weekend notes/ "Der Lutheraner" as esoteric reading?

It's been cold, snowy and icy, poor driving conditions.

Someone brought me a beautiful bouquet of flowers.  I think I know I what it's for.  Thank you, dear.  It has white lilies and white roses in it among other lovelies.  I'll take a picture of it, that way it will last longer.

Spoke with a friend after service on Sunday, who thought my reading of Walther, Wyneken and the Lutheraner was "esoteric".  I told him I thought not.  It seems to me highly relevant background.  He suggested a bunch of books for me, which I am surprised I haven't  heard of.   I might borrow them from him, for at least surveying.  I might also "lend" him some of mine.

I did read one edition of the Lutheraner all the way through, the one for January 15, 1872.  It contained a sermon for the opening session of the synod convention at Altenburg, Perry Co., MO, held May 3, 1871. I am happy to see that such an address would be printed off for everyone.  I've never seen such a thing happen.  Now we have simulcasting and videotaping, but really the convention addresses could just have been printed off in the Canadian Lutheran.  Der Lutheraner came out on the first and the fifteenth of the month.  That is quite frequently.  Surely that helped getting and keeping everyone on the same denominator.  All that without the internet.

The sermon by C.F.W.W, surely that is Walther, was very stirring, recalling details of the difficulties of thirty years previous, including the bodily and spiritual sufferings of the beginning period.  It dealt with Hebrews 13:9  "Do not be carried away by all kinds of strange teachings.  It is good for our hearts to be strengthened by grace...".  It laid again a firm foundation of the teaching Gospel for the church and the individual heart, all by God's grace. 

Then there was a portion of the life of Johann Gerhard, written by Fischer, sent in by someone else.  This seems to be a regular series of book excerpts.

Then there was a thing that people from Dresden sent in to their territorial churches.

Then there was a church "chronic", listing a variety of newsworthy items.

At the end, you find a list of monies that were sent in by which congregations for which works, such as orphanages, support of preacher's and teacher's widows and orphans, and missions.  Quite some detail.  I'm thinking maybe we could do with such detail, also.

"Der Lutheraner"

If an article is just signed "W", does that make it Walther?  Several authors are just simply identified by initials.

See the angel?  The quote is from Revelation 14, 6 and 7.  If you saw my first post on "At Home in the House of my Father's", you'll know who that angel is said to be, as Walther lays out.

 

"Der Lutheraner" / diatribe by Reformed urging union

Had a wonderful day including a nice visit with a fellow organist who lent me a fascinating book:  "Der Lutheraner" from years in the 1870's bound into a large volume.  If he does not mind I will photograph it and quote from it.  It dovetails fascinatingly with the "At Home in the House of my Fathers".

I  googled  "Der Lutheraner"  to get more background and ended up reading a portion of this old book (see below).  It is from 1825 and a defense of the union between the Lutherans and the Reformed.  This also dovetails nicely with reading Harrison's book.  This book from 1825 is a very sad manipulation by the some Reformed people.  Very deceptive.  Very misleading.  Very wrong.  Very slanderous. Very wicked, really.
This is the kind of thing Walther and Wyneken were up against, apparently.  I've read to page 35, and I don't know if I want to waste any more time on this diatribe.

http://openlibrary.org/b/OL20519956M/Die_Wiedervereinigung_der_Lutheraner_und_Reformirten..._Begleitet_mit_einer_Abhandlung_%C3%BCber_das_...

Here is a sample page

Wyneken: "Theses on the Rights, Privileges, and Duties of the Free Church"

From Wyneken in "At Home of the House of My Fathers". There is a lot of material here from pages 437 to 477 divided into 18 Theses.

Essentially, Wyneken is making a defense of the free church model as established in the Lutheran church in America, contrasting it to the state church in Europe.  This was no small matter for people on either side of the Atlantic.  The churches in Germany were ridiculing the free churches and failing to see the domination they were under and where it was leading.  This was very serious business for Walther and Wyneken involving them in trips and innumerable discussions and labors all the while organizing the Missouri synod.

Wyneken  is establishing in this essay how the free church is the biblically correct model, as well as in line with the reformation and Luther.

Harrison introduces the document including these sentences:

The essay is a tutorial on the rationale for Missouri's high view of the rights of the congregation, the nature of the office and the priesthood, and --I believe--our fathers' correct interpretation of Luther on the issue of church and state.  Affairs in European Lutheranism since Wyneken wrote this only confirm his thesis.

I am going to quote from Thesis 5, pages 447,448, because it pushed a button with me:  man's stupidity vs. God's will.

Thesis V

God's providence has nothing more to do with this than with any other stupidity of men.

The preceding theses have made it clear that the entanglement of the Church with the stat is stupidity and, indeed, contrary to God.  But today, precisely where the evil consequences of this union of Church and state are being felt, there are those who remain in the territorial church and excuse it by saying:  "This was also brought about by God.  All of it developed gradually under divine providence.  God willed it, and now we must not tear the bonds that hold Church and state together."  But what has God's providence to do with the origin of the state church?  Not everything that happens does so according to God's strict will.  God also allows many things out of fate and punishment for infidelity.

On the same grounds, the sons of Jacob could excuse their selling of their brother Joseph:  "You see indeed, we sold Joseph.  But this is how we have been brought to Egypt, and our entire tribe has been saved.  Through it, the evil act does not become good.  God rather demonstrates His great goodness and wisdom when He so works it that something good still comes out of it.


It is horrible how in recent times, the doctrine of divine providence is misused.  One hears it said for instance "You Lutherans speak so intensely against the pope.  Are you blind?  Have you not learned from church history that the dear God established the papacy for this reason, that by it the wild peoples be converted by the strong arm of the pope?  Was it not divine providence that Charlemagne drove the pagan Saxons into the River Elbe and forced them to be baptized?  What glorious consequences that had!  The pagans became Christians."  Indeed, the Jesuits grant that the consequences were not so great after all! But they do not say "wild peoples" were struck dead like dumb dogs in order to convert them.  Is it not blasphemy when what such wicked men perpetrate is ascribed to the providence of God?  Indeed, God allows that devil to rage and murder in this world.  But He has him bridled so that he must only do what God can use for the glorification of His name.  He also allowed the devil to enter the heart of Judas, so that he betrayed Jesus.  But would it not be horrible to say, "How can you blame the betrayer?  Has not a good deed, namely, Christ's redemptive death, come out of the betrayal?"  It is just as horrible to declare that the binding together of the state with the Church is a work of God.  There is no denying that in the territorial church, much good has happened and bountiful blessings have been poured out.  But these blessings came indeed only through the Word and through God's great goodness and wisdom.  He who would justify or excuse the evil matter of the entanglement of state and church on the basis of these wonderful gifts of God says thereby that God would deal according to the Jesuit principle that evil means are sanctified by good ends.

A few things could be pulled out.

One of them, which peeves me a lot, and this is why I quote this section, is when "God's will" or the "Holy Spirit" are made responsible for man's thoughtless actions, poor or hurried decisions, lack of due diligence, administrative bungling, lack of consultation, laziness or manipulation.  Worse yet can be the lack of consultation of the Bible or Confessions.  Or as Wyneken simply says: "stupidity".  It is indeed blasphemous.  He is right.

The other point is regarding the matter he is really trying to deal with:  which way should the church be organized?  When I go to Germany, I covet the beautiful buildings, the choirs, the organs, the cantors, the entire church infrastructure.  It is beautiful.  And there is much Gospel in the hymns and Bach cantatas, Bible studies and so on.  There are the diaconical works in both the RC and ev. Luth. Church.  There are the government supported schools, the "gymnasiums" (grammar schools), etc. which makes what we have look completely bush league and neglected and with the children not reared carefully and richly enough.  Yet, when I think about North America, and I had for a long time felt exiled to it, I am grateful for the correct teaching which I found here, never mind the sorry state of some of the congregations.

Still, neither here nor in Germany, (I just can't get my head around it) do you ever find anything written by Martin Luther easily available for anybody.  It's like the pearl of great price duly buried in the ground for no one to find.

When I go into a bookstore, I often ask if there is anything there by Martin Luther.  There never is.  The only place, and this is where I made my "serendipitous" find of Luther's commentary on Galatians, was the University of Alberta bookstore.  There I chanced upon it.  Never again have I seen a volume by him in any store.  Why is this?

Of course, now you can find anything online.  What an opportunity.

So, about the state church:  many of my friends are leaving it.  My husband's relatives are all in the free Lutheran church.  My friends are in brand new free churches, reinventing every theological wheel, as they go, not wanting any advice from any "theologian", having been burned by so called "theologians" in the state church, so that no decent person can go by the label "theologian".  However, there seemed to me to be enough good men around to give guidance.  I attended a service, that was just fabulously Gospel oriented, warning people to stay away from a legalistically oriented interpretation.  The preacher laid out things in classic Lutheran Law/Gospel fashion.  He was from Marburg and had had great teachers, whom he talked about.  That was indeed hopeful.  And Wyneken would call this a remaining blessing from the reformation.

My relatives are in the fellowships, which are gradually breaking away more and more, having started out within the state church but breaking bonds more and more, now performing their own baptisms, etc.  I also heard the Gospel in the fellowship meeting I attended.

Twice, I attended state church services, where, though scripture was handled, I heard nothing solid preached.
So, from my last visit, I'd have to agree.  If you want to hear the Gospel preached, you won't be as likely to hear it preached in the state church, except in its music and readings. 

So much for all that.  Matthew Harrison should also bring out this book in German.  He'd only have to translate his introductions.!!!!!!

Subscribing unconditionally.../5/Conclusion

Walther concludes.

If our Church, which is now [1858] lying in the dust, shall rise again and not gradually degenerate into a body that is Lutheran in name only, without any characteristics of the Church of the Reformation, then all the fine words about ecclesiastical propriety, about the reintroduction of ancient rites and ceremonies, all attempts to invest the Office of the Ministry with special glory and authority, all this with be utterly in vain.  The only help for resurrecting our church lies in a renewed acceptance of its old orthodox confessions and in a renewed unconditional subscription to its Symbols.

To which adds the Editorial Committee of 1947:

That our Synod in its centennial year still holds high the banner of "God's Word and Luther's doctrine pure" is due to Walther's indefatigable efforts in the classroom, at pastoral conferences and synodical conventions, and through the printed word to exalt the priceless treasure contained in our symbolical Books.  One way in which we, the heirs of God's grace, can show our gratitude is a renewed study of the Book of Concord.

Subscribing unconditionally.../4

This will mostly finish the document, p. 131-137.  Guebert has most of it covered.  Just some things he does not have.

IV
Before we conclude, it is necessary to discuss two questions.
The first is this:  Is it fully in accord with the spirit of our Symbols to demand an unconditional subscription of the servants of our Church?  I respond:  There can be absolutely no doubt about this.

... We intend also, by the grace of the Almighty, faithfully to abide until our end by this Christian Confession, mentioned several times, as it was delivered in the year 1530 to the Emperor Charles V;  and it is our purpose, neither in this nor in any other writing, to recede in the least (from the oft-cited Confession, nor to propose another or new confession (Triglotta, 847;  "Introduction to the Formula of Concord").  (In the Latin original it says, "vel transversu, ut ajunt, ungue," that is, not to depart even a finger's breadth.)  The same thing is expressed in the Preface to the Book of Concord also of the other previous Symbols, regarding the Ecumenical Creeds, the Augsburg Confession, its Apology, the Smalcald Articles, and both catechisms, when it says there:  "Therefore we also have determined not to depart even a finger's breadth... either from the subjects themselves or from the phrases which are found in them (Latin:  vel a rebus ipsis vel a phrasibus;  neither in the content of the matter taught, nor in the form and manner of speaking of it) but, the Spirit of the Lord aiding us, to persevere constantly, with the greatest harmony, in this godly agreement, and we intend to examine all controversies according to this true norm and declaration of the pure doctrine...

Finally, the Formula of Concord designates all the previous Lutheran Confessions as "a unanimously accepted, definite, common form of doctrine, which all our evangelical churches together and in common confess, from and according to which, because [not insofar as] it has been derived from God's Word, all other writings should be judged and adjusted as to how far they are to be approved and accepted" (Triglotta, 855;  FC SD Rule and Norm 10).

The second question that remains, which is herewith drawn into consideration is this:  Is our assertion that the Symbols of our Church are to be subscribed unconditionally  by our teachers confirmed by the practice of our Church?  To answer this question, let us make a few historical points.

... After the Formula of Concord had been introduced in Saxony, all the servants of those churches and schools since 1602 were asked to take the following oath:

     'You shall vow and swear that you will continue and remain steadfastly and without guile in the pure, Christian understanding of the Gospel current in this territory as it is recorded in the Unaltered Augsburg Confession, repeated and explained in the Christian Book of Concord, and preserved against all falsifications, and will neither secretly nor openly practice anything against it, but will at once fearlessly reveal anyone who departs from, or practices against, that understanding.  If God should decree--May He graciously prevent it!--that you follow the dreams and vagaries of men, depart from this pure doctrine and understanding of God's Word, and turn to the Papists or Calvinists or other sects that are described and rejected in the  religious peace because they are not in sympathy with our pure Confession, you shall swear that because of your oath you will without fear immediately report your change of mind to the proper authorities and await further regulations and resolutions.  May you do all this faithfully and without deceit!'

A Leipzig licentiate of theology had to swear:

   'I, N.N., swear to you, the Deacon and the Theological Faculty, that I intend to follow the holy doctrine of Christ, conveyed in the writing of the apostles and prophets, and explicated in the received creeds and in the Augsburg Confession delivered to Emperor Charles V in 1530, as also its Apology, in the Smalcald Articles, both Catechisms of Luther, and in the Book of Concord, and without any false intent I will fight as much as I can any godless, dark, heretical, and unionistic [religionsmengerischen] views and remain faithful to the statutes of the faculty.  God help me through his holy Gospel!'

Osiander was the first to protest against this.

Parents should well consider whether or not to let their sons to to Wittenberg to become doctors or masters [of theology].  For there their money is taken from them, and if the parents think their son could become a first-rate man, well-rounded in the Holy Scriptures, able to oppose all fanatics and heretics, instead he becomes a poor captive whose conscience is hemmed in and confused.  For he has to foreswear the Word of God and swear adherence to the doctrine of Phillipp.  He has to permit himself to be muzzled in matters of faith.  He is not to come to any conclusions until he has conferred with his elders who maintain the Confession.  He must remain in harmony with he Confession because of his oath even though Scripture says something else.  He is therefore a member of a secret society, a conspiracy which has a higher regard for the word of men than the Word of God, and Christianity is certainly the worse for it.

Against these accusation, Melanchthon responded in an address published in 1553.  There he says, among other things;

   He (Osiander)boasts of his vaunted freedom and refusal to tolerate these bonds.  Many today have fallen prey to this cry, in a time of great licentiousness and anarchy, claiming unlimited freedom to spouse opinions and, like the skpetic philosopher Pyrrho, render all things handed over as doubtful.  But pious and wise people see this happen not without great pain and recognize where it leads, namely, that the youth and the upright are not once reminded of discretion.  Then wild, impudent men who are full of themselves can neither through such promises nor through other bonds be held in check.... First let me speak with us.  it was introduced by this faculty at Wittenberg some twenty years ago, by Luther, Jonas and the pastor of this congregation, Dr. Pomeranus... Osiander does a great disservice to these upright men when he suggests that these men wanted to establish a tyranny.  It is quite clear that they had the most honorable cause and intent. Also at that time there were many fanatics flying about who soon were spreading about new stupidities:  Anabaptist, Servetus, Campanus, Stenkfeld, etc.  so much as human diligence could accomplish it, the purpose of the Wittenberg symbolical pledge was two-fold:  to admonish talented men to observe in humility proper bounds, and to check restless spirits as much as possible.  This was also the custom of the Ancient church, in which as yet no tyranny ruled and the source of doctrine remained pure.  ... In the Nicene Synod not only the bishops subscribed the decrees, but also the Emperor Constantine, all with their own hands.  And no one was admitted to the office of the gospel, unless he were examined beforehand and expressly affirmed that the confession rendered the doctrine of the gospel unfalsified and he would not depart from it.

Subscribing unconditionally to the symbols of our church/ 3

There is quite a bit in the Guebert translation in the section that follows, which I won't copy again.  Mostly these points deal with a number of objections to demanding unconditional subscription.

I will just pick out the point Guebert does not pick up on and that I find quite interestingly put:  Walther calls "indifferentism" not a confession of a faith but a denial.

Again, some say:  "If the Union Church swears itself as much to the Symbols of the Lutheran and of the Reformed Church, so far as both agree with the other, but in points of difference goes back to the Scriptures, thus the Union Church thereby is at least justified against the accusation that it is confessionless and therefore is no church, or no heretical church, rather only a body held together by the bond of indifferentism.  I answer:  The commonality of several mutually contradictory and mutually condemning Symbols, which only theologians can find so deeply grounded therein, to declare for the confession of a churchly fellowship is so completely contrary to the nature and goal of an ecclesiastical confession that it requires no proof.  Such a declaration salvages only the appearance of a confession, but builds only a covering for Gallionism (Acts 18:12-17) [i.e., indifference to doctrine'.  There is no doubt that a Lutheran (or even a Reformed person), who in this manner accepts both he Lutheran and Reformed confessions, instead of confessing his faith, disgracefully denies it.  Those of the Union Church have appeared to sense this, therefore they have partly tired of finding and establishing the consensus of both Symbols...

..And whoever permits such doctrines to be treated as open questions surrenders the fortress of the Confession of our Church and is in reality no loyal Lutheran.

... Only a skeptic, who is always learning and never coming to the truth, despairs of ever finding the truth and will maintain "Men have written this and therefore it must contain error."  But if error should really be found in our Symbols, we would be the first to pass the death sentence on them.  But we defy the whole world to point out an error in doctrine in our Book of Concord.  for the past three hundred years all the enemies of our Church have tried in vain to find an error, but have failed.  They have shown, and we admit it, that our Symbols contain points that are contrary to their blind reason;  but they have failed to prove that our Symbols contradict Scripture in the smallest point.   Now, just as vain and scandalous, a similar attempt has begun by persons who wish to be viewed as nothing less than the most faithful sons of our Church.  they seek to point out that the voice of our spiritual mother in her public Confessions is in part the voice of error.  But they will demonstrate nothing more than that they are bastards who, because they do not believe the holy divine Scriptures, besmirch the church as a temptress who confesses what she has found in the Scriptures as her heart's faith.

Strong words on a subject of vital importance.  

Subscribing unconditionally to the symbolical writings of our church/ 2

This is all from Walther in Harrison's book.  We are now on page 126.

III
Since all divisions within Christendom appeal to Scripture--papists, Schwaermer, and Rationalists, as much as orthodox Christians, who all say that their doctrine is based on the Scriptures, if only they are rightly understood and explicated--the mere confession that one believes what is in Scripture is not a confession that clearly distinguishes the confessor from the false believer.  For, in spite of this confession, no one knows whether one accepts Scripture in the true sense or not or whether one is a papist or a Schwaermer or a Rationalist or an orthodox Christian.  Therefore an unconditional subscription is indispensable.  For the sake of clarity it is necessary to declare how one understands and interprets Scripture and the articles of faith that are contained in it.  [Harrison's emphasis] It is essential to keep in mind that the purpose of our Symbols is a) that our Church clearly and unequivocally confess its faith and its doctrine before the world;  b) that it distinguish itself [H] from all heterodox bodies and sects; c) that it may possess a united, certain, general form and norm of doctrine for all its teachers, on the basis of which all other writings and teachings can be judged and regulated.  But if the Church demands only a conditional acceptance of its symbols, it virtually retracts the faith and the doctrine that it had set forth in the Symbols.  Then the document that the Church had offered as its Confession is after all not its real confession, and the charge can be raised that the Church is double-tongued and is deceiving the world with its Symbols.

By demanding only a conditional subscription to its Symbols, the church forfeits its distinctively Lutheran characteristics, and by admitting that is Symbols contain errors, it places itself on the same level with the heterodox bodies.  In this case, the church is without a united, certain, general form and norm of doctrine, on the basis of which each one is able to judge his own teaching as well as all other writing and teachings.

...Finally, the purpose of binding the teachers of the Church to its public confessions is to remove the long controversies that have been thoroughly discussed and settled, at least in the orthodox Church.  A mere conditional subscription, however, opens the door for a renewal of controversies that have already been settled and paves the way for everlasting discord.

... The declaration that one accepts the Symbols "insofar as" and not "because"' they agree with Scripture is not a pledge to teach according to the Symbols, but according to his conscience and opinion.

...Again, some say that there can be no better interpretation of the Symbols than that which is according to Scripture.  That is a fallacious proposition.  Only that can be interpreted according to Scripture which is essentially the same as Scripture.  No human writing can therefore be interpreted according to Scripture;  this applies only to Scripture.  As Scripture must be interpreted by Scripture, so every human document must be interpreted according to is own content.  If one interprets a man made document according to Scripture, he equates the two an declares a priori that any dark statement in the Symbols must agree with Scripture, a fact that would be true only of a new immediate revelation.  No, a human document must be tested and, if necessary, improved, but not interpreted, according to Scriptures.  A subscription to the Confession is the Church's assurance that its teachers have recognized the interpretation and understanding of Scripture that is embodied in the Symbols as correct and will therefore interpret Scripture as the Church interprets it.   If the Church therefore would permit its teachers to interpret the Symbols according to the Scriptures, and not the Scriptures according to its symbols, the subscription would be no guarantee that the respective teacher understands and interprets Scripture as the Church does.  It would only tell the Church what he himself holds for correct.  Thus each personal conviction of its teachers of that moment would become the Symbol to which they are sworn!

I am still chewing on that.-- One can then interpret Scripture according to Scripture, Symbol according to Symbol, even Scripture according to Symbol, but not Symbol according to Scripture, as that is bringing your own opinion to where better people than yourself have hashed this out in incredible labors and difficulties and you are supposed to be teaching what they taught, which is scriptural to begin with. 

And you are supposed to be convinced of that otherwise don't bother teaching in the church (or "Church", as it is capitalized throughout.)

But what of some honest, upright men who either lack the ability to test the whole Book of Concord according to the Word of God and therefore are not convinced that the Symbols agree with Scripture in every point, or who have conscientious scruples about certain points?  In either case, such are not fit to become teachers in the Church, for a bishop must, above all things, be "apt to teach" and "be able by sound doctrine both to exhort and to convince the gainsayers (1 Timothy 3:2; Titus 1:9)..."

Subscribing unconditionally to the symbolical writing of our church/1

In "At Home in the House of my Fathers", p. 119 and onwards there is an essay by C.F.W. Walther delivered in 1858. Previously a portion was translated by Guebert, now the remainder by Harrison.

In his introductory comments the latter says:

"The only guarantee we have in remaining truly Lutheran is in our church--including its pastors and church workers--confessing genuine Lutheran doctrine. That doctrine is presented in the Book of Concord. Walther's lucid and pointed defense of full, uncompromised subscription to the Lutheran Confessions is a clarion call for us in times of division and challenge to rally around what we share in our great affirmation of the Lutheran Symbols... It is the very content of this essay which has allowed the Missouri synod to endure to this day as a confessional body unlike the Lutheran churches against which he writes, which are now all part of the ELCA. This essay is all the more amazing in that it was prepared by Walther on the precipice of his breakdown. Let us be charitable, but let us fully confess the Book of Concord because it is in full accord with the Holy Scriptures!"

From here on we have Walther.

"The Symbols are confessions of faith or of the doctrine of the church and never were intended to be anything more nor less; therefore, an unconditional subscription to the Symbols can be interpreted in only one way.

I
An unconditional subscription is the solemn declaration that the individual who wants to serve the Church makes under oath 1) that he accepts the doctrinal content of our Symbolical Books because he recognizes the fact that they are in full agreement with Scripture and do not militate against Scripture in any point, whether that point be of major or minor importance; and 2) that he therefore heartily believes in this divine truth and is determined to preach this doctrine without adulteration."

There is quite a bit more detail elucidating what this means exactly. I will skip that for now. I should probably go back and study that more. He finishes this section with the contrary:

"Here it is self-evident what it means on the other hand to subscribe only conditionally to the Symbols"

II
By a conditional subscription to the Symbols, the subscriber does not pledge himself to accept every doctrine contained in the Symbols as in full agreement with Scripture and reserves the rightly to distinguish between the doctrines presented. In the course of time, various formulations of a conditional subscription have been advocated.

1. A man may subscribe to the Symbolical Books "if" and "insofar as" [quatenus] they do not militate against Scripture or "if" and "insofar as" they agree with Scripture. The so-called Pietists employed this conditional formula, and later on the Rationalists. However, it should be stated that by using this formula, the Pietists did not want to yield they fundamental articles of our faith. The Rationalists, on the other hand, did not want to be bound to these articles, even as they accepted Scripture as a rule and norm for their teaching only insofar as the content of Scripture was not contrary to their reason.

2. A man subscribes conditionally if he accepts the Symbols insofar as he believes that they teach the fundamental doctrines of the Bible correctly or teach them in a matter substantially correct. [This is the manner in which the present-day General Synod and its individual synods confess the Augsburg Confession.]

3. Some want to subscribe to the Symbols with the proviso that they may interpret them according to Scripture or understand them correctly. This was the condition under which the Reformed declared themselves ready to subscribe to the Unaltered Augsburg Confession. ... Zanchi subscribed to the Augsburg confession in 1563 with the following words: 'I accept the form of doctrine to the extent that I acknowledge it as godly.'... To the extent that I recognize and regard it for godly, I accept it as such, so long as it is understood as I have explained it. The Calvinist Peter Martyr wrote to the Landgrave of Hesse in 1565: 'I am happy to accept the Augsburg Confession, if it is properly and suitably understood.'

This reminds me of what my grandmother used to say: "Ich esse alles gerne--was ich selber koche." Which is: "I like to eat everything--that I've cooked myself."

In a similar manner, some few years ago, an entire Lutheran pastoral conference gathered in Fuerth in Bavaria, led by Herr Pastor Loehe, expected our Synod to understand and interpret the Symbols according to the Scriptures, in order to come to unity in light of the doctrines of Church and Office that had become controverted. The conference stated, 'We do not doubt--provided we accept the Word of God as the sole rule in all matters--that we understand our good confessions according to the precedent of the Scriptures, and in light of the opposition fought against at that time, then the Spirit of Truth will also lead his church into all truth.' With similar assertions they intended to subscribe to the Confessions, if one should dare to understand them correctly. But this cannot mane merely daring to understanding the Confessions as they actually sound and are intended. For only someone who is insane can understand them differently. Such statements merely indicate that the Confessions cannot be accepted as they read and as they were actually intended. In so doing one reserves the right to put a meaning into the words of the Confessions which is not actually present, but which a person holds to be correct and in accord with he Bible.

It is exactly the same kind of matter when it is asserted that the Symbols are to be accepted in their 'historical context'...

4. Another conditional subscription is to subscribe only to that which is confessional in the Symbols. Pastor Loehe, for instance, subscribes to the symbols only with this condition. He writes: 'I differentiate in the Book of Concord between what is said by way of confession and what is not said as confession. And I distinguish still more. I am disinclined to hold on to the letter and allow myself to be guilty of symbolatry....' it is self-evident that such a conditional subscription excludes a considerable portion of the doctrinal content of the symbols from that which on can confess as his faith [as then Pastor Loehe bluntly declares in the same document the idea], that other parts of the doctrine which are expressed in the Symbols are not pure and therefore are subject to clarification.

5. A fifth type of conditional subscription is one that demands the right to subscribe to the Symbols of both he Lutheran church and of the Reformed church if and insofar as they agree with each other. The Union Church, in which this form of oath is used, as is well know, not only excludes several of the chief doctrines in the Symbols as nonbinding but also leaves the question undecided as to which doctrines these are.

6. Others have subscribed with the reservation to regard as open questions even those points a controversy has arisen, e.g., the question concerning the church and the Ministry. They assert that these must be viewed an treated as open questions...

7. Finally, the seventh and coarsest manner of a merely conditional subscription to the Church's Confessions is the manner of the Rationalists. They do bot pledge themselves to the letter, but to the so-called spirit of the Symbolical Books. it is evident that a mere conditional subscription runs counter to the purpose of the symbols in general as well as to the purpose of the pledge in particular.

So much for today.

Just the transition to the remainder of the essay:

"Now we proceed toward answering our question: Why are the Symbolical Books of our Church to be subscribed to by ministers of the same not conditionally, but unconditionally? Answer: Because a merely conditional subscription contradicts both the purpose of the Symbols in general and also the purpose of the oath of subscription in particular."

A little Wyneken

The man goes on and on, but I don't know what not to underline. Every one of his many sentences carries its weight. I just want to copy a bit about Christian unity because I just read it yesterday and as a comment for Howard and Craig.

The world laughs at such a boast when it sees external Christianity split into so many different sects. Even believers may become downcast at this spectacle of division. Still the Church sings it with great certainty and surety. Thus it is and cannot be otherwise. Believers at all times and in all places--the perfected righteous in heavenly triumph or those still struggling under the banner of the cross here on earth--they all have only one mind. Even now, they are of one heart and soul.

And how can it be otherwise? The old mind of the world and of the flesh with its deadly fruits is bitterly opposed to repentance, hates it, and fights against it. but through the blessed knowledge of Jesus Christ and the grasping of His all-sufficient merit, all those who have been born anew are united in a new divine light and a new divine life. So you not only have one spiritual understanding, one and the same spiritual judgment, one and the same desire in divine and heavenly things, you have Christ Himself. He is the light and life of men. In all of your hearts, He is your light and life, your one treasure and crown, the desire of your heart, your only love. He is the boast and praise of your hearts. Because He lives in, works in, and governs all of you, because He is your very heart and your life, how can you be anything other than of one mind according to Christ? How can you love something other than Him? How can you seek to please someone other than Him? How can you strive for anything but to sanctify His name, to advance His honor, and to spread His kingdom? Your heart and soul are concerned with one thing. Your dealings, deliberations, calculations, and aspirations are all directed to a single goal: Christ and His kingdom.

We often find like-mindedness and shared aspiration in the world. Like-minded individuals often bind themselves to one external fellowship. But the basis of this fellowship is not always inner unity of the heart and love.
They are often founded only upon the fellowship of natural love that is self-seeking. So long as it works fellowship, it endures.

It is something completely different with believers.
With them, external fellowship is only the expression, the consequence, and the fruit of the deepest fellowship of life and love. It also profoundly embraces believers that they personally do not know, indeed, even those who, completely out of ignorance, are found among those who fight against them! For Christ, who through faith lives in your hearts, is indeed the eternal divine fire of love itself. He not only melds you together with Himself in the most profound love, but He joins you with all those in whom He dwells. pp. 384,385.

A little more Walther (On reading material in the home.)

I thought this was important and a little funny, as well. From the "Duties of an Evangelical Lutheran Synod", translated by Everette Meier, delivered in Iowa, 1879. This is not a newly translated piece, but new to me. In retrospect, it seems to me a "must-read"--long, thorough, convincing, instructive.

This quote is from close to the end, where there is a thesis: the synod "must make every effort to disseminate good literature."

I had to laugh at the excuse of people for not reading the Book of Concord: "What I'm not told, that leaves me cold." I'm assuming in German it was "Was ich nicht weiss, macht mich nicht heiss." --What I don't know can't make me hot (under the collar). Otherwise known in German as the "Vogel Strauss" policy, the "ostrich policy".

One thing more. During our discussion of the first thesis, we spoke a great deal about the Confessions. The Book of Concord should also be in every Lutheran home. For that reason, Synod should provide a good, inexpensive copy, and pastors should see to it that every home has one. Because "What I'm not told, leaves me cold." If a person isn't familiar with this book, he'll think, "That old book is just for pastors. I don't have to preach. After plowing all day, I can't sit down and study in the evening. If I read my morning and evening devotions, that's enough." No, that is not enough! The Lord doesn't want us to remain children, who are blown to and fro by every wind of doctrine; instead of that, He wants us to grow in knowledge so that we can teach others, contradict heretics--in short, become capable of doing the work of the office through which the body of Christ will be edified and built up" (Ephesians 4:12-14)

When a pastor first arrives in a new congregation, one of the first questions he should ask in the course of his visits with the members is this: "Dear friends, what kind of religious books do you have?" They may have only a Bible, a hymnal, and a catechism. Then you ask, "What kind of a Bible do you have? Do you know where it is?" They may answer, "Sadly, that's a good question; where is it anyway?" They may have to dig it out of a junk room and blow the dust off of it, since no one has used it for who knows how long. Then the pastor should say, "My, it sure is dusty! You know, it doesn't do any good just lying around, or using it only when you have a bad headache or something! You need to read it regularly. But in addition to that, you really need to get some more books. You don't just eat bread all the time, do you? No doubt you have all kinds of good food and drink in your kitchen, cellar, and the pantry. Why, then, would just one kind of food be enough for the soul?" You see, when our body needs something we can readily feel that. But it's very difficult to "feel" what the soul needs. The Holy Spirit has to create that feeling of need and number for different kinds of spiritual food. Of course, the various kinds of spiritual foods are the Bible, followed by the Book of Concord, Luther's writing,a biography of Luther, a booklet for confirmands such as our Timotheus, etc. These are books Christians should buy. And to facilitate that, pastors should take such books with them on their home visits and read interesting portions to the families. When the families listen to such excerpts, they will say, "If the book has wonderful parts like that, I'll buy it." That is how you must try to get them to make the joyful decision to buy a publication like the Altenburg Bible, even if it means sacrificing a few dollars. That will be effective even with those who are a bit reluctant at first, thinking that this will cost them another half-dollar. A number of American book dealers have even said that the price for such a comprehensive and beautifully illustrated book like the Altenburg Bible is more reasonable than any other publication in their store. (pp. 307, 308)

See the Essential Lutheran Library at CPH.

Walther 2

The trip report and related documents goes from page 15 to 118. One learns a few things regarding conditions in Germany, but not enough to think one understands anything. Need another book.

I will share here only a couple of paragraphs about how Walther describes the people whom he met. These introductions are marvelously done, I think. It must be a little bit like blogging for Walther: you want to be frank and informative, but not let it all hang out and be rude. Still, I think, he seems to have a nature that is mostly grateful and kind, while extremely determined. I do wonder why he did not see Loehe more while he was there, as Loehe complains.

There is a little nostalgia for me when he talks about Loehe, Neudettelsau and Gunzenhausen. Hailing from lower Franconia (North West Bavaria) myself, Neudettelsau is where I went for my confimation retreat. Gunzenhausen is where our deaconesses came from and I believe I was there for a Pentecost youth conference.

I won't go into issues in this post, though the people he met with where obviously pivot-ally involved in the various struggles.

Before he went he became seriously ill. He describes this personal episode in a deep and eloquent way:

However, it pleased God to throw me into a serious illness at this time, and thus berfore the trip to lead me into the loving school of His holy cross. Yet, as I pondered my whole life, which I would have gladly given back into the hands of my dear heavenly Father, my precious congregation pleaded before God for the preservation of my poor life. God answered their prayer and mercifully lifted me up again after a few weeks. Although I was still rather weak, I was able to leave from here... (p.32)

When he and Wyneken first arrived in Germany he mentions this illness again and the first people he met.

"We went on our way via Harburg toward Verden, a suburb of Hannover situated a few miles south of Bremen, where Pastor Wyneken's very aged mother, a pastor's widow, still lived. We thought we might rest here from the stresses of the ocean voyage and gather strength for our work, because this author especially was still suffering from the painful aftermath of his last serious illness. We stayed overnight in Harburg. Here we found the warmest brotherly reception with Mr.
Stuerje, the harbormaster. He was a former captain of a ship and one those few people in every region who, already a number of years ago, untangled themselves from the net of the Union Church. By the grace of God, such people have come to the living consciousness of what they have in their old Evangelical Lutheran Church." 38,39)

Walther met here with "brother reception" in other places he had to carry on a lot of disputes. Overall, he complains gently how much battling over doctrine needed to be done while he was in Germany. Personally, I still know so little about this business with the Union Church vs. the Confessions, I don't know how it is possible for me to be so clueless.

On page 40, he meets with Wyneken's mother and we learn that Walther just lost his own mother and he might have met her one last time if the timing had been a little different. I can just feel for him. All my grandparents were buried while a was in Canada. I had known them all very well. In those days, one did not phone and travel so readily, not to mention e-mail, skype and other things we do. A separation across the ocean was like a final good-bye, a heavy loss. And then there had been a possibility to see each other again. What a disappointment. It almost makes me cry.

"On the next day, around noon on the 13th, we hurried toward Verden. Indeed, this moving scene of the reunion of mother and son after a separation of many years, of which I was a witness, awakened in me a deep nostalgia. It had pleased God to take away this joy for which I had also hoped through the sudden and unexpected calling home of my elderly mother, who up until a few months ago was still alive in Germany. I was taken in not as a stranger but as a second son and brother. In the old house of this pastor's widow, I soon felt so at home that I could take part in the joy of my dear friend Wyneken, as if I had come once again to the beloved place of my childhood, with its sweet memories." p. 40

A few times in the report we hear about Dr. Harless (Gottlieb Christoph Adolf, 1806-1879). I think this is where he comes up for the first time.

"On Saturday, the 20th of September, early in the evening, we arrived in Leipzig, as was already mentioned. Soon, to his great joy, the author could see for himself that a great change had taken place in the time since his last stay in this city, a change for the better at that. The traces of great mercy can be seen everywhere. In these blessed workings we think especially of Dr. Harless, who, during the short time that he was active here as a professor at the university and as pastor at the St. Nicholas church, contributed a great deal.

Dr. Harless' successor at the university, Dr. Kahnis, is now making an effort to continue the blessed work that has begun. among other things, the numerous student groups founded under Dr. Harless's initiative, who bear the name Philadelphia, remain intact under Dr. Kahnis' direction. These groups named "Philadelphia" seek to build an inner fellowship among those students (including those who aren't studying theology) who hold fast to the ground of faith of our Evangelical Lutheran church amid the currents of human opinion and wish to preserve themselves from the same. Another important aspect and further ground for joy in regard to this student group is that as the young ken mutually assist one another spiritually, they have their eye more to the practical than to the academic. However, great earnestness and zeal for study show themselves among these students...

We hear about these student groups several times more. Walther must have really enjoyed them. It reminds me of the work of some of the more influential professors I know or have heard about. They develop student groups and take a great interest in these students. One of them them is Dr. John Patrick from from Augustine College who speaks for the Love Life conference on occasion and the CMDS in Edmonton (Christian Medical Dental Society). He takes groups of students to Africa regularly and started groups of Agnostics 101 at the University of Ottawa, when students challenged him to do something other than complaining about the lack of formation for students at University. I also think of our confessional president at the local college, after whom a few students are called Krispinites (maybe a better name could be found). It also makes me think of Bror who cites Dr. Rosenblatt as a mentor. These really strike me as the great people, who can nurture well the generation coming up behind them. It also makes me think of Jesus taking on the twelve disciples--what skill, what depth, what patience and time required! What faith for the future.

Anyways, Dr. Harless, seems to be this kind of man. Later Walther meets Harless in Dresden, but did not hear him preach in his role as the High Court Preacher.

"The next day we traveled from here to Dresden. We hoped that the next day, Sunday, we would be able to hear Dr. Harless, the High Court Preacher, preach. Customarily he preaches only every second Sunday. Much to our chagrin, we came ton a Sunday when Harless was not to be found in the pulpit. Indeed, in the whole of this large capital city with is many churches, no preaching of the pure divine Word was to be heard on this day. The only exception was in the hall of a hospital, but we got word of this too late. Thus we had to be content to speak in private with the High Court Preacher, who already when we were in Leipzig, sent us an inviation to come to Dresden. This we did. And although Dr. Harless is overloaded with extremely i8mportant duties, which he can only manage with a great deal of effort (he is Hight Court Preacher, vice president of the High Consistory, advisor to the Department of Worship abnd Chruch order, Examiner, and responsible for church visitations), nonetheless, he devoted numerous hours to us every day of our stay... In the High court Preacher we made the acquaintance of a man whose entire appearance filled us as much with the most heartfelt reverence as with full and unreserved trust. In him we found paired with his exhaustive erudition (it does not even cross our minds to think that we could testify to it) true Christian simple-mindedness, with the urbanity necessary for his high and unique position. We found German integrity and a true sense of unswerving duty. With his great strength and energy there is an astounding gentleness and patience. He has an utterly unprejudiced appreciation of everything new that is truly good, and yet he has a decidedly assiduous faithfulness to the old and ever new Confession of our Church and humble submission to our old teachers. This last characteristic especially filled us with great joy... As Bavaria is now the place in Germany where an interest in American Lutheran affairs has been awakened, Dr. Harless presented us first with a letter of recommendation to Her Majesty, Queen Marie of Bavaria, and to her confessor, Deacon Lord von Burger in Munich, to take with us." p. 57-59.

Dr. Harless seems to be a singular shining light in Dresden. But everywhere matters seem to be very complicated. I don't want to get into the stuff with Queen Marie, and Loehe and the State church of Bavaria. It gets too convoluted. Well, how I understood it, Loehe is in trouble himself over the unionistic practices of the Lord's Supper, which he rejects, so Walther with his even stricter approach to the confessions, really can't accept support from the church that gives Loehe troubles. So, no go with Queen Marie. In the end, then, Dr. Harless' intervention was therefore useless, as well.

I'll quit here for today. Going for a walk with my neighbor at 1:15 and 20 below Celsius, for our New Year's Day refreshment. In other years we went to New Year's services together at the Catholic church in Gibbons, which actually held such things, at the time.

If this is too much quoting from his book for Rev. Harrison, he will have to complain. :) The book is easily obtainable on the internet. I recommend it.
Blessed New Year. Brigitte.

House of my Fathers/Harrison/Walther

I have exactly 265 pages left (from page 212 to 477).

Reading Walther makes me think about how gentle and generous he is always trying to be, as much as is possible--unyielding as iron and gentle as a dove. We sometimes chafe that since the Gospel is the power, not we, we don't like to use the word "winsome". Since most of all the speech needs to be honest, authentic, humble, straight, un-syrupy..., we may forget that there is this gentleness that is very, very good and helpful. By God's grace the right combination always needs to be found.

He is also very descriptive but kind in introducing persons in his trip report. Maybe next time, we'll quote him on that several times.

This is how Walther corrects a Pastor Otteson, who had come up with some theses (now lost), presumably sounding too rigid and legalistic, regarding parish boundaries. Walther wrote a number of corrections hurriedly and he does not want to offend.

"It is quite right that you especially posit and claim Luke 10:16 and Matthew 18:15-17. But if you want to develop everything from that, then it gives the appearance that you are urging and pressing these passages in order to subvert all objections. Then your argumentation is somewhat brief, and the whole thing gets a legalistic taint. The mind is captured, but the heart easily remains unwilling and remains discontent and unconvinced [literally, "rattles in its cage"].

In my humble opinion, especially the following sentences need further exposition or development [and I am hereby providing it]. I obviously do not present these to you because I think your solid essay has to be reworked, but only to put before you my opinion in a very concrete way." (p. 156-157)

Then follow several pages of suggestions (corrections, mostly to make things more palatable, evangelical, for the congregation members).

Then he addresses himself again to Otteson.

"I implore you now, finally, that you would not see what I have written as proof of my hypercritical nature (Kritikasterei) or learned conceit (Besserwisserei), but as a demonstration that I happily desire at your request to serve you with what I have, poor wretch that I am. If you can find something therein which is usable, that will please me. Where not, still you will not be angry with me that I at least would acknowledge my good will to you. The matter is certainly important enough for everyone to come to a deeper understanding." p. 161

In the Post Script we see again, how unyielding he is:

"I note with distress what problems Pastor Clausen is causing. I must admit, as positive an impression as he made upon me personally, so problematic did the wobbly basis appear to me upon which his understanding appeared to stand. God will assist you, not only to remain steadfast in the truth, which is God's foolishness, in these times of improving civilization, but also see you through. In war, a few of the brave always fall.

Progress Report

Reading "At Home in the House of my Fathers." Started reading from the back, finished Pfotenhauer, Pieper and Schwan, in that order. Then went to the beginning. Finished Walther's trip report. (I am glad I did not start there. I might have got stuck in that report.) Only, like, 300 pages to go (500 down). Wyneken will be last. I feel I need to finish it before I read anything else. Excellent background.

"At Home in the House of My Fathers", 2

This is your last sample from the book. Then you might decide to get your own copy. For more info see previous post.

While driving to Bruderheim and back, I read this one to Martin:
"Encouragement for Lonely Preachers and Teachers."
by Pfotenhauer, 1894. District address Minnesota and Dakota district. (district president, 35 years old)
Eight paragraphs from pages 700-706.

...The goal of my address shall be to encourage us anew to true steadfastness, precisely at the post given us in the Lord's vineyard.

We preachers and teachers are stewards of God's mysteries. God has directed us, through a call, to the office in which we are to break the bread of life. He now desires from us that we be found faithful--nothing more, but nothing less, either. What is the nature of this faithfulness? It is first of all that we give to the soul entrusted to us by God what they need, and at the right time. Because of this we can always say, "Oh, that not a soul for which I am responsible be lost! Oh, that if only I should one day have to lay down my shepherd's staff, I can say, 'here are those whom You have given to me; I have lost none of them.'"

... Of the 360 congregations of our district, there are scarcely 25 that are exclusively city congregations. The attraction to the city, which we also more or less suffer as children of our era, cannot easily be satisfied. Aside from this, our wide area, which stretches over four states and three English (Canadian) provinces, is only sparsely populated. This area has a population of only 2.1 million. In Germany, Austria, and France, which together are about the size of our district, live 135 million people. Thus most of our preachers and teachers must live in great loneliness, far from their brothers in the office, without the conveniences of modern life with which our contemporaries squander away their days.

...So when one of our preachers expends all of his ability on the widespread and lonesome roads, traveling over unending fields of snow, in great danger and with great exertion, or when he sits at his desk to prepare for the next Sunday, it is easy for the tempter to suggest to him: "You work in vain, and your abiliteis are accomplishing nothing. In another district, under more favorable circumstances, you could make better use of your gifts. Here, your health is going to be ruined in a short time." When such toughts come, the prayer truly applies: "Lead us not into temptation."... And the teachers in our district have the same trials.

...To be sure, it often appears that because of the difficult circumstance, there is little for us to accomplish, but that is not so. A faithful steward will ever be crowned with rich blessings, though they be hidden from the eyes. Consider the work of the Lutheran preacher and teacher at the time of the Thirty Years' War, which truly presented far more difficult circumstances than those in which we work. Germany was completely depopulated. Daily, sword, hunger, and plague killed thousands in the most horrid manner. Churches and schools were burned to the ground; the remnants of the congregations were scattered in the forests.... Indeed, in spite of the appearance that the Lutheran Church would be completely eradicated, the Lutheran professors wrote comprehensive works under the duress of war... and they instructed young students of theology with great conscientiousness... Next to God's grace, it was due to the faithfulness of these men that after the thirty Years' War, the German nation, which had been reduced to two million, was not destroyed by bands of robbers, and that the Lutheran church still had roots below and bore fruit above. Their blessings have also flowed to us. They preserved for us the pure Gospel. We study their works and sing their hymns. The faithfulness of the first pioneers of our district, many of whom have already entered into the joy of the Lord, has been richly rewarded.

... When Elijah in weakness of faith wanted to set aside the office because he thought that he had accomplished nothing with his year-long preaching, God did not address him with harsh words. He came to him in a "still small voice," He revealed to him for consolation that 7,000 souls still remained in Israel who had not bowed the knee to Baal. Faithful stewards may also be consoled that God's eyes shine down upon them in a friendly and caring way. Precisely our dear traveling preachers, when they have been cast out into the wilderness, should not think that they are lost and forgotten. God keeps track of you. To Him you can also present your need with complete confidence when you think that you are about to succumb to loneliness and physical hardships.

... Now, to be sure, it is true, none of us can represent himself and say to God, "I have always been a faithful steward." When our occupation is viewed according to the Ten commandments, we must all confess that we have been unfaithful. But it is also true that we can be found faithful if we believe in Jesus. He who does not believe in Jesus Christ is an unfaithful servant, even if he were a tireless servant of his fellows in wind and weather. Be he who believes in Christ should know that his Savior covers all his unfaithfulness in the office with His faithfulness, and through His precious Holy Spirit, makes him ever more faithful. To such a teacher, standing under the forgiveness of sins and driven by the Spirit of Christ, the Holy Spirit grants the predicate 'faithful.'

... Now, a very brief word in conclusion to you, precious congregational delegates! Even if our address dealt only with preachers and teachers, nevertheless, the same is intended no less for you. You should recognize anew that God desires that also congregations--no more and no less--seek faithfulness in their stewards in the same way. If a congregation forgets this and perhaps seeks in is preacher and teacher glorious, shining gifts that God has not granted to them, or asks nothing of whether or not they faithfully administer their office, the spiritual life in a congregation will soon wither, and all will decay. The congregation at Corinth, which made evil distinctions among their preachers on account of gifts, is an example of warning for all time.

Jesus Christ, however, the great Shepherd of the sheep, always grants to our district faithful preachers and teachers. And may He assist our congregations so that they not seek more in them than that they be found faithful. Then, in spite of the long winters and snowstorms, we will have constant summer according to the Word of the Scriptures, Song of Solomon 2, 11-13: "For behold, the winter is past; the rain is over and gone. The flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree ripens its figs, and the vines are in blossom; they give forth fragrance." Amen.

We can try to imagine the hardships of those who traveled such great distances by horse, buggy and sled in all kinds of weather and temperatures. It was like this in Alberta not too long ago. Old Pastor Ohlinger used tell stories about this and had written a little booklet. Dr. Threinen has written a number of books on the era and history of the church.

I own a book containing Alberta stories. One of them tells in the most spell-binding way the trip that a school teacher took to get home for the weekend using a sled to get through the snow drifts and so on. It was hair-raising. When he finally got home, ironically, he had to turn practically straight around to make it back.

One starts praying really hard on those kinds of dangerous and lonely trips. There are no atheists in fox-holes, they say, and there are also very few among those who travel in hazardous conditions.

Tomorrow, I'll post about the picture a few posts back which my grandfather drew illustrating the expulsion of the ethnic Germans from Silesia in 1946. I asked around if the building in the background was a church, since the top of the picture is missing. Yes, indeed it is a church and a very large one in Wuestegiersdorf. The story also relates to the 30-years-war, and travel by horse and buggy. Yes, in 1894, when Pfotenhauer made his address to convention, my greatgrandfather Julius went to church there in Silesia. My uncle Herbert, who told me the story a week ago, was baptized and confirmed in this building. This church would have been the opposite of a lonely outpost.

New book: "At Home in the House of My Fathers" by Matthew Harrison

You can listen to a great interview with the author on Issues, etc.
Wednesday, November 18, 2009

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Read more and order here.


It arrived yesterday. Is is a huge book with a phenomenal amout of material in it never published in English before--800 large pages of documents. Oi! However, it is far from dry. I took it with me while waiting at the doctor's office with someone to check it out, and was determined not to deface it by highlighting and underlining. But: by the time I got to Francis Pieper's "The Fruitful Reading of the Writings of Luther", all my resolve crumbled. I will keep the book for myself and I will underline in it. I even read the whole document to Martin at night and enjoyed it together. Here are little quotes from the above mentioned Pieper talk based on Walther's theses (p.686,ff):

Bugenhagen saw Revelation 14:6-7 explicitly fulfilled in Luther. Therefore, this first thesis is of great importance. God holds Christianity accountable when it fails to recognize this man as the Reformer of the Church. We dare not think in regard to Luther: 'We could do the same. We could find the truth through diligent study just as well as Luther did.' No. When God fills His prophets with the Spirit and light, He does so for the common benefit of the Church. And woe to the Church if it does not make use of God's tool, but would rather pass over it. A church in which Luther's writings are not first of all studied by the pastors and then also, at their encouragement, by the common Christian certainly does not have Luther's spirit. And Luther's spirit is the pure evangelical spirit of the faith, of humility, of simplicity.

He is quoting Walther. I sympathize with Walther. Better, I should say "agree". Any of us who have come from Germany and heard the little bit of lip service to Luther by quoting just wee little sentence quotes, but never actually getting acquainted with him, and then found him after wandering lost in Pietism, will find him ever so much more the font of Gospel truth.

The polemic writings of Luther are now very much despised, but they are the greatest documents that have ever come from the hand of a man. They prove the truths of Scripture. They demonstrate Luther's great faith and his spiritual cheerfulness. Everything is well grounded. Luther speaks so robustly because he is fighting either the Antichrist or the miserable Schwarmgeister. Buttermilk and honey cannot heal all illnesses. There must also be bitter medicine. Luther raced a thousand-year-old oak tree of enormous girth. He could not cut it down with a penknife. He had to apply a powerful ax and sharp saw. Thereby Luther's heart would melt with grief for the poor souls that sat in darkness. Whoever is offended by this fiery zeal is offended at God, who chose such an instrument.

And a warning of misuse:

Merely invoking Luther's opinion is dangerous, when one thereby gives the appearance that faith is somehow dependent upon Luther's authority. The preacher must have already demonstrated the matter from God's Word, and then Luther can be brought to bear as witness...