Full Text for CTM Traurede 5-5 (Text)

Q!nutnr~ttt ml1tnlngttttl .nut~ly Coutiuuiug LEHRE UND WEHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERLY. THEOLOGICAL MONTHLY Vol. V May, 1934 No.5 CONTENTS Page Die rechte Mitte in del' Liturgie und Ordnung des Gottes- dienstes. L. Fuerbringer . . . • . . . . . . • • . • . • • . • • • • • • • . • .• 337 The Story of the German Bible. P. E. Kretzmann. • • • • . . • • •• 344 ZUl' Lehre von del' Reue. Th. E n(elder • • . • • • • . . . . • . • • • . .. 369 Sermons and Outlines. .. . . .. .. .. .. . . . . .. . . .. .. .. . .... 382 Miscellanea. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 388 Theological Observer. - Kirchlich-Zeitgeschichtliches .... 394 Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . .. 409 Ein P rtdfgel' musa nicht alleln w..wu.., al80 W3 er die Schafe untenreise, wie sie rechte Christen aollen &ein, aondem auch daneben den Woelfen weAren, dass 'rie die Bchaf n1cht angreifen und mit fa1t,cber Lebre yerluebren nnd Irrtum eln· fuebren. - L ulhe·. Es at keln Ding, das die Leute mehr bei der Kirche bebaelt denn die gute Predigt. - Apologia, ..trl. ~ If the trumpet give an uncertain Bound, who sba U prepare himself to the battle f J Cor. If, 8. Published for the Ev. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PUBLISHING HOUSE, St. Louis, Ko. ARCHIV 382 gana uttb gat an fieg betattleifert, unb in entfpteegenbem IDlaf3e ift bem @:bangeHum bet @:ingang betfperrt. ~ein, e~ "mut bet IDlenfeg ljiet ljiiten foTeg Ut±eH: @:~ ift niegt§ mit eueg allen; iljr feib iiffentriege @Sunber ober ~emge, iljr mUBt aIle anber~ roerben unb anber~ tun, roeber [ar~] iljr je~t feib unb iut, roet uttb roie groB, roeife, maegtig unb ljeiHg, aI§ iljr roolIt; ljier ift niemanb fromm". (@Segman. Wt±. Trigl., @S. 480, § 3.) @Sofange ber @Sunber uniet bem ®efe~ i±elj±, barf bie mebe bon einer eingetretenen meffetung niegi erUingen. ~ier iit niemanb fromm, in feiner QJeaieljung. )lliirb anber~ gerebet, fo tann ba~ ®efe~ nidjt fein gan3e~ Wmi au~tidjten - uttb audj nidj± ba~ @:bcmgeHum. meuen follft bu, ba~ ift roaljr. ::Ba~ iit unbebingi niitig. Wbet bie ffi;ebe, baf3 bet IDlenfeg bureg bie meue, alfo aUf bem )lliege be~ ®efe~e~, in einen beffeten BUftattb lommt, geljiirt nidjt in bie djrifHiege ::tljeologie . . @Sie ift petagianifdjet ~etfunfi. :il:: lj. @: n gel bet. (ii'ottfetuug fo!gt.) ~rllurebe. I.JSf. 67, 2. ::Ber ljeutige :il::ag ift fur eudj ein roidjtiget :il::ag, einet bet roidjtigften :il::age eure~ ganaen Eebens, ein :il::ag bon unabfeljbaten iYo[gen fut Beit unb @:ttJigreit. ::Ber @:ljef±anb, bon ®ott geitifiet, 1 IDlof. 1, 27; IDlatilj. 19,4 ft., obrooljT burdj bie @Siinbe audj aum )llieljeftcmb geroorben, ift bie reegtmaBige, unauffii~Hdje ~erbinbung bon IDlcmn unb )llieib aum )llioljI unb aUt iYreube be~ menfdjHegen ®efdjledjiS, 1 IDlof. 2, 18, eine @Segule ljeiIiget unb gegenfeitig fjeiHgenber Eiebe, @:plj. 5, 22-25, ein }Sot" bereitung~ftanb fut ben ~immer, 1 ~or. 7, 16. ::Burdj bie @:lje enifteljen bie iYamiHen, bie @tunbfteine, aUf unb au~ roeldjen naeg bem )lliilIen @otte~ niegt nut ba~ gefellfegaftHdje BUfammenleben ber IDlenfegen liber" ljaupt, fonbern audj bie ~rege, ba~ meidj ®otte~ aUf @:rben fieg et" bauen foIl. )llieleg ein ljeiHger, betantttJortung~bOllet @Stanb! ~ljr, geHebte ~edobte, fuljH ferbft unter un~ am Iebenbigften, roie roiegtig biefe @S±ullbe fur cudj ift. ~ljt cdennt, roie au einer gmcHiegen unb fegen~reidjen iYuljrung eurer @:lje bet @Segen eure~ ®otte~ eudj unent~ beljdidj if±, I.JSf. 127, 1. 2. Eieb 323. ~ljt ljebt eure Wugen aUf au ben mergen, bon ttJefdjen aUein eudj ~Hfe lommt, I.JSf.121. ~Il~ liriiltftige @ebet djriftndjer $rllutreute 11m :tllge iijrer ~ermiifjfultg. @:§ ift ein breifadje§: 1. ein ® eb e t um ®otte~ @nabe; 2. ein ®ebd um ®otte§ @Segen; 3. rin ® ebet um @otte~ Eeitungj l:raurebe. 383 1. ,,®ott, f ei un~ gnobig"; ba~ f ei eUer erf±e~ unb §jauptgeoe±. Dfjne ®otte~ ®nabe finb ruir bie aUereIenbeften menfdjen. Sfeine @ifje tft gIiicUidj ofjne ®otte~ ®nabe. @i~ ift ein eWer jffiafjn, 3U meinen, ba~ ®mcf oeftefje in irbifdjen ®mcf~gutern. jffio· ®otte~ ®nabe nidjt ift, ift feine }Eergeoung ber @Sunben, rein berfofjn±e~ ®eruiiien, feine }Eer", fidjerung ber go±tIidjen §julb. jffiir menf djen finb bon ~atur arme, bedorene, berbammung~ruurbige @Sunber. jffiir funbigen togIidj bieI unb berbienen eitel @Strafe. jffiie arm, ruie eIenb ber menfdj, ber oei aUem oU13erIidjen ®IM feinen iYrieben in f einer @Seele fjat, ber nidjt ruei13 , ba13 er burdj (£fjrifti mIut unb ~ob oei ®ott in ®naben ftefjtl @ir fann nur bOU @Sorge unb ltnrufje fein, benn er mU13 fidj furdj±en bor ®otte5 20rn. ~arum ruoUen djriftIidje mrautIeu±e nidjt ofjne bie ®nabe ®otte~ fein. @Sie ruiifen, ruie notig fie biefeThe fjaoen fur ifjre unfteroIidjen @SeeIen. @Sie berfjefjlen e~ fidj nidj±, ba13 e~ audj oei ifjnen im efjeIidjen 2eoen nidj± ofjne bieIe @Sunben aogefjen ruirb. @Sie oeburfen ±ogIidj ber ®nabe ifjre~ ®otte£l. ~arum ifjr erfte£l unb §jauptgeoet: ,,®ott, fei un~ gnobig." 2. ,,®ott, fegne un£l", oitten djriftIidje mrautIeute rueiter. @Sie ruiHen, ba13 an ®otte£l @Segen aUe£l geIegen ift. ~ie QueUe aUe£l gottIidjen @Segen£l ift bie ®nabe unb 2ieoe ®otte£l, 5 mof. 7, 13. jffier oei ®ott in ®naben ftefjt, ruer feiner 2ieoe fidj erfreu±, oei bern ofeiDt ber @Segen nidjt au£l. @irftIidj ruitb ein foldjer be5 geiftIidjen @Segen£l teilfjaftig, ber ®nabenguter, bie unfere @SeIigfeit oetreffen, ber ®nabe ber mU13e, ufru. mpof±' 3, 26. @ir fann mit lISaulo rufjmen: @ipfj. 1, 3. ~iefen @Segen oegefjren djriftIidje mrautIeute 3uborberft unb bor aUen ~ingen. jffio eine foldje iYiiUe geiftIidjen @Segen5 oei @ifjeIeuten ift, oleiDt audj ber irbifdje @Segen nidjt aU5, !Rom. 8, 31. 32. @Sie ruerben ifjr togIidje5 mrot fjaoen. ®ott ruirb fie mit aUer ~lotburft unb ~afjrung beifl 2eioeifl unb 2eoenifl reidjIidj unb togIidj berf orgen, bie jffierfe ifjre5 merufe5, ifjrer §jonbe mroeit, ifjre5 §jauiflftanbe5, ifjrer Sfinbereraiefjung fegnen. ~ie }Eerfjei13ungen ber @Sdjrift erfiiUen fidj audj fjeute nodj an djriftIidjen mrautIeuten, rute lISf. 128; 81, 17; 132, 15; mal. 3, 10. @i5 ift druaifl §jerrIidje5, mitteiIenbeifl, }Eermefjrenbeifl unb mleioenbeifl urn ben @Segen ®otte5. ®otteifl @Segen oebeutet lauter jffiofjl", unb ®ute5tun, lauter !Retten, §jelfen, ®eoen, @Sdjenfen; unb ruenn er uoer djriftIidje @ifjeIeute aurueiIen au ifjrer lISriifung mangel unb ~ot unb' ~ruofal fdjidt, fo ift baifl fur fie audj ein @Segen, !Rom. 8, 28. mUe~· beiien eingebenf. fIefjen fie inoriinftigIidj: @oti, fegne unifl. 1 mof. 32, 26. 3. ,,®ott, la13 unifl bein mntIi:!? Ieudjten." @So oden djriftIidje )3raut", leu±e enbIidj urn ®otteifl 2ei±ung. ~aifl 2eudj±en beifl mntIi~e5 ®otte;:':' oeaeidjnei baifl gnobige 2fnoIiden ®otteifl, ~f. 32, 10. ®oti foU un~ 384 ffiebe aUt fHbemen &od)3eit. gniibig anoliden aUm @dennen feine£; lffiege£;, ~. 3 (np1~' ~nf. bon ni' mit' praefixum). ®oti foll in unfet butclj bie ®ilnbe betfinfterte£; SjTeTra unb ®emiit fein fjimmIifclje£; mcljt qineinfiraqren raffen. (.~ioo 29, 3: 2eucljie be£; Sj@ttn=feine gnab'enbolle &ufficljt unb 2eHung. lffio biefe 2eucljie bedifcf)t, fjott alIe£; ®md filt ben menfcljen aUf· Cf. ®pt. 2 L 4: 2eucljte bet ®ottIof en, ifjt ftorae£; ®eThf±gefiifjI, iqte ffeifcljHclje ®icljerqeit, iqte fjocljmiiHge @inoifbung aUf iqt ®mcf ifi ®iinbe unb f±iitat fie.) )lBie unoebingi no±ig fjaoen cljtiftIiclje l8tautIeute e£;, baB ®oit fie gniibig anoIicf±, bamit fie feine lffiege erfennen. @£; oeginnt filt fie dn neuet 2eben£;pfab. ~eue ~etqiiHniffe, neue ~fficljten, neue &roeiten. lffienn fie ba niclji 11Jiifen, l1Jie fie in iqrem neuen ®ianb [eoen unb 11Janbefn folIen, l1Jerben fie ba£; l1Jafjre ®mcf nicljt finben. lffiie feqr bebilrfen fie einer 2eucljie, eine£; mclj±e£; auf ifjrem lffiege I Sl)ie£; mclji, ba£; in iqre Sjeraen qineinleucljiet, ift ba£; &ntrit ifjre£; freunbIicljen, gniibigen ®otte{l. lffiir fefjen ®ott in feinem lffiori. Sl)arin offenbart et un£; f eine meoe unb lffiaqrqeit. Sl)a£; go±±ricfJe lffiort ifi ba£; l1Jafjre 2icljt, l1Jorin ®oft fid) od, ®o±t nimmt euCfj enbIiCfj mit ®l}ten an. ®t ro-itb feinen ®nabenta± au einem fjetdiCfjen ®nbe fiifjren. Um ben ~llienb foU e~ .2idjt fein. \!rufetf±efjung. ®luige~ 2elien. SDatUm ftofjHCfj, feietn. • • I &;>·zs·m . Wedding Address. ROM. 12, 12. You have asked me to speak to you on this text and to apply the great truths contained therein to you. You have made a fine selection. Your happiness is assured if you follow the instruction of this text. Hear, then, what your heavenly Father, who has instituted the holy estate of matrimony, wishes to tell you. 1. "Rejoicing in hope." Remember what tbis hope is. Not a hope which looks for the fulfilment of earthly wishes. It is the hope we have since Jesus has saved us, purchased and won us, etc., and since the Holy Spirit has called us by the Gospel, enlightened us with His gifts, etc. Since then we have this glorious hope. When St. Peter thinks of this hope, he sings: 1 Pet. 1, 3. 4. In this hope rejoice. You may enjoy each other, your youth, your health, your strength, your earthly possessions, nature. But do not forget that they are corruptible, that they do not last. And you can enjoy, really enjoy, them only when you have the hope of eternal life. Have this song in your heart always: Thank God, I have eternal life through my Savior Jesus Ohrist! You will need it. 2. "Patient in tribulation." Why speak of that? Simply because we are living in the vale of tears. Nobody is exempt. Especially the Christian's life is filled with it. "Through much tribulation." You will have your measure of it. When it comes, be patient. Do not rebel against God. Remember your sinfulness. You have deserved it and more. But do not look 388 Miscellanea. upon it as punishment. It is the correction which a loving Father applies. It is His way of keeping you on the road to your heavenly home. Think of your glorious hope. That will enable you to be patient. 3. "Continuing instant in prayer." As Christians you have prayed before. A Christian must pray. A child has much to say to his father. But continue in such prayer. Through prayer you lay your head on the Father's heart. Tell Him everything. If He has given you joy, thank Him. Does He send tribulation, ask Him for comfort and strength to bear it. Submit all your plans to Him. Do nothing without asking His blessing. In order to lead such a prayer-life, you must erect the family altar. Begin at once, the very first day of your married life, with having your daily prayer service at your home. Surely God wants you to be happy. Therefore his kind admonition: Rejoice in hope; be patient in tribulation; continue in prayer. H.J.B. Miscellanea. The Communicatio Idiomatum in Dogmatics. Occasionally a young seminary graduate will state that, though he was constrained to study the communicatio idiomatum and related subjects in the natural course of dogmatics, he has, after fully pondering the matter, concluded that it is best not to bother his people with these con- cepts. Now, of course, nobody ever asked him to make use of the term genus maiestaticum in the pulpit. But he was told that he must fully instruct his people, old and young, on the matter underlying these terms. This young graduate will be strengthened in his refusal to go deeply into the weighty matter of the unio personalis by what the Luthemn Church Qua1·terly of October, 1933, published: "In the dogmaticians there is much medieval philosophy. In order really to understand Schmid, one must gain a knowledge of the meaning and value of philosophic terms long outmoded. Some of the terminology, especially in the communicatio idiomatum, is Greek and harks back to John Damascenus and beyond him. . .. Our Lutheran theological students were not given a dogmatic stated in the language of modern thought, and many of them had no sufficient training in the old philosophies actually to value the thought-forms in which they were taught their dogmatic. When they adhered to dogmatic forms and did not free themselves from it in the pulpit, they spoke in an unintelligible tongue to their people." So, concludes our young seminary graduate, it was a waste of time when I had to study the article which states that personal union means, among other things, that all divine attributes, all power, all majesty, was communicated to the human nature of Christ (genus maiestaticum) . Perhaps our young friend lately uttered his grievances to Dr. Leander S. Keyser. At any rate, Dr. Keyser concludes an article en- titled "Revealed, Confessed, Declared - the Doctrine of Atonement as It