that eighty per cent. of the clergy of the Icelandic state church are liberals.
For a century and a quarter there has been a strong and essentially
Unitarian movement in the Icelandic Church, with outstanding lay and
clerical leaders. . .. Last winter there was a tremendous stir in the newspapers of Iceland over one of the younger clergymen of the state church,
Rev. Gunnar Benediktsson, who wrote a pamphlet, Was Jesus the Son of
Joseph? and who openly calls himself a Unitarian and refuses to say the
Creed. The bishop was called upon to require him to resign. It is significant that the bishop has shown no disposition to do so. . .. An interesting
factor in the religious life of Iceland is Spiritualism. According to my
friend Rev. Helgi Konradson all the younger clergy of Iceland are interested
in Spiritualism, an interest which has been fostered particularly by one of
the professors on the theological faculty of the university. Sera Helgi was
rather shocked at the lukewarmness of my own interest in Spiritualism."
The article in the Unitarian periodical characteristically bears the heading
"Freedom of the Pulpit." We suspect that it is disseminating misinformation on the extent of Liberalism and Spiritism in Iceland and herewith
bring the matter to the notice of the Icelanders. We know that in one
matter at least the Ohristian Register has been misinformed. The Rev.
Rognvaldur Petursson is not a revered leader of the Lutheran Icelanders
in America. The Icelandic Unitarian congregation in Winnipeg, of which
he is in charge, does not belong to the Icelandic Synod. - The Rev. Wm. H.
Luke, who is well informed on conditions in the Icelandic Synod, reports
that for a time American Icelanders were disturbed by Unitarianism;
but when it was learned that this meant a denial of the deity of Jesus,
the movement was sloughed off, and the faithful that had been misled
returned to the Icelandic Lutheran Synod; among those who were sloughed
off were Rognvaldur Petursson and his followers in Winnipeg. - The Icelandic Synod is about to decide whether it will affiliate with the United
Lutheran Church or with the Norwegian Lutheran Church.
E.
The Attitude of Our Age toward the Authority of the Bible.A few paragraphs on this subject in the Watohman-Examiner seem so
important that they ought to be quoted. The editor of this journal writes:
"A minister said to us: 'Of course, the Bible teaches the virgin birth of
Christ, the vicarious death of Christ, the bodily resurrection of Christ,
and the visible return of Christ, but in an honesty I must say that I do
not believe in one of these things.' He then proceeded to tell us why he
rejected these generaUy accepted teachings of Christianity. It is our
opinion that our theological differences result not so much from conflicting
interpretations of the Bible as from conflicting views of [concerning] the
Bible itself. Those rejecting the teachings mentioned in the foregoing
pa,ragraph faU generally into two classes. The first class claims its belief
388
Theological Observer. -
~itcljnclj~Settgefcljicljt!iclje~.
in the trustworthiness of the Bible and then seeks to prove that the Bible,
rightly interpreted, does not teach such doctrines. The second class readily
admits that the Bible does teach such doctrines, but just as frankly declares tha,t for good and sufficient reasons it cannot accept these doctrines.
One group of men juggles with the Bible and tries to make it teach what
it evidently does not teach. The other class of men frankly says that
Christ and His disciples were mistaken."
The writer of the above words is correctly discerning the times. As
far as we are able to observe, a real debate on what a, certain Bible-passage
teaches or on the Scripturalne.ss of a, given doctrine is a rare occurrence.
But what one does hear and read, day in and day out, are questions as to
the credibility of the Scriptures and open attacks on the doctrine of their
divine origin. Forty or fifty years ago the inspira,tion of the Bible was
taken for granted with people that bore the Christian name, and to deny
it, meant that one was content to be outside the Christian Church; such
people were classed with Unitadans, Jews, a,theists, and agnostics. To-day
there are many so-called Christian ministers who put their rejection of the
doctrine of the inspira,tion of the Scriptures into their platform as one of
its most important planks. It is here where the chief dange'r lies for the
generation which is now growing into manhood and womanhood. How
important that Christian pastors see clearly the chief peril threatening
their padshioners and that they be prepared to give battle to the loudmouthed monster - brazen unbelief! It must not be overlooked, however,
that the wea,pon to rely on is not apologetics, helpful as it will prove in
many a, case, but the Word of God, which liveth and abideth forever.
A.
Salvation Army Reorganized. -.An item from the Ghristian Gentury should find a place here to inform our readers of a change made in
the fundamental law of thc SaIvation Army. We read: "The commissioners of the Salvation Army, meeting in London, have adopted a series
of three proposals made by General Edward J. Higgins, pres--"'Ilt commander,
which will forever make impossible the establishment of any such family
or personal dynasty as the founder, General Wm. Booth, envisaged. Under
the new regulations, control of the Salvation Army property in Great,
BritaiIl will be' vested in a boa,rd of trustees rather than in the commanding
general, a,s at present. The general will retire automatically at the age
of seventy, which in the case of General Higgins will mean in 1932. And,
most important change of aU, future generals will be chosen by vote of
the high council of the Army rather than by choice of the former general.
The high council is composed of all commissioners. Only Commissioner
Ca,t,herine Booth, daughter of the late General Bramwell Booth, opposed
this change."
A.
II. 2tu5lttnil.
2lngnftin nnb bte 2e~t:e bon bet: ®nabe. ~er oerii~mte SNrdjenle~rer
unb mifdjof au ~ippo megiu~ in ~ftifa ftaro am 28. ~uguft 430; fomit
waren im ~uguft 1930 1,500 ~a~re fei! feinem ~obe berfIoffen. !1lamentridj
bie romifdje .\tirdje beranftartete i~m au @j~ren fogenannte ,,~uguftinjufJi~
fii:en", unb romifdje :itljeologen oetonten baliei, wie audj ein3elne eban~
geIifdje (fo .\tad ~oII, .\tad mm:t~ u. a.), baB ber auguftinifdje mcgtiff bon
ber feIigmadjenben ®nabe nidjt eigentridj berjenige 2ut~er~ (,,®otte~ ~uTh
Theological Observer. -
.Ritd)!id)~8eitgefd)id)md)e~.
389
obet ®unf±, bie et au uns ±tiigt bei fieg fefbf±" - "benignus Dei favor
erga peccatores"), fonbern butegaus bet bes sttibentinums ("caritas et
gratia, quae in cordi bus hominum per Spiritum Sanctum diffunditur";
.2utljet: "bie ®nabe toetbe bem .anenfegen eingegoffen buteg eine ljcimIiege
[gidung; toet baau fommen toolIe, bet miiffe teuen, beiegten unb genug~
tun"; XIII, 2078; cf. Baier III, § 2, p.4 sqq.) getoefen fei. ~n ,,€idjtift
unb fEefenntnis" beleudjtet ffieftot .an. [gilIfomm~Beljlenbotf biefe iYtage
unb fdjHeB± feine [jeitadjtung, namentIieg aUf ®tllnb bon (DjemnH,f ge~
nauen Untetfudjungen, mit bem folgenben iYaait: ,,~uguftin ljat in bet
.2eljte bon bet fEefeljtllng bie ~Ueintoirlfamfeit bet ®nabe fef±geljaIten unb
berieibig± unb fann batum toebet bon ffiom noeg bon ben mobetnen €itjnet~
giffen, au benen getabe audj fcine fEeurieiIet untet ben neueten stljeoIogen
aumeif± geljoten, in ~nfptueg genommen toetben. ~n bet .2eljte bon bet
ffiedj±fettigung abet lja± et ben bibIifdjen fEegtiff bet ®nabe, nadj toeIdjem
fie niegts anbetes iff aIi3 bie gniibige ®efinnung ®o±±es in 0:ljtifto gegen
bie €iiinbet, nidj± flat etfaf3t, ift babuteg bei feinet .2eljtbatfteUung feillft
in UnfIatljeiten unb ~ettoittung getaten unb lja± ~nlaf3 bailu gegeben, baB
fpii±ete ,'i'jrtIeljret bis in bie neuef±e Bei± ljinein fidj aUf iljn betufen Ionnten.
€io feljt toit baljet audj mit .2u±ljet unb unfern Iutljetifegen .2eljtbiitern
~uguftin fdjii~en unb banfbat anedennen, toas ®o±± butdj iljn bet (Djtiften~
ljeit gefdjenft ljat, fo tooUen toit boeg mit .2u±ljet unb 0:ljemni~ nieg± bei
~uguftin f±eljenbleilien, fonbern au ~aurus, bem ~pof±eI, ja au 0:ljtif±o feillft,
bem tedj±en fEtinget unb .2eljtet bet ®nabe, autiiclfeljten unb bon iljm
aUein aUe unfete stljeologie Ietnen unb beljettlegt fein laffen. [git ljan~
beln bamit im €iinne ~uguftins feillft, bon bem .2utljet (XIV, 434) ge~
tiiljmt ljat, et fei bet etfte unb faft bet einaige, bet bon aUet ~iitet unb
,\;>eiIigen fEiidjern ungefangen unb aUein bet ,\;>eiIigen €idjtift untettootfen
~. st. .an.
fein toilI."
~elit Me miffl,1urifgnobe tljel,1{ogifdi nodi im 17. ~ilfjtfjunl";eti?
~n
ben ,,~aftotaillliittern", bie im ~etIag bon 0:. .2ubtoig Ungelenf, SDtesben,
etfegeinen, betoffentridj± bet ,\;>etausgebet, D. t§tieg €itange (Si'affeI~ [gir~
ljeImsljolje) einen ~riHeI, tootin et einige ffieifeeinbtiicle iibet unfet .2anb
untetbteite±. t§t toat niimIidj bot fUtoem in ben ~eteinigten €itaaten
unb ljat fieg befonbets in ~etD g)orl aUfgeljaIten, ljat abet aueg einen fEefudj
in 0:ljicago gemadjt. fEetiteIt ift bet ~rlifeI: "But tljeologifegen .2age in
U. S. A." [gas et iibet bie gtoBen neuen Sl'itdjen ~eto g)l)rls oU fagen ljat,
iff e±toas betIe~enb fUt bie ametifanifdje t§iteUeit, abet bieUeidjt gana
ljeiIfam, toenn man aUetbings audj fagen mUB, baB, too5 fEauftiI bet
~itegen anbe±tifft, audj SDeutfeglanb bieIe tounbe €i±eUen aUfoutoeifen ljat.
[gas uns in biefem ~ttifel befonbets inteteffiett, iff bas, toas D. €i±ange
iibet bie Iu±ljetifege SNtdje ~metifas fagt. [git aitieten bie betteffenben
~atagtapljen :
"t§igenattig unb mogIidjettoeife bebeu±fam iff in biefet .2age iibtigens
bie €i±eUung bet Iutljetifdjen SHtdjen, bie uns SDeuifdjen ja bot aUem nalje~
fieljen unb mit beten iYiiljtetn idj besljalb befonbets fotgfam iYiiljlung oU
getoinnen fUdjie. €iie ljaben fieg (audj toenn man bon bet iljeologifdj tooljI
nodj im 17. ~aljtljunberi Iebenben .aniffoutiftjnobe abfielji) faft giinaIidj bon
bet ffiationaIifietllng bes ametifanif egen Si'itdjeniums fteigeljaIten, ljaben
bafiit abet aueg in bet offentIidjen ±ljeologifegen .aneinung bielfaeg bas
UtieH einf±eclen miiffen, baB fie artmobifdj, tiiclftiinbig unb bebeutungslos
390
Theological Observer. -
sritdjIidj~8eitgefdjidjt!idjes.
fden - ein Urieil, ba£l infofern mo~I nidjt gana o~ne ®tunb mat, ag e£l
i~nen nidjt gdungen ift, il)te motfdjaft in dne Ieoenbige ~u£leinanbetfetung
mit bem &Jauvtftrom be£l ametifanifdjen SDenfen£l au otingen.
,,@£l fann fein, baf3 dne fiinftige @ntmicfIung be£l djtiftridjen SDenfen£l
in ~metifa bem ametifanifdjen Eut~erium eine dnaigattige ®eregenl)eit
fdjafft, bon bet arten tefotmatotifdjen motfdjaft au aeugen. llliill e£l lidj
bafUt tiiften, bann mitb e£l fteHidj gut tun, fidj gana anbet£l aIfS oi£ll)et
mit bet jungen rut~etifdjen 5tl)eoIogie SDeutfdjIanM in Q5etoinbung au feten.
@£l mar bodj eigentridj ungIauoIidj, baf3 -meine meife in ben Q5eteinig±en
@5taa±en - nodj baau nidjt butdj ba£l Eutl)erium ~metifa£l, fonbern butdj
unfete meaiel)ungen aum djtiftridjen ~ungmiinnetmed beranIaf3t bet
etfte mefudj eine£l beutfdjen Eutl)etanet£l (im engeten @5inne be£l llliotte£l,
aIfo etma au£l bem ~teife, bet mit ametifani)djem Eutl)erium im Eutl)e~
tifdjen llliertfonbem betounben ift) in bet Wadjftieg£laeit mat. llliiil)tenb
anbete ametifanifdje ~teife, audj fttdjIidje unb t~eoIogifdje ()tganifationen,
in ben Ietten ~a~ten eiftig oemii~t maten, fUl)tenbe beU±fdje llniinnet in
unmittdoate Q5etoinbung mit bem ametifanifdjen ®eifte£lIeoen au otingen,
l)at brul Eutl)crtum ~metifa£l ~iet ameiferro~ ettva£l nadjaul)oIen."
@~ ift ja oefannt, me~~aIo Die ~eoIogen SDeutfdjIanM gtof3enteU~
fo iioet un~ benfen mie D. @5tange. SDaf3 mit Die Ee~ten bon bet Q5etoaI~
infVitation unb bon bet Q5etfo~nung butdj {Djtifti mIut ag oioIifdje unb
batum emige lllia~t~eiten berieibigen unb ~nnal)me Diefet Ee~ten aUt
conditio sine qua non bet ®rauoen~otubetfdjaft madjen, ift jenen llniin~
nern einfadj unbetftiinbHdj. @5ie fonnen e~ nidjt anbet~ etfiiiten, ag
baf3 fie e£l ein Eeoen in bet Q5etgangen~eit unb uneingefdjtiinfien 5tra~
bitionaIi£lmu£l nennen. lllienn D. @5tange iiorigen~ meint, mit Iut~etifdjen
~metifanet follten me~t ag oi£l~et ~iil)Iung mit bet jungen Iut~etifdjen
5t~eorogie SDeutfdjIanM fudjen, ift e~ ba nidjt etma£l fdjmet, ein EiidjeIn
au un±etbtiicfen ungefid)g bet 5tatfadje, baf3 man in SDeutfdjIanb in meiten
~teifen oeginnt, bie Iioetare 5tl)eoIogie iioet motb au metfen unb fidj mieber
au Eutl)et auriid'aumenben, ba~ ~eif3t, getabe au bem @5tanbvunft, ben mit
immet bettteien l)aoen~ jillatum follen mit benn Eutl)et, ben mit fdjon
immet ~atten, nun etft nodj aufS SDeutfdjIanb imvottieten ~
~.
lnomB IDlifdiefjenptolilem. &Jietiioet Iefen mit in "SD. @. SD." dne l)odjft
inteteffante @tottetung. SDafS mratt fdjteibt: "SDie Q5etl)dtatung dnet
itaIienifdjen \lStinaeHin mit bem ~onig bon muIgatien, bet bem ottl)ob06en
mefenntni£l [bet tuflifdj~fatl)oIifdjen ~itdjeJ angel)ott, l)at ben Q5atifan bot
fdjmietige \lStooIeme geftellt, bie mit bet iioHdjen llnifdjelJenVta6i~ faum
Io~oat maten. Wadj biden @5djmietigfeiten fam foIgenbet ~omVtomif3 l)et~
au£l: 2uniidjft fanb dne 5trauung nadj fat~oHfdjem mitu~ in bet ~tanaifSfu£l~
mafiHfa bon ~Hifi ftat±. SDiefet 5trauung£laft bot bem fatl)oHfdjen \lStieftet
mutbe aoet nidjt gfddjaeitig aI£l aibUtedjtridje 5trauung unb aIfo ag ge~
niigenb angefel)en, mafS ben llliiinfdjen unb ben bon mom geiiuf3erien Q5et~
mutungen nidjt entfVradj. @£l fanb bielmelJt nodj eine 2ibiIttaUung bot
llnuffoIini ag bem ~nmaIt be£l @5±aate£l ftat±. SDie btitte 5trauung, nadj
oril)ob0 6em mitu~, Die mit gtof3em \lSomV in bet &Jeimat be~ ~onigfS ge~
feieri metben foIl, mitb ben iiuf3eten &Jo~evunfi bet ~eiern oiIben, menn~
gIeidj tomifdje Wotiaen oetu~igenb berfidjern, e~ l)anbIe fidj lJiet nidjt um
eine llliiebetl)oIung bet fitdjIidjen 5ttauung, fonbern nut um einen aibU~
tedjtridjen ~ft bor bem ottl)ob0 6Clt ®dftridjen ag @5tanbe£loemnten. lllieni~
Theological Observer. -
.Ritc9Hdh3ettgefc9ic9tIicge~.
391
get fompIiaieri aI§: biefe§: ~tauung§:betfaljten ift bie 2Uimadjung iibet Die
~inbetet3ieljung. ~ie bom tanonifdjen ffiedjt gefotberie 18etpfIidjtung bet
fatljoIifdjen ~aufe unb mnbetetaieljung ift aogegeben tootben. ~a in bet
bulgatifdjen 18etfaffung botgefdjtieben ift, bat bet ~iinig ortljob0 6en @Iau"
ben£; fein mut, fo toiirbe aIfo ber ~ronfoIger fpater au£; bet fatljoIifdjen
~irdje au§:treten miiffen.
@£; geniigt bem 18atifan aoet, toenn boretft bem
mUdjftaIien be£; fanonifdjen ffiedjt£; @eniige getan ift. jilla£j bann fpater
gefdjieljt, toitb al§ ,nodj nidji fprudjteif' oeaeidjnet. jillenn audj bet 18atifaN
fdjon immer ben (Yiitftenljaufern gegeniioer feine (yorbetungen ,eIaftifdj'
au geftaIien getoutt ljat, fo toitb in biefem (yall fidjer ba§: jillerben um bie
(lftfirdjen ffiom§: SJaIiung toefentridj oeftimmt ljaIien."
;S. ~. IDC.
!llrme§: ~nllnn nnb <;£ijinn! ~ie ,,!llIlgemeinen IDCiifion£;nadjtidjten"
±eiIen au§: bem "mudjljanbferoiirfenolatt" mit: "Unter ben 101 jilleden,
bie im ;saljre 1928 au§: bem ~eutfdjen in§: ;sapanifdje iioetfe~t toorben finb,
befinbet fidj nur ein einaige§: bon reIigiii£;~djriftridjem @eljaU, namIidj bie
,~adjfolge lrljrifti' be£; ~oma£j a ~empi£;. ~agegen finb nidjt toeniget aI§:
23 m3ede bon IDCat6iften unb IDCateriaIiften ben ;sapanern augangIidj ge~
madjt tootben, baruntet jilletfe bon IDCat6 unb @ngeI£; in cinet atoeioan~
bigen @efamtau£;gaIie, aaljIteidje 6djtiften bon ~au~ftJ, ~arI unb jilliIljelm
Eiebfuedjt, ffiofa EU6emOUtg, mebeI unb mernftein. Untet benpljiIofoplji~
fdjen 6djriften oefinbet fidj audj bie ftoerfe~ung bon ~au~f~§: ,Utfptung
be£; lrljtiftentum£;' unb eine @efamtau§gaoe bon ~ietfdje. 180n jilleden
ber fdjiinen Eitetatut toutbe ,!llnatoI' bon 6djnitret unb ,~e~et bon 60ana'
bon @etljatb SJauptmann al§ bet ftoetfetung toiirbig befunben. ;sn lrljina
begegnet man neoen ben matetiaIiftifdjen unb mar6iftifdjen ~ampffdjriften
befonbet£; @rnft SJacfeI. 60 fieljt ba£; europaifdje @eifte£;leoen im mIicffeIb
be£; fern en (lften£; au£;."
(Y. ~.
iilier ben UmfnUll nnb bie finnni3ieUe 2nlle bentfdjer IDUfjionen ent~
neljmen toit ben ,,2rIlgemeinen 9Riffion§:nadjtidjten" bie folgenben Wngaoen:
,,@nbe 1929 atoeiteten 1,400 beutfdje IDCiffion§:leute auf 54 7 SJaupt~
ftationen. ;sljnen fteljen 9,748 oefolbeie eingeoorne IDCiffion£;frafte aUt
6eite, bie 990,583 SJeibendjtiften oetreuen, au benen 53,811 ~aufoetoetoet
lommen. ;sn 3,472 niebeten unb 110 ljiiljeten 6djulen toetben 211,799
6djiiIet untettidjtet. 29 ~tantenljaufet toetben bon ber beutfdjen IDCiffion
untetljaIien. ~iefe gtote Wtoeit tUljt auf einet betljaltni£;matig feljt
Heinen finanaiellen mafi§:. 7,042,904 RM. an IDCiifion§:gaIien lamen au£;
~eutfdjIanb; basu lamen nodj nidjt gana anberiljalo IDCiIlionen ffieidj§:~
mad au£; bem 2fu£;lanb unb nidjt gana atoei IDCiIIionen au£; ben ljeiben~
djriftIidjen @emeinbenunb ~irdjen. ~anadj ift in biefem ;saljte Die BaljI
bet IDCiifion§:leute um 99 getoadjfen, bie bet eingeoornen IDCifiion£;ftafte
um 686, bie bet eingeoornen lrljriften um tUnb 43,000. mettadj±ridj ift
audj bie 6teigetung bet ljiiljeten 6djulen um 26. ~ie IDCiifion£;gaoen
ftiegen ungefaljt um 700,000 RM. 2foet nadj ben neueften ~adjridjten
fdjeinen Die IDCiffion§:gaoen im ;saljte 1930 oei einigen @efeIlfdjaften aUtiicf~
gegangen au fein, unb Dei ben meiften erreidjen fie lange nidjt Die SJiilje
be£; nottoenbigften mebarf£;, fo bat eine ganae ffieilje bon @efeIlfdjaften
bon grot en ~efiaiten oeridjten mut. 2fngefidji§ bet groten IDCiifion§:~
miigIidjfeiten auf bieIen (yelbern unb ber 2fufgaIien, bie bie beutfdje IDCiffion
in bet grunbfegenben Beit fiit bie @ingeoornenfitdjen gerabe ie~t au et~
fiiIlen ljat, toare e£; fataftropljal, toenn bie IDliffion§:gaoen auf Die ~auer
Book Review. -
392
~iteratUt.
niCfjt <SCfjritt ~ierten. ~s fann niCfjt genug betont lnerben, bat unfer ~ienft
aUf bem IDNHionsfelb feine lieIiebige )!Bo~rtat ift, bei ber es Ietten ~nbe§
gIeiCfjgiHtig lnare, ob lnir fie btauten ober in ~eutfCfjlanb ben ~ebiirftigen
erlneifen, fonbem es farren btauten jet± ~n±fCfjeilJUngen filr ober gegen
bas ~fjriften±um, bie i~re t"5oIgen filr bie ~~riften~ei± ber gefamten )!Bert
~aben lnerben.
~s ge~± lnidHCfj um unfere eigenfte <SaCfje. ~n :itran§~
baal gib± es ein lii§~er noCfj nie etIeli±e§ ~rlnaCfjen ber Q5oIfsftamme. ~n
<Sefufunislanb alIein finb es iiber 50 ,\}auj:J±ringe, Die naCfj liSrebigem uub
Ee~rem betIangen.
,3uCfjtrofe, fCfjlnarmerifCfje <SeHen unb - mit groten
IDCi±±eIn - bie romifCfje ~irCfje liemii~en fiCfj, bie ebangeIifCfje IDliHion au
berbrangen. lnoCfj erfiaren bie SJauj:J±ringe, bat fie niemanb als ,IDlerensftj§
))JUHion' (bie ~erIiner IDliHion) lnorren. 2rber bie @efa~r, bat fie fiCfj barb
anbern i!ulnenben, ift fe~r grot. ~ie IDliHionar?Jfonfereni! bon <Siihlran§~
baal erbitte± bringenb bei ber SJeimatIeiiung filr 1931lnenigften§ 10,000 RM.
wer bM bis~er ~elnilIigte. ~s ift bei!eiCfjnenb filr bie <Sj:Jarfamfeit ber
beu±fCfjen IDliHion unb filr i~re toir±fCfjaftIiCfje Eage, bat bie ~erIiner IDliffion,
bie dnen ~±at bon faf± 1%, IDlilIionen ljat, fiir biefe ber~artni§matig neine
6umme feine ~ecfung ljat."
{Y. liS.
..
~
Book Review. - £iteratur.
mf)\Jtf)mu~
bn altteftamentlidjen '!Iidjtuug. ~ine Unterfud)ung Ubet
mon Lie. ~ r bib m tun o. ~. ~eidJettfdJe
metlagsbud)~anbfung (D. ®etner @5d)oU), ~eill3ig. 1930.
352 @5eiten
'!In
hie !J:lfalmen I-LXXII.
5%X8%.
merfaffer, ein fd)tuebifd)er ®e!eljttet, bietet ljier ein eigenartiges !!Bed,
teinen .Il'ommentat, fonbem tautet ~usfU9tUngen Uber. ben mlj~tf)mus ilel' alb
te;tamentlid)en ~id)tnng nnb Untetfnd)ungen barUvet, benen ber merfaffer feU
1923 aUe ,(leU unb .Il'raft, bie ilJm fein mexuf Uvriggelaffen, getuibmet ljat. (@5. III.)
'iDie ~rage nad) hem !!Befen her ljehaifd)en 'lloejie ift, feitbem Buerft ber englifdJe
@eleljrte moved ~otutlj ein vefonbexes !!Bed (De Saom P06si Hebraeorum) bat~
Ulier gefd)xielien unb ben lialb gan3 gelaujig getuorbenen ~usbtucf parallelismus
membrorum gellragt l)at, aUerbings bier berlJanbert tuorben, namentIidJ in ben
letten breiflig :;Saljren, nad)bem bet beutfd)e @elelJrte @5iebers feine auffeljen~
enegenhen ,,·lJJletxifd)en @5tubien" borge!egt lJatte. 5).Ran fieljt bielfad) bie ®runb~
form ber ljeliraif d)en !J:loefie nid)t megr, tuie frUljer faft aUgemein, in bem !J:lata{~
lemmus ber @liebet, bon benen bas eine bie .i'deliung, bas anbm bie @5enfung
ber mebe barftent, fonbexn tuill UlielJaU lieftimmte lJJletra nad)tueifen. ~ber bas
ift ein feljr unfid)e!es @eliiet, nnb gar mand)e aud) ber gegentuartigen ~orfd)et
tuaxnen bot Den ~uffteUnngen biefer lJJlettifet, unb bie altere~njid)t bom parallelismus membrorum ift nod) immer bie liefte unb xid)tigfte. @etuifl jinben fidJ
in bet ljelitaifd)en !J:loefie aud) lJJletra, tuo hie ljeliraifdJe @5llrad)e range unb lut3e
@5U1ien (quantitimnben mljl)tljmns) nnb betonte nnb unlietonte ®ode unb
@5U1ien (af3entuimnben mlJ\ltljmns) aUftueift, getabe tuie fie merfe anfantueifen
gat tuie !J:lf· 8, 5:
]\fa enosch, ki tiskerennu
~et
U-ben adam, ki tiphkedennu.
~lier
fotuenig fo{d)e metfe, bie fid) im .i'debriiifd)en tuegen bes meid)tums feinet
@5ufji);e fo leid)t bilben {affen, liealijid)tigt, bielmeljt 3ufallig jinb, fo tuenig ift