i ESA Sitiore j yy AR) _ J FX = at BAC THE LUTHERAN WORLD CONVENTION THE MINUTES, ADDRESSES AND DISCUS- SIONS OF THE CONFERENCE AT EISENACH, GERMANY, AUGUST 19TH To 26TH, 1923 Gant OF PRIKCERD Issued by the American Committee on Arrangements PHILADELPHIA, PA. THE UNITED LUTHERAN PUBLICATION HOUSE 1925 DEVOTIONAL SERVICES HELD DURING THE LUTHERAN WORLD CONVENTION SUNDAY, AUGUST 19, 6 P. M. Opening Service in St. George’s Church. Sermon by Dr. H. G. Stub—St. Paul, President of the Norwegian Lutheran Church in America. Text: I Kings 21: 1-3. MONDAY, AUGUST 20, 8 A. M. Morning Worship in the Chapel of the Deaconess House. Address by Pastor Otto, of Eisenach. Text: John 17:17. TUESDAY, AUGUST 21, 8 A. M. Service in St. George’s Church. Sermon by Bishop Dr. v. Rafiay, Budapest. Text: Romans 8: 18-22, WEDNESDAY, AUGUST 22, 8 A. M. Morning Worship in the Chapel of the Deaconess House. Address by Pastor Stricker, of Strassburg. Text: Acts 16: 31. THURSDAY, AUGUST 23, 8 A. M. Service in St. George’s Church. Sermon by Bishop Irbe, of Riga. Text: Revelations 3:11. FRIDAY, AUGUST 24, 6 P. M. Closing Service in St. George’s Church. Sermon by Dr. Traub, of Stuttgart. Text: Matthew 28: 20. Public Farewell Gathering at 8 P. M., in St. George’s Church. Address by Prof. Dr. A. R. Wentz, of Gettysburg. Bishop Dr. Danell, of Skara. Mr. J. D. Asirvadam, of Madras. Closing Address by Bishop Dr. Ihmels, of Dresden. Text: Acts 20: 32. ate ~ e : oS ee ena ae y OV We POS ee TATE: ¥ : ap ‘ wie as ?. 4 ; ij i ws 7 ‘Pet, : ? tor! Ale hy APO iets ESE ‘ bees gh LE MEO Aen 4 st PT Y vee ¢ ee v Tite oh let ete tr Ha) ete hs S JN RECREATE Way MIRAE TES Dara Ny eae FeR Pe GE ee his yt y ts i CONTENTS PAGE DEVOTIONAL SERVICES OF WORLD CONVENTION....ssscscccsssssssrseesscsessceessercsencaes 3 Tue MINUTES OF THE CONFERENCE: Pie Deno OEM thie Ate Stile LORI tscssetccctcsnccescanesptacrtecrrteeteeertaee vate Y PE iain CH DCIT PES SIOT Ral occc Hsctaea Cian dees Saks vad choo ces peace cobante dabaaec evened ausitendand 8 DL Toe Wid AP ETViS te (CCLODEARIOLL ferenedecns crass ccncch cet reg ienss eoetaedoa fatngioancavinonse? cated 8 ST MISC ERA OCSSUINS: LEIESE COG eT ULL boss Dr. Bachmann, of Hulangen: Baron von Pechmann, of Munich; Prof. Dr. Amelung, Superintendent Anthes, of Reichelsheim, i.-O. In closing the debate Dr. Jorgensen noted with joy the fact that despite all the differences of opinion among the debaters, the will to hold fast to the Confessions had been expressed by all, and Paine 12 THE LUTHERAN WORLD CONVENTION this is the basis for all our attempts at umon. He added 2 per sonal word of fnendship for Baron von Pechmann. Dr. Ihmels, in thanking all the speakers, and especially the principal speaker and the opener of the debate, emphasized azem the pomt which the principal speaker had already made, that m the subject under discussion the need of the Church wes ip be given especial consideration. The Scripteres are morma morons and their heart and center (Kern und Stern) ss Jesus Choos May it remain our task to hold fast to the Word and, wah Sc ture and Confession, to the Lord?” The session was closed with prayer and wah the hymn, Dom W ort ist umseres Hersens Trost. VL THIRD CLOSED SESSION Thursday, August 23d, at 10 A. M. The session was opened with the bymn, Herz und Herz vereint zusammen, the reading of I Cor. xu, 12%, and prayer. After announcement of greetings recetved from Amencen students, President Knubel was given the floor for igs address on the subject, “That they all may be ome! Whet Con the to This End?” The address was delivered m the Engish language, bat all present had already been furnished with copies m either Engitsh or German. The discussion was opened by President Dr. Vet, of Munich The followmg particpated m the debate: Semor Dr. Schosdt of Pressburg; Pastor Otto, of Essenach: Prof. Dr. Stenzve. of Goettingen: Prof. Dr. Kunze, of Greifsweld- Bishop Ladeizs, of Aalborg; Archbishop Dr. Soederbiom, of Upsala; Pastor Hook. of Copenhagen; President Dr. Stub, of St. Paul; Bishop Dr Poelchan, of Riga; Excellency von Sieghtz, of Dresden; Pastor Dr. Saul, of Galinenarchen. In summing up, Dr. Thmels found that there had been fonke- mental agreement. Little progress has been made toward a= swering the question, “What can we do™” The best thet we con do is so to shape our own church that @ corresponds omtwardiy to its own innermost essence and becomes more and more what it ought to be. It is well that the note of repentance hes not been missing today. That we become ceriam of or s2ivation br means of repentance and faith m Christ—this must remam the center of our Christianity. We thank God that we heve 2 heritage from our fathers, but we recognize, at the same time, THE LUTHERAN WORLD CONVENTION 13 that a spiritual possession can only be kept by rewinning it ever and again. With the statements of Dr. Stub we are all in agree- ment. We thank him, too, for his optimism in believing that we can make progress through discussion with those who differ from us. We recognize our ecumenical calling to- emphasize Christ. Let us pledge ourselves to acknowledge the talent that has been given us and to trade with it; to bear witness every- where to Christ. Prof. Dr. Neve called attention to a statement of which Pres- ident Dr. Knubel and Prof. Dr. Jacobs are the authors, and recommended its study. President Dr. Stub made a statement regarding the collection by Pastor Doeving of translations of Ein feste Burg. He has succeeded in gathering 129 translations, and there are probably more. The session was closed with the hymn, Lass uns so vereinigt werden and prayer. Vil. FOURTH CLOSED SESSION Thursday, August 23d, at 6 P. M. The session was opened with the singing of the hymn, Liebe hast du uns geboten, and prayer by the chairman. Dr. Paul took the floor at once for his paper on “The Develop- appended to it the reading of an address by Prof. Dr. Benze, who is ill, on the subject, “How Lutheran Missions Survived the War.” The extension of Lutheran missions over the world was given ocular demonstration by means of a map on which the Lutheran missions were indicated by markers. The following speakers were heard: Bishop Dr. Danell, of Skara, who read remarks prepared by Missions-director Brundie, of Upsala, who was ill, and added some personal words of his own; Pastor Stange, of Leipsic; Missions-director Kausch, of Berlin; Missions-director Knak, of Berlin; Prof. Dr. Wentz, of Gettysburg, and J. D. Asirvadam, of Madras, whose English remarks were interpreted by Dr. Zehme. The session was closed with prayer by the chairman. Vill. FIFTH CLOSED SESSION Friday, August 24th, at 10 A. M. The session was opened with the hymn, Der du bist drei in Einigkeit, the reading of Gal. vi, 16ff, and prayer. 14 THE LUTHERAN WORLD CONVENTION There followed three_papers on “The Lutheran Dispersion” (Weltdiaspora), by Dr. M. Ahner, of Leipsic, Vice-President Dr. Hein, of Columbus, Ohio, and Pastor Dr. Pehrsson, of Gothenburg. Following these papers Prof. Dr. Neve, of Spring- field, Ohio, read a declaration adopted by the Augustana Synod at its latest convention, for which Dr. Ihmels expressed thanks. Greetings and good wishes were announced from Pastor Gutekunst, who was to have represented the Lutheran Church of Australia, but had been prevented from coming. The minutes of the Women’s meeting were also presented. In the discussion of the Lutheran Dispersion, the following speakers were heard: General Superintendent Dr. Zollner, of Munster; Pastor Hubener, of Muiltitz; Pastor Dr. Zoeckler, of Stanislau; Missions-director Dr. Haccius, of Hermannsburg; Dr. Kropatschek, of Klotzsche; Seamen’s-pastor Thun, of Altona; Prof. Dr. Prohle, of Oedenburg; Kirchenrat Dr. Nagel, of Bres- lau; President Dr. Zoller, of Stuttgart; Muissions-director Knak, of Berlin. Since a number of the members were anxious to leave for their homes, the discussion was interrupted to permit the committees on Resolutions and on Organization to report. The report of the Committee on Organization was presented by Dr. Baron von Pechmann. It was discussed by President Stub, Bishop Kukk, Bishop Irbe, Dr. Hein, Dr. Reu, Dr. Walther, Pastor Ruppeldt, Dr. Kaftan, Bishop Poelchau, General Superintendent Meyer, Dr. Zeller, President Knubel, and Dr. Jorgensen. It was resolved to establish an Executive Committee (engerer Ausschuss), consisting of two Germans (Dr. Ihmels and Baron von Pechmann), two Americans (Dr. Morehead and President Lars Boe, provided the approval of the American church-bodies participating shall be se- cured), and two Scandinavians (Dr. Jorgensen and Bishop Rundgren). The commitee shall give its first attention to three tasks, viz., 1. Works of mercy; 2. Foreign Missions; and 3. The care of migrating Lutherans (Diasporapflege). In cases of emergency, it shall represent the interests of the whole Lutheran Church, and shall make arrangements for the next meeting of this Convention. To the same committee was entrusted the task of forming a THE LUTHERAN WORLD CONVENTION 15 larger Continuation Committee (eimen staendigen Ausschuss), for which Germany and America shall each appoint from seven to ten representatives, Sweden three, Denmark and Norway each two, and the other churches one, except that the smaller churches in which different nationalities are represented can appoint one representative for each nationality. | Both committees shall co-opt members to fill vacancies. The Committee on Resolutions proposed three ‘resolutions, which were unanimously adopted: erent wa I. The Lutheran World Convention acknowledges the Holy Scriptures of the Old and New Testaments as the only source and the infallible norm of all church doctrine and practice, and sees in the Confessions ef the Lutheran Church, especially in the Unaliered Augsburg Confession and Luther’s Small Catechism, a pure exposition of the Word of God. II. In view of present movements against the Christian education and confessional instruction of our baptized young people, the Lutheran World Convention calls upon all Lutheran Christians to strive with all earnestness in behalf of the Christian instruciion and educaticn of our young people, and especially io labor that Luther’s Small Catechism may be preserved to them. Lee Iii. Thankfully acknowledging the rich evidences of brotherly love which the, Lutheran churches that are in need have received from their brethren in the faith, the Lutheran World Convention calls upon Lutheran Christians not to grow weary in brotherly love until ihe Lord shali put an end to distress. After the conclusion of the discussion, the chairman spoke the closing word. He thanked God for that which had been ac- complished, and thanked all those who had co-operated for their work, especially Dr. Paul, without whose energy the Convention would probably not have come to pass. Opinions about what has been accomplished may differ. We shall strive to make it certain that abiding fruit may come of our presence here together. The meeting concluded with the hymn, Christi Blut und Gerech- tigkeit, prayer by the chairman, the repetition of the Lord’s Prayer, and the benediction. ROLL OF THE LUTHERAN WORLD CONVENTION Provost O. Aarnisalo, Director of Missions, Sortavala, Finland. Dr. M. Ahner, Pastor emeritus, Leipsic, Germany. Prof. Amelung, Ph.D., President of the Lutherischer Bund, Dresden, Germany. Supt. Angerstein, Lodz, Poland. J. D. Asirvadam, M.A., Secy. of the Tamil Church, Madras, India. Dr. Auerbach, Landesoberpfarrer, Gera-Reuss, Germany. Inspector Eccles. H. Bach, Paris, France. Prof. Dr. Bachmann, Erlangen, Germany. Bishop Dr. Behm, Schwerin, Germany. # Prof. Dr. C. T. Benze, Mount Airy, Philadelphia, U. S. A. Dr. D. Boehme, President of the Consistory, Dresden, Germany. Missions Inspector Bracker, Breklum, Germany. «+ G. A. Brandelle, D.D., President of the Augustana Synod, Rock Island, Te Ge oS AL General Supt. Dr. Braune, Rudolstadt, Germany. Missions Director Gunnar Brundin, Upsala, Sweden. General Supt. Bursche, Warsaw, Poland. Pastor F. L. Coleman, Rajahmundry, India. Supt. Dr. Cordes, Leipsic, Germany. Bishop Dr. Danell, Skara, Sweden. General Supt. Dr. Dettmering, Cassel, Germany. Pastor Dietrich, Lodz, Poland. Pastor J. Eissfeldt, Stadtoldendorf, Kreis Holzminden, Germany. n. Aie'4e - Pastor Wilhelm von Fischer, D.D., Springfield, ipa ieee + Pastor F. F. Fry, D.D., Rochester, NV CU. or Dean Gauger, Ludwigsburg, Wuerttemberg, Germany. Pastor Gerber, Zoeblitz, Germany. Prof. Dr. Girgensohn, Leipsic, Germany. Prof. Dr. Gruetzmacher, Erlangen, Germany. Bishop Dr. Jaako Gummerus, Borga, Finland. Pastor Gussmann, Romelshausen bei Fellbach, Germany. Dr. Haack, Schwerin, Germany. Dr. Wa Hasse, Vienna, Austria. Gen. Justizienrat Haccius, Hanover, Germany. 16 THE LUTHERAN WORLD CONVENTION 17 Dr. Haccius, Director of Missions, Hermannsburg, Germany. Pastor Hardeland, Director of Missions, Hamburg, Germany. Pastor O. von Harling, Director of Missions, Leipsic, Germany. Prof. Dr. Hausleiter, Greifswald, Germany. + Pastor C. C. Hein, D.D., Vice-pres. of Joint Synod of Ohio, Columbus, Ohio, U. S. A. Pastor Hickel, Director of Deaconess House, Darmstadt, Germany. Prof. Dr. E. Hoffmann, Waterloo, Canada. Pastor Holt, Copenhagen, Denmark. General Supt. Dr. Hoppe, Hildesheim, Germany. Pastor Hubener, Miltitz bei Meissen, Germany. P. Hurad, Secy. of the Kols Church, Govindpur, India. ~Bishop Dr. Ihmels, Dresden, Germany. Bishop Irbe, Riga, Latvia. + Prof. C. M. Jacobs, Philadelphia, U. S. A. Dr. Jahn, Greiz, Germany. Bishop Janoska, Liptovsky Sv. Mikulas, Czecho-Slovakia. Supt. Jentsch, Chemnitz, Germany. Prof. Dr. A. Jorgensen, Copenhagen, Denmark. Baron Albert Kaas, Buda-Pesth, Hungary. General Supt. Dr. Kaftan, Baden-Baden, Germany. Pastor Dr. Erbbi Kaila, Helsingfors, Finland. Dr. Kaiser, Dresden, Germany. Dr. Kausch, Director of Missions, Berlin, Germany. Supt. Klingneder, Paderborn, Germany. # Dr. F. H. Knubel, President of the United Lutheran Church, New York, | Cee S. Knak, Director of Missions, Berlin, Germany. Supt. Koegel, Beetzendorf, Germany. Dr. Kropatschek, Klotsche bei Dresden, Germany. Bishop Jakob Kukk, Tallin, Esthonia. Prof. Dr. Kunze, Greifswald. ) Dr. W. Laible, Editor of the Allegemeine ev. luth. Kirchenzeitung, Leipsic, Germany. Supt. Landau, Marburg, Germany. Prof. Dr. K. von Lanyi, Pressburg, Czecho-Slovakia. Pastor Jaan Lattik, Fellin, Esthonia. Rector Lauerer, Deaconess House, Neuendettelsau, Germany. Pastor Lehfeldt, Hamburg, Germany. Bishop Dr. L. Lindberg, Vaxjo, Sweden. Pastor Lohmann, Rector of Deaconess House, Hanover, Germany. Pastor Lohoff, Leipsic, Germany. Y. Loimaranta, Helsinki, Finland. Bishop Chr. Ludwigs, Aalborg, Denmark. 18 THE LUTHERAN WORLD CONVENTION Supt. Dr. Matthes, Kolberg, Germany. Pastor Meiser, Director of Theo. Seminary, Nuremberg, Germany. General Supt. Meyer, Moscow, Russia. ~ « Dr. E. Clarence Miller, Philadelphia, U. S. A. Abe. “49 — Pastor E. Moehl, Thomasboro, Ill., U. S. A. (ase General Supt. Dr. Mordhorst, Kiel, Germany. ? Dr. J. A. Morehead, Exec. Director National Lutheran Council, New Work,- Ul S00. Provost K. von zur Muehlen, Reval, Esthonia. Dr. Nagel, Breslau, Germany. * Prof. Dr. J. L. Neve, Springfield, Ohio, U. S. A. Pastor S. Normann, Christiania, Norway. Kreishauptmann von Nostitz-Wallwitz, Bautzen, Germany. Prebendary Otto, Eisenach, Germany. Dr. Paul, Director of Missions, Leipsic, Germany. Baron W. von Pechmann, Munich, Germany. Pastor Dr. Per Pehrsson, Gotenburg, Sweden. Pastor G. Petrenz, Rector of Deaconess House, Frankfurt a-M., Germany. Supt. Pfannschmidt, Treptow a-T., Germany. Bishop Dr. Poelchau, Riga, Latvia. Prof. Dr. Proehle, Oedenburg-Sopron, Hungary. Bishop Dr. A. von Raffay, Buda-Pesth, Hungary. Pastor Reimers, Hamburg, Germany. Pastor A. Reme, Hamburg, Germany. - Prof. Dr. M. Reu, Dubuque, Ia., U. S, A. Director Rohnert, Theol. Seminary, Kropp, Germany. Provost Roos, Helsingfors, Finland. Baron von Rotenhan, Eisenach, Germany. Pastor Ruf, Director of Missions, Neuendettelsau, Germany. Pastor Dr. Saul, Gallneukirchen, Austria. Supt. Schaaf, Potshausen, Germany. Dr. Max von Schinckel, Hamburg, Germany. Senior Dr. Schmidt, Pressburg, Czecho-Slovakia. Prof. Dr. Schramm, Leipsic, Germany. Prof. V. Schultze, Greifswald, Germany. #~ Prof. Dr. S. J. Sebelius, Rock Island, Ill, U. S. A. Count Seidlitz-Sandreczki, Olbersdorf Silesia, Germany. Pastor E. Sihvonen, Jousta, Finland, representing the Ev. Luth. Church of China. Archbishop Dr. N. Soederblom, Upsala, Sweden. Pastor Stalmann, Altona, Germany. Prof. Dr. K. Stange, Goettingen, Germany. Pastor E. Stange, Leipsic, Germany. W. Steinbach, Leipsic, Germany. Excellency von Stieglitz, Dresden, Germany. THE LUTHERAN WORLD CONVENTION 19 Supt. Dr. Stisser, Goettingen, Germany. « Pastor Dr. M. Stolpe, New York, U.S. A. Pastor E. Stricker, Strassburg, France. e@ Dr. H. G. Stub, President of the Norwegian Lutheran Church in America, St. Paul, Minn., U. S. A. Pastor Studemund, Schwerin, Germany. Provost M. Tarkkanen, Director of Missions, Helsingfors, Finland. Seamen’s Pastor Thun, Altona, Germany. Pastor N. B. Thvedt, Christiania, Norway. Dr. Tielemann, Oldenburg, Germany. Provost P. Titelbach, Kedainiai, Lithuania. Bishop Dr. Tolzien, Neustrelitz, Germany. Prelate Dr. Traub, Stuttgart, Germany. Consistorialrat Tuernau, Bueckeburg, Germany. President Dr. Veit, Munich, Germany. Count Vitzthum von Eckstaedt, Dresden, Germany. Prof. Dr. A. G. Voigt, Columbia, S. C., U.S. A. Consistorialrat Wagenmann, Hanover, Germany. Senior G. A. Wagner, Novi Vrbas, Jugoslavia. Dr. Fr. Walbaum, Hermannstadt, Rumania. Rector P. Walter, Deaconess House, Reval, Esthonia. Prof. Dr. W. Walther, Rostock, Germany. Count von Wedel, Loga bei Leer, Germany. Provost Wegener, Wiborg, Finland. Pres. Dr. Wehrenpfennig, Gablonz, Czecho-Slovakia. Prof. Dr. A. R. Wentz, Gettysburg, Pa., U. S. A. Pastor C F. Westermann, Amsterdam, Holland. Pres. Dr. Zeller, Stuttgart, Germany. Bishop S. Zoch, Modra, Czecho-Slovakia. Pastor Zoeckler, Stanislau, Poland. General Supt. Zoellner, Muenster i-W., Germany. 147 AL 7 7 00h, Dr Wea, ehh crethin (cn hoor 2)» MIF Mecrever S% THE PUBLIC SESSION AND GREETINGS The Convention began on Sunday, August 19th. The first feature was the opening of a Bible Exhibit in the Fuerstenhof. The Exhibit was a very fine one indeed. It consisted of two parts, first “The Illustrating of the Bible in Luther’s Day,” and second, “The Circulating of the Bible as the Book of Mankind.” At the opening of the Exhibit for public inspection, Dr. Ihmels, Bishop of Saxony, and Dr. Paul, professor at Leipsic, made brief addresses. They pointed out that the Lutheran World Convention would not be complete without such an Exhibit, be- cause Luther and the Church that bears his name have made the chief contribution to the religious and artistic appreciation of the Bible among the nations of the earth. “Luther and the Bible belong together, and for that very reason the Lutheran World Convention and the Bible belong together.”’ Special thanks were extended to Professor Schramm, of Leipsic, the Director of the Kultur Museum at that place. It was Professor Schramm who had prepared the Exhibit and he had done his work with the scientific accuracy of a specialist. Pastor Gerber from Zoblitz also received the thanks of the speakers for his help in presenting the Exhibit. The materials for the Exhibit had been gathered from the Kultur Museum in Leipsic, from the state libraries at Gotha, Stuttgart, and Wolfenbuettel, and from official libraries of the provincial church government of Thuringia. The Exhibit pre- sented many things of the highest value both to the history of literature and to the history of art. Such were, for example, the many illustrated Bibles, old and new, the scientific Bible trans- lations, and missionary Bibles in the many languages of the mission fields. Moreover, conspicuous among the treasures of the Exhibit was the valuable souvenir publication that had been prepared and issued especially for the Convention. This bears the title, “Luther and the Bible.” It is really a splendid piece of work and sumptuously illustrated. Monday was “public day.” The sessions of the day were open to everybody. The purpose of this was that those who were not 20 THE LUTHERAN WORLD CONVENTION 21 accredited delegates might have some taste of the Convention. The arrangement proved to be a wise one because a great many people had come to Eisenach without the credentials of delegates. The day began with a devotional service conducted by Pastor Otto in the Chapel of the Deaconess Motherhouse. Then came the great public gathering in the Fuerstenhof. The assembly sang, “Heart with heart is bound together.” Bishop Ihmels was chosen temporary chairman of the Convention and made the first ad- dress of welcome. ADDRESS OF WELCOME By Bishop Ihmels “In a deep spirit of prayer and in profound emotion I greet you. My thoughts go back now to the Lutheran Conference held in Upsala in 1911, and the many languages that were spoken by those who there brought their greetings. This is a greater occasion than that. Today we have gathered as representatives of nearly every Lutheran Church organization on earth. Our heart swells with emotion and it is filled with silent prayer. “And yet when we compare 1923 with 1911 a sharp sense of pain pierces our heart. Let no one fear that I shall make any reference to politics : we are concerned here with purely religious purposes. But what I say expresses the sentiments of all of you. In 1911 deep peace prevailed among the peoples of earth and my people still lived in that glory of which their fathers had dreamed. But today! From the bottom of my heart let me ask, where is today the glory of my people? Where is today the peace of thestiatiGnes aatenkia die eiccirest aire and hate. But for that very reason we should thank God the more reyerently | that He has permitted _us to gather here in a ‘common faith a and in the spirit of unity. “With my whole heart I greet you all, you who have come from East and from West. I rejoice that you have come in spite of external con- ditions. There are of course many other efforts at union these days, but our purpose is to build the Church, the Church of the Future. The ques- tion has been raised whether we will not perhaps hinder the work of the German League of Evangelical Churches. There is no ground for con- cern on that score. The purposes that we have in mind can never conflict with those of the League of Churches. “We have met here as disciples of Jesus, and we exclaim in the words of the psalmist as Luther translated them, Es ist mir ein rechter Ernst, “This is a profoundly serious thing with me.” Yes, we are profoundly in earnest with our hopes for this World Convention. God Himself has seen to it that we shall be seriously in earnest. For He has called away some of the very men who had labored earnestly to bring about this Con- vention, such as Doctor Larsen from America, that noble man of God, so firmly grounded in his faith. God has seen fit to take our cause and from its very beginning to place it in the light of eternity. He has wanted to teach us that we men are nothing and that He alone is the Eternal. Ce, 22 THE LUTHERAN WORLD CONVENTION Men come and go, but Jesus Christ is the same yesterday, today, and forever. Last evening we sang, ‘He’s by our side upon the plain, With His good gifts and Spirit.’ Is His Spirit with us? Let us try these days to feel something of the moving of the Spirit of God in our hearts. Let us be constantly in prayer for the gift of the divine Spirit.” Doctor Ihmels closed his address with a prayer and then de- clared the Convention opened. This was followed by the pre- sentation of greetings from various sources. The Convention Welcomed The first to bring greetings was Dr. Reichardt, General Sup- erintendent of the Church in Thuringia. He spoke as follows: “Why was Ejisenach chosen as the place of this Convention? Because of the Wartburg. What is the particular thing about Wartburg that at- tracts us? The Luther room. There the New Testament was translated and from there Luther restored the Bible to the people. The entire Reformation rests on this Luther room. ‘Search the Scriptures,’ that was Luther’s idea. Let Luther lead us today into the holy treasures of the Bible, and I am thinking particularly of the sacred treasures of the high- priestly prayer of John XVII with its heavenly sentiments that far trans- cend the world but at the same time warmly embrace the whole world. There Jesus shows what the foundation of his work is, who the members of His kingdom are, how the kingdom advances, and what its ultimate object is, namely, “That they may all be one.” This Lutheran World Convention is a part of that kingdom and my hope is that it may show to the whole world that we children of the Reformation belong together.” City Director Janson, of Eisenach, spoke as follows: Your Convention has been called to meet in Germany and for that we Germans are grateful to you. May we express the hope that you, ladies and gentlemen from abroad, you who perhaps have known Germany only from the press reports and from the accounts our opponents have given of us, that you may use your sojourn here as an opportunity to see with your own eyes just what the situation is among us. I am convinced that you will not be satisfied with a superficial view. It is your special calling in life to care for souls, to search the inmost recesses of the human heart. We hope therefore you will look deep into the very hearts of the Germans and see the inmost soul of our people. If you do that, you will certainly realize that Germany has nothing to do with barbarism and all those other qualities that the evil-minded ascribe to us. On the contrary, you will see that ours is a people that longs for peace and reconciliation, for steadiness and quiet, a people that for ages has been one of the leading peoples of culture and feels itself called by a higher power to continue this mission among men, but at the same time a people that stands as one man firmly united in its sense of duty and its will to live, and a people that will stoutly resist with all the tenacity of ancient German troth every effort to annihilate them. THE LUTHERAN WORLD CONVENTION 23 We of Ejisenach are thankful to you that you have chosen our city as the place of meeting for your World Congress. Ejisenach officially calls itself the Wartburg-city. It nestles at the foot of the fortress that many call the Luther-fortress. Eisenach is the most appropriate place for your gathering. All through the four centuries that have passed since the days of the Reformation Luther has lived on in the hearts of our people. During the last few years he has come nearer to us than ever because of what he did for the German nation. And from the hundreds of thou- sands and even millions who have come from all parts of the world to make their pilgrimages to Eisenach and the Wartburg we see that in the heart of man there is still a deep longing for the places where the great Reformer lived and from which he poured forth his blessing upon Ger- many and upon the world. Under that impulse you have come hither. Your Congress has opened with the beautiful song that knows no limits of nations, “Heart with heart is bound together,” and from the bottom of my heart I hope that through your Convention Eisenach may once more be a fountain-spring of blessing to the whole world. I also trust that during your stay in Eisenach you may learn to know us Germans and our deep need and may come to understand our destiny. From town and fortress may our pristine culture speak to you, and from the hearts of our citizens may you learn to know the real soul of the German. May you be edified and strengthened by your contact with these sacred historic places and by your walks in our glorious forests. And may your Con- vention seal a bond of friendship between you and us that will endure long after you have returned to your respective homes. With these wishes I bid you a cordial welcome to the Wartburg-city at the foot of the Wartburg. \ Address of Response The most Reverend Nathan Soederblom, Archbishop of Sweden, then addressed the Convention as follows: There are many names of sacred places. But none have the appeal of Bethlehem, Jerusalem and Nazareth. Many cities sun themselves on Italy’s soil, but Assisi is made sacred by the poor little disciple of Christ. Many castles look down from the steep hill-tops but the Wartburg stands solitary among them all, distinguished even more by its association with Luther than by its happy memories of St. Elizabeth. With profound gratitude in our hearts we lift our voices in praise to God for His grace in sending the prophet Martin Luther to reveal to us again the atoning work of His Son. Scarcely a week of my life has passed since I was ordained, that I have not daily thanked God that I was born and brought up a Lutheran. For Luther is the greatest evan- gelist the Church of Christ has known since New Testament times. If most of us have that same feeling about Luther, it should not fill us with a sense of exaltation but with a sense of serious responsibility. It should make us humble. For if we permit our Lutheranism to fill us with Phar- isaic self-satisfaction, then we need to remind ourselves of what Luther himself wrote in his first exposition of the Lord’s Prayer: “Proud-spirited Ss arene on _eeininntieiemeinieeal 24 THE LUTHERAN WORLD CONVENTION saints do more harm than any other people on earth.” So then it is only under the name of Luther than we gather here. Lutheranism is relatively little known in the world and it is often mis- understood. In Roman Catholic circles and sometimes even in Evan- gelical Christianity and among liberal thinkers the content of the Church’s faith is often compared to a thermometer, or rather to an instrument that measures the height of water. At the top it indicates Roman Catholicism, which believes everything. Underneath in varying degrees are indicated the other forms of Christianity. They are lower in the scale because they are supposed to have a smaller content of faith. Immediately below Catho- licism comes Lutheranism. Then a few degrees lower appears Calvinism. A purely quantitative representation of faith is this, and one that utterly misses its real essence! We Lutherans must reach and hold the highest degree of faith. But the figure is not a happy one. If we would compare Christian confessions, we must not try to do it with a thermometer. Rather must we place the various denominations alongside of one another and compare their different gifts of grace. But let us rather use the figure of liquid in a vessel. There are three ways in which the liquid may be made to rise. If the vessel is closed on top the water may be raised to a higher level by gradually forcing more water in from below. This represents the great number of articles and truths and theses that man have devised and collected and prescribed, in the mistaken notion that in this way the content of faith is increased. But there is a second way of misinterpreting Luther’s idea of faith. The liquid can be made to rise by heating it and in this way showing a higher grade or degree. But this means that the liquid is more dilute! So too our faith may be raised to a high temperature by energizing the will, by the exercise of emotion and excitement. Luther’s doctrine of faith is often interpreted in that way, as a strong phychological effect which a man produces in himself. This is utterly false. But, my friends, there is a third method of increasing the content of our faith. The vessel can be opened above and be filled with the refresh- ing rains from heaven. The content of the vessel then increases without human aid. That illustrates the meaning of faith in the Evangelical un- derstanding of the term. We are nothing. We are poor weak vessels with impure content, or at best with no content at all. But the empty hand of trust is filled by God’s mercy in Christ Jesus, and Luther writes: “That you become full, full of God; that you lack in no detail whatsoever; that you have everything on one heap; that all you say and think and do, in short that your entire life is completely divine.’ For it was not Luther’s work merely to strike out a few articles of faith from the official list or to change or add a few. Nor did he specially seek to intensify the emotions. On the contrary Luther’s special mission lay in the fact that he revealed again, as no other since the days of St. Paul had done, the boundless depths of the love of God in the Crucified One. And this evangelical doctrine of salvation alone through the grace of God it is our mission to keep forever pure and whole. For it is our Gospel in life and in death. Nothing else can assure us of forgiveness and consolation; nothing else can assure us of eternal life. As Lutherans, with sixty to seventy millions of baptized members, we THE LUTHERAN WORLD CONVENTION 25 constitute by far the largest branch of Evangelical Christianity. Next come the Anglicans with more than forty-five millions. Then, I suppose, the Methodists with twenty-five millions. But we have not come here to rejoice over our numbers, although the sense of belonging together, the sense of solidarity, is much too weak among Lutherans. The relief work that was done during the war was like a revelation here. The merciful Samaritan in the parable asked no questions about the confessional posi- tion of the injured man. So, too, the funds of the Church and the people in my small nation that were contributed to the relief work in Europe after the war were applied among our suffering neighbors without ref- erence to confession. The total of these funds was about ten million dol- lars. In the same spirit of love similar offerings were made by Finland and others of our sister-nations that had remained neutral during the war. But it is nothing more than our Christian duty to rescue our brethren in the faith and their church services and all their spiritual and intellectual activities when they are threatened with destruction. I have often re- ferred to the fact that the Lutherans of America were the first to appear upon the scene with their ministry of love and help when the war had closed. Professor Morehead is with us today, saved and cured as by a miracle of God. He is a living proof of the solidarity of Evangelical Lutheranism. Before the war it looked as if the General Evangelical Lutheran Con- ference would grow to be a complete representative of all Evangelical Lutheranism. The war has for the time being prevented that. And so the call that has brought us together has come from two of the three reat centers of Lutheranism. These three centers are, frst, the land of the Reformation with Tarzer or smaller Lutheran communities in the East and the West of our part of the earth; second, the Lutheranism of North America. But alongside of the representatives of these two branches of the Lutheran Church are a number of us who by personal invitation have come from the third great center of Lutheranism, the Balto-Scandinavian North. What Dollinger once said of the Swedes is more or less true of all of us in the North. He said: “They are really more Lutheran than the Germans.” We constitute a powerful proof of the ecumenical character of Lutheranism. And on a little map of Luth- eranism, prepared I think by Dr. Lenker, these Northern countries and a part of Germany are characterized as “the Lutheran country,” from which rays of true light stream out over the world wherever there are Lutherans. That Northern group has had a brief meeting since arriving here. I have no special commission. But I am sure that all of us can rejoice at the splendid way in which the unity of the faith overleaps every political and physical boundary. We rejoice to see how representative are the personalities who have been invited and how ecumenical is the Lutheran- ism here represented. And to our brethren who have called together this Evangelical Lutheran World Convention we extend our cordial con- gratulations on this encouraging success. We have not come together to organize ourselves but to edify one another and to strengthen one an- other in our common faith. Within Christianity as a whole it is our special mission as Lutherans to cultivate the strength of the inner life, to defend the self-sufficiency of the spirit. It will be inevitable of course 26 THE LUTHERAN WORLD CONVENTION that some sort of organization should here be undertaken to combat the forces of darkness and the organized enemies of the evangelical faith. But that is a secondary matter. I trust that we shall not leave Eisenach with- out giving form to our sense of fellowship with one another or without a deeper feeling of our common responsibility for the whole evangelical cause, So therefore we gather under the name of Luther but by no means i the name of Luther. Rather do we gather in the name of Christ. Else we should be terribly untrue to Luther himself who refused absolutely to give his name to a branch of Christianity. I envy our Hungarian brethren in the faith who, at least in earlier times, called themselves simply “Evan- gelical” alongside the Helvetian brethren rather than “Lutheran.” Luther our teacher wanted us called “Christians” and “Evangelicals” but by no means “Lutherans.” The Word of God is therefore our only strength. No worldly means nor human calculations will suffice. The Word that Luther brought to the light again, the Word of revelation, above all, the Word became flesh, the incarnated Logos,—this is our only sufficiency. And we should not only confess that Word with our mouths and carry it on our lips. By the grace of God we should also incarnate that Word in our hearts and lives because that Word is the will of God. We should be what St. Paul in the epistle lesson for yesterday calls a living epistle of Christ to humanity. To that end may God help us and our Convention. And may He abundantly bless our German brethren who have received us so cordially and so affectionately. Dr. G. A. Brandelle, President of the Augustana Synod, in behalf of the American churches and their delegations said: The American delegates to this, the first Lutheran World Conference, are all American ‘born with two or three exceptions. They were all brought up under the fostering care of the Lutheran Church; that is their Church and they love it with a sincere and undying love. Their lives are bound up with it in every way, and for a generation or more they have been active leaders in the Lutheran Church in their homeland. Marked improvements of the conditions of the Lutheran Church of America evidence their wisdom and devotion along this line. The Lutheran Church across the Atlantic is constantly growing, and this circumstance has filled the hearts of its pastors and people not only with thankfulness to God, but also with a deep sense of responsibility, coupled with a desire to cause it to do still better work, and thus to deepen the spiritual life of its members and to extend the sphere of its influence. It is also sensible of the attempts on the part of other denomina- tions to enter its field all over the world and thereby to seek to attract its members with a view of weakening the Lutheran Church and of in- creasing their own numbers. It has also noted with deep sorrow the pres- ent condition of the Lutheran Church in countries ravaged by the recent world war. And the thought has come to it whether it might not be possible for the confessionally true Lutherans of the World to get to- THE LUTHERAN WORLD CONVENTION 27 gether for the purpose of seeking to devise ways and means for the Lutheran Church, not only to retain what it has, but that it might also be strengthened greatly to increase its work both at home and in heathen lands. The American delegation rejoices with you in the inestimable blessings of the Gospel, which produce within us a sense of the forgiveness of sin through faith in the merits of the favor of God and the assurance of life eternal. It believes that these truths are nowhere taught on the whole as simply, fully and savingly as within the Lutheran Church. It would im- press these truths upon this convention with all the power of which it is capable. Your American brethren are also fully alive to the fact that the European civilization is very much older than that of the Western hemisphere, and yet what we have has originally been derived from Europe. At the present time and for more than a generation the Americans have frequently come to these shores in ever increasing numbers, not only to enjoy a holiday and to spend their money, but, above all, that they might carry home with them more or less of the intellectual, moral, and spiritual point of view of the Europeans. Indeed, the civilization of the United States of America is that of Europe with some strains of our own woven in. The latter has come about to some extent through sheer necessity, because we have been obliged to blaze our own way and not to depend on the inheritance that has come down to us from our fathers. As for ourselves, we are here at this present time that we might meet and learn to know the leaders of our Church in Europe and elsewhere. We would look into your faces and arrive at some sort of valuation of the spiritual forces that are directing the work of our beloved Church on this side of the waters. We may not be able to converse fluently with each other, but through the helpfulness of others, as well as through the contact of spirit with spirit, we will be in a position to understand to some extent the nature of our colaborers in the vineyard. At this Convention, it seems to us, we ought endeavor to establish each other in the faith. The Word of God and our Confessions must ever be our watchword in matters of faith and life. From these there must be no departure. Only when we build on that foundation shall our building stand. We also desire to attain unto a sympathetic understanding, in part at least, of how to carry on our work to be of service to each other in a manner to promote the interests of true Christianity. We from America are very glad to come to you with open eyes, minds and hearts, and we trust to find you all in a similar mood. The needs of the Church in America are many, varied and great. So much, and possibly a great deal more, can well be said of many sections of our Church in Europe. Political conditions have made it exceedingly difficult to carry on the work. It seems to us that the present time is one in which the forces of the Lutheran Church of the World should stand together for the assistance of those that are unable to care properly for themselves. And our prayer is that this convention may bring forth a sense of solidarity on the part of the sections of the Lutheran Church of the World in a degree hitherto unknown. It is needless for me to say that we rejoice that this first Lutheran 28 THE LUTHERAN WORLD CONVENTION World Conference has sprung into being. We sincerely hope that others will follow in due time, and that all may prove of great worth in the carrying on of the work of the kingdom. We thank most heartily the citizens of Eisenach for their willingness to receive this convention. Pastor Hans Fliedner, of Madrid, Spain, said: I bring to this Lutheran World Convention a double greeting. It comes from Spain. What has Spain to do with Luther? Have Lutherans taken “God’s Word and Luther’s doctrine’ to Spain? I venture not to doubt it, but I say more than that. It was Luther himself who, by his personal influence, began the evangelical movement in Spain. Ask the father-con- fessor and secretary of Charles V; ask the princes and grandes of Spain who, seized by the power of the Gospel at the Diet of Worms, carried the Reformation-confession back into their homeland; ask the first vic- tims of the Inquisition who, as “luteranos,” sealed their faith with a martyr’s death on the scaffolds of Valladolid and Seville. We lament to God that Rome gained a temporary victory and, through a spiritual captivity of four hundred years, succeeded in destroying the Gospel in Spain, root and branch. In modern times, however, there has existed in Spain for more than fifty years the German Evangelical Mission, supported by German com- mittees in Berlin, Barmen, Stuttgart, Cassel, Bremen and other places, founded by Pastor Fritz Fliedner, and carried on by his sons, Pastors Theodore, George and Hans Fliedner. In the Jglesia Evangelica Espanola, which, naturally, makes a united front against Catholicism, it is the Ger- man work alone which is conducted in a Lutheran spirit. In distinction from the Scotch and Irish Presbyterians and the American Congrega- tionalists and Methodists, who are connected with us in one synod, our work has a Lutheran character which is marked in our administration of Baptism and the Lord’s Supper and in our public worship. It is not only as a co-laborer in this work of evangelization that I bring greetings to this Lutheran World Convention, and prayers for God’s richest blessing upon its meeting here in Eisenach. I speak also as a member, and the secretary, of the organization which I have mentioned, the Iglesia Evangelica Espanola. I offer to this assembly the heartiest good wishes of this church, which are contained in the official document which I have the honor to hand to your honored chairman. In the words of this document, may the light kindled in Germany by the great Reformer pour its beams ever more strongly over all the world, and even upon us, para bien de Espana, “for the good of Spain!” LET US HELP ONE ANOTHER The Address of Dr. John A. Morehead, of New York, Executive Director of the National Lutheran Council of North America Part I We have assembled at a notable milestone on the highway of history. Amid these storied mountains and valleys, far reaching movements have had their beginnings. Are the spirits of just men made perfect per- mitted to visit the scenes of their earthly labors? Surely they are here— Luther, Melanchthon, yes, all that goodly company of reformers, as the children of the Reformation foregather from the ends of the earth. That man of God who, after much spiritual anguish, had found peace and joy of soul through personal faith in the Saviour, performed in this neigh- borhood the invaluable service of restoring the Holy Scriptures, which testify of Him, to the language of the people. So, through the operation of divine Providence, much has come to pass here, in order that prim- itive Christianity might be republished and the modern era effectively begun. BACK TO THE EARLY CHRISTIAN PRACTICES In the midst of such traditions, it is entirely natural to turn to the Scrip- tures for warrant of the theme “We would help one another.” Evidence of the express authorization of revealed truth in this respect is not far to seek. The grace of God in Christ creates in the human soul faith which worketh by love—this is the epitomized story of the entrarice of redemp- tion as a vital power into the individual life. The Lord Jesus gave the second great commandment “Thou shalt love thy neighbor as thyself” to indicate the necessary outward free expression of an innner relation of love toward God which had been established through faith in the Saviour. The gracious energy of the new life, released from the bondage of sin and called to the freedom of the sons of God, must bear abundantly the flowers and fruits of tender sympathy and loving deeds. From the Acts of the Apostles, it appears that the first enthusiastic out- burst of Christian brotherly love revealed itself in the method of holding all material possessions in common. The Christian of early apostolic days said to his brother and to his Lord, “All that I have is yours,” and so surrendered all that he owned for the common cause. Although because of the weakness of the flesh and the advantage taken by wolves in sheep’s clothing, it was found necessary to relinquish the early practice of Chris- tian communism, nevertheless the obligation of the exercise of Christian brotherly love toward one another is an abiding principle. “We love Him because He first loved us” (I John 4:19). “And this commandment have we from Him, That he who loveth God, love his brother also” (I John 4:21). In the course of the planting of the Christian Church through the labors 29 30 THE LUTHERAN WORLD CONVENTION of apostles, many important principles touching the exercise of Christian love were established. The regular practice of mutual helpfulness, of confirming each other in the faith, of hospitality, of ministry to personal needs, and of co-operation in the work prevailed, as appears constantly in the record of the Acts of the Apostles. But what light do the exper- ience and practice of the apostles throw upon the principle governing their exercise of Christian love? The question merits serious consideration. Att MEN TO BE REACHED BY LOVE (1). The visions of Peter and Cornelius (Acts 10) clearly indicate that the blessings of the Gospel are destined for all men without dis- tinction of race or nation. It necessarily follows that the ministry of Christian love and mercy, like that of the Gospel itself, shall be extended without discrimination to God’s people in every race and nation. It is not surprising therefore to observe that certain Grecians murmured against the Hebrews (Acts 6:1) because their widows were neglected in the daily ministrations. Considering the historic circumstances prevailing at the time of the introduction of Christianity, it can easily be understood that a special revelation was necessary in order to establish the supra- racial and supra-national character of our divine religion. But both the nature of Christian love and the significant fact that the true children of God shall be gathered out of every race and nation at the last day, estab- lished the fact of the permanent universality of Christian love. (2). Although it appears that the first duty of Christian love is toward fellow-believers, it is nevertheless its privilege to do good unto all men. The Saviour’s parable of the Good Samaritan settles once for all the obligations of the exercise of Christian love toward one’s neighbor. But the sources of the humanitarian work of the Christian are rooted in his faith. He loves his fellowmen but he loves them above all as those for whom Christ died. (3). However, as the apostles ever exemplified in their singleness of devotion, it is the paramount duty of the Christian to be faithful in all that he is and in all that he does to his Master who is the way, the truth and the life. Therefore the manifestation of Christian love in deeds of mercy will be consistent with the revealed will of God and with the in- terests of His kingdom, which is also a supreme object of endeavor. But it is clear that the works of Christian love performed in fidelity to the truth as it is in Christ Jesus, become unanswerable evidence of the fact that the worker has been with Christ and learned of Him. Just as the Saviour Himself established the divine character of His mission by an appeal to His works, in like manner His followers are privileged by the manifestation of His spirit in works of love and mercy to reveal to the world the divine origin and mission of the Christian Church. The apostles witnessed both by their words and by their works. The making of a good confession by inner necessity must be followed by a true testimony in word and deed. In all their manifold activity in the planting of the Christian Church the apostles never lost sight of the fact that they were witnesses of their divine Lord, crucified and risen again. The development of the Christian system of serving love was based on convictions. THE LUTHERAN WORLD CONVENTION 31 Is there a conflict here between the loving pity which the Christian has in common with all men for human misery, and the response of the soul to the need of the brethren and of all men which he experiences as a believer? On the contrary his experience of divine grace serves the end of deepening his humanitarianism into a profounder love, and a deeper devotion impels him to perform a real and lasting service to his neighbor in the light of the full truth of the Gospel which he enjoys. The Chris- tian cannot rest content with mere humanitarian service, although he will be glad to have part in it in every great emergency which threatens the welfare of mankind if there be no better way open. We must be thankful for all the great humanitarian organizations which have done helpful relief work in the emergency of war and peace. We can also be thankful that Christian people have not failed to take a large share in such enterprises for the amelioration of human need. But, when the offices of charity are relinquished by peopes predominantly Christian to secular organizations, however praiseworthy they are; or to semiofficial agencies; or to departments of government, has not Christian love failed to bear a true witness to the Christ in the fullest sense, and at the same time sacrificed one of the chief arms of power belonging to the Church? Surely Christians dare not confuse by unconsidered action the evidence of the fruits by which they are to be known, nor fail to give a clear and true testimony to Him in whom they believe by deeds of serving love. When the representatives of the extreme party in Russia desired to destroy the influence of religion, they first deprived the Church of its institutions of mercy and education, and then made it illegal for the Church as such to organize or conduct charitable work. Has the Church of the Western world, through partial neglect of the opportunities of the exercise of Christian love, allowed this arm of service to pass in considerable part to others? Has the Church been found faithful in the stewardship of the heavenly gift of charity as a means of serving and witnessing. (4). While it is assumed that normally men should care for their own welfare through the method of selfhelp, it is a principle of serving love that assistance shall be given to the weak. The apostle Paul says, “I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, ‘It is more blessed to give than to receive.’” Hence because of the frailty of human nature and the imperfection of Christians, brotherly love must exercise itself in supporting the weak and that too as a part of the per- manent work of the Church. The interchange of the good gifts of God, each individual or group of Christians giving according to what others lack, will with God’s blessing increase the total exercise of the serving power of the Church. Moreover, the world’s humanity outside of the circle of believers calls loudly for the unselfish ministry of love and mercy. (5). In seasons of great or widespread calamity, a special demand is made upon the exercise of Christian love, to which the Church, if loyal to the spirit of her Master, cannot fail to respond. Even in the age of the apostles, an example of emergency need is recorded. In Acts 11: 28-30 we read: “And there stood up one of them named Agabus, and signified by the spirit that there should be a great dearth throughout the world: which came to pass in the days of Claudius Cesar. Then the ~ Le ‘ Ler, POP POS , 32 THE LUTHERAN WORLD CONVENTION disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea: which also they did, and sent it to the elders by the hands of Barnabas and Saul.” It is worthy of particular note that the early Christians organized a great relief activity to meet the dire need created by famine, and that their gifts were dis- tributed through chosen leaders of the Church. In view of the fact that many American Christians, who have shared in the service of brotherly love through the National Lutheran Council, are related to their brethren in the various countries of Europe by ties of blood as well as by the higher bonds of the common faith, there is a pleasing human touch in the following remark of Paul in regard to his famine relief work in Palestine: “Now after many years I come to bring alms to my nation, and offerings” (Acts 24:17). But the impulses of true Christian love, sympathizing with brethren in need and lamenting on account of the sufferings of the Church, interceding at the throne of heavenly grace and rescuing the endangered with gifts of love, infinitely transcend in value any mere human tie or emotion. BrsteE Acts IN PRESENT TIMES In the year 1914, the great war swept over most of the nations of the world like a consuming fire. The psychology of the time was char- acterized in an extreme degree by the passions of hate and patriotism, greed and sacrifice, national egoism and national idealism, reckless re- proach against the Christian Church and sublime manifestation of the spirit of Christ in rescuing, healing works of mercy. The consequences of this modern war, enduring more than four years with great intensity, are terrible to contemplate. The wealth of nations was burned up and countless people reduced to poverty. Along the far-flung battle front of the war, there was untold devastation of homes, schools and churches, with a consequent migration of parts of nations. The treasures of manhood, in the flower of youthful promise, were sacrificed in awful measure. Under-nourishment and famine, disease and pestilence, have added an enormous quota to the war’s toll on the world’s human resources. Far reaching political changes, already accomplished or in the process of the making, together with the above results of the conflict, have issued in “distress of nations with perplexity” economic disorganization, the fre- quent vivisection of the body of the Christian Church, widespread suffer- ing, the seeming weakening of faith, and moral degeneracy. Disillusion, desperation, despair, or false optimism have driven many to extremes of thought and measures, or to bewildered and hopeless inaction. Has the Lord forsaken the world and His Church because of the shipwreck which modern nations in common sin have made of the divine gift of Christian civilization? Unhappily, does not the Church also share in responsibility for the catastrophe because of unbelief and unfaithfulness in service? But, thanks be to God, there are many evidences that, in accordance with His patience and mercy in times past, He was moving to re-form the chaos which has followed the war. Under the actual conditions His spirit alone could have had the power again to fan the smouldering fires of Christian brotherly love into a glowing flame. THE LUTHERAN WORLD CONVENTION 33 AMERICAN LUTHERANS PREPARE TO ASSIST BRETHREN IN DISTRESS However, as a matter of simple historic fact, the enmities and mis- understandings of the war period have never destroyed Christan love, although it suffered suppression and interruption of relations. Many Christians in the warring nations experienced great anguish of soul on account of the violation of Christian love and the broken bonds of fellow- ship. But although wounded or rendered unconscious by pain, the love was still there. For example, during the early years of the conflict, in Christian circles in America, there was much discussion of the plan of sending a commission to Europe to bear to fellow Christians on this side of the ocean messages of greeting and good will. However, before this counsel bore fruit in action, America was drawn into the war. Never- theless the painful consciousness of strife with brethren in the faith and separation from them existed, as did deep sorrow on account of the injury being suffered by the Church. Hence, it is a noteworthy fact, that early in the year 1918, when the struggle was growing long and bitter, and when the National Lutheran Commission for Soldiers’ and Sailors’ welfare was doing its utmost for the spiritual care of the men in training camps, and of those near the front, in co-operation with French Lutherans, at such a time, the Holy Spirit led the Lutheran leaders of America to mature plans to send messengers.to fellow believers in all the countries of Europe ~ engaged in the war, as soon as hostilities should cease, with a view to conveying personally Christian greetings, brotherly sympathy, and as- surance of their readiness to be of all possible assistance in the work of reconstruction. For this mission of love and mercy to brethren in the faith of Europe, no less than for the accomplishment of common Luth- eran work in the homeland, therefore, on September 6, 1918, the par- ticipating Church bodies organized the agency of the National Lutheran Council of America. Before the conclusion of the armistice the follow- ing November, commissioners were in France. Three of the five con- stituting the larger and more permanent commission of the Council sailed from New York, May 5, 1919, and with their other two colleagues who followed shortly afterward, visited in the order they could secure access to them, and as quickly as possible, eighteen countries in Europe. These commissioners received instructions in the following terms: As representatives of the National Lutheran Council in America, you are charged to learn definitely the present ecclesiastical sit- uation and problems of each group of Lutherans in European lands which were involved in the war; their plans for the solution of their ecclesiastical problems, and how far they will require the aid and counsel of other groups; ever mindful in the fulfillment of your mission, of the cardinal purposes of the National Lutheran Council, among which is the fostering of true Christian loyalty. Your appointment imposes upon you the following specific duties : 1. You will convey to the Lutherans the sincere and cordial greetings of the Lutheran Church in America, with assurances of its deep interest and ready willingness to participate in the solu- tion of their ecclesiastical problems. = 34 THE LUTHERAN WORLD CONVENTION 2. You will ascertain the conditions confronting each group, with a view to enable the National Lutheran Council intelligently to afford such counsel and succor as will contribute to strengthen, hearten, and encourage them in establishing the Church of the Unaltered Confession in harmonious relation to our whole house- hold of faith. In all these premises you are charged to report back to the National Lutheran Council at the earliest opportunity. For the purposes set forth in your instructions your commission will have all the powers that the National Lutheran Council itself possesses; and you are authorized to make at your discretion, pre- liminary expenditures to the maximum amount of $50,000. Any expenditures made in excess of $50,000 shall first receive the approval of the National Council. So these Lutheran bodies of America, through the agency of the Council, came in the spirit of brotherly Christian love on their great adventure to the hitherto largely unknown countries of Europe to seek their brethren in the faith. They found many welcoming hearts and hands. But they were also confronted by a suffering Church and by widespread human physical need. When fully advised of the facts of the situation in countries of Europe directly affected by the war, the National Lutheran Council adopted the following principles or methods for the direction of its churchly relief activity: 1. It has been deemed expedient and right to extend the brotherly hand directly, within the sphere of each government, to fellow believers ac- cording to the need but without respect to nationality. 2. For the moral support of the Church, material assistance has in the main been administered through auxiliary committees or other churchly agencies in each country. This method has also resulted in a remarkably economical distribution of gifts, since the hundreds of churchmen, deaconesses and others active in this relief work throughout Europe gen- erally have given their services without money and without price. To all these co-workers the Council is profoundly grateful. 3. On account of the widespread physical need, up to the present time the chief effort has been directed mainly toward physical relief. To this end the churchly agencies of love and mercy already in useful existence, namely, Inner Mission societies and institutions, have been supported sys- tematically from the first as far as available means would reach. This action has been taken partly to help to preserve to the Church these in- valuable agencies of serving love and partly to use them as channels through which to reach the distressed. In Latvia, Austria, Jugoslavia, Hungary and Czecho-Slovakia, where the large number of uncared-for orphans, old and sick people made it necessary, with the help of the local church, institutions of mercy closed by the war were reopened or new ones were founded. Perhaps 50 per cent of the total expenditures of the Council, however, have been devoted to the regular semi-annual assistance of retired pastors, widows and orphans, and other needy persons and families. In countries where famine existed, THE LUTHERAN WORLD CONVENTION 35 as in Russia, systematic distributions of food and clothing to the congre- gations and villages were made through the proper committees for the benefit of the old, the sick, the undernourished and children. The enormous requirements for relief work in the many countries of Europe where fel- low Lutherans dwell have made it difficult with limited means to go beyond the sphere of physical help. Nevertheless, something has been done toward the direct support of churchly activities. Contributions have been made for the assistance of the Church press. Various free Lutheran churches have been directly aided. Active pastors in physical need have not been forgotten. And, besides, not to mention other methods of spiritual en- couragement, it has been believed that the adequate aid of Church groups in performing the large work of love and mercy required by after-war con- ditions would leave them free to use their resources to do for themselves their own churchly work. Some exceptions to the general rule have been made in France, Latvia and Poland, where much church property was destroyed during the war, by assisting in the rebuilding or repair of churches. But the task of the institutional, personal and churchly assist- ance of the brethren, in almost all the war-stricken countries of Europe, is as yet far from complete. 4. Because some elements in the Church groups of every country have available means of their own, the effort has been made by tactful sug- gestion and counsel to encourage participation by those who are able in each country in their own work of relief and reconstruction. Much has been done in this direction in all countries, as is naturally to be expected. Nevertheless, under the often hard circumstances, the advances made in this particular are worthy of all praise. 5. While it has ever been the purpose of the National Lutheran Coun- cil, as the loyal agency of the Church, to express brotherly love by works of mercy in a manner consistent with the truth as the Church confesses it, cordial relations have been maintained so far as possible. For instance, a representative of the Council, the first Protestant from England or America to reach Siebenburgen, Rumania, when the people of this oc- cupied country were suffering desperate need, was glad, besides helping the Lutherans, to transmit a gift of $10,000 from the Presbyterians of America to the Reformed Church of Transylvania. In like manner sub- stantial gifts from Reformed groups of America have been used for the purchase and distribution of food to Reformed people in South Russia before their own Church had organized a relief organization in that coun- try. Besides, when found to be in desperate need, individuals of different confessions of faith have been assisted with gifts of food and clothing by the Council itself. 6. Although the resources for relief have been limited, and although the first obligation of loving helpfulness has been toward those of the same household of faith, nevertheless where the need has been so great as to endanger life, as in the famine areas of Russia, the people of all confessions or of no confessions have been helped alike according to the need. In the district of the Volga Valley assigned to the National Luth- eran Council for child feeding, all the hungry little ones were of course cared for without any discrimination. So in the spirit of the good Sam- aritan, and in the spirit of true Christian love, the effort was made to 36 THE LUTHERAN WORLD CONVENTION satisfy all the hungry, and to rescue from death all who were suffering terrible want. 7. This entire churchly activity has been conducted in friendly relations with civil governments and general relief agencies. These organizations have often given valuable practical co-operation. According to such principles and methods has this work of Christian brotherly love been conducted. It is still far from finished. The battle of the faithful against disorganization, poverty, materialism unbelief, sectarianism and false ecclesiasticism continues under great trials. To them the right hand of fellowship must be continually extended until the conflict is won, not merely to comfort and help the brethren, but also for the support of the evangelical faith. During the almost five years of the Council’s work of love and mercy in Europe since the great war, the conviction has been growing stronger and stronger that the forces of the Lutheran Church need to join hands in the great practical task of helping to rescue Protestantism, which has suffered such untold injury from the recent conflict and its consequences. From the beginning of its activity in Europe up to July 24, 1923, the National Lutheran Council has expended for relief and reconstruction: Astin (eae, $ 83,545.89 Poland? eee $302,102.03 Czechoslovakia .... 45,518.75 Soviet Russia ..... 330,102.91 Dante roe ee 1,735.02 neh | Gh ai ar hh Gin ray: 2,775.64 Petia Ne ere ee 32,573.20 Refugees in Turkey 8,204.00 Heanicere res. hs 114,731.63 Far East Republic.. 2,075.14 Fintan ian oan «he an 49,388.90 Vollyhnia (Poland) 12,500.00 Genriatiy hee vier oe 446,021.52 SWiteeriand |: «neces 125.00 Hangary ee ee 75,013.06 JUROSIAVIO. fw e owen e 14,250.79 be 5 Ade dap ee a ra 1,492.00 Roumaniavia.s onsen 78,666.54 LEARVid eb oe re ees 19,338.20 Special objects ..... 10,358.42 Rettiianta tron okt are 4,336.59 China Famine Fund. 14,536.00 During the same period, the Lutherans of America, acting through the Council, have donated 2,497,791 pounds of clothing to and through fellow believers in Austria, Germany, Latvia, Poland, Czechoslovakia and Russia. The cash cost of transportation of this _ clothing to European countries has amounted to $193,259.20. ps 2 Kon During the great war, mission boards of the United States and Canada ’ " organized the Foreign Missions Conference of America to seek ways and _ {wet means to provide for the maintenance of Finnish and German Lutheran {\ J missions in non-Christian lands which had for the time been orphaned from their parent societies. The Conference has provided for some of these missions by securing the consent of already constituted mission Boards to become responsible for their support. As a matter of convenience, the Lutheran Foreign Missions Conference requested the National Lutheran Council temporarily to give financial support by gift or loan to certain important missions, not otherwise provided for, according to annual bud- gets to be agreed upon by both parties in consultation with the parent societies. Hence the National Lutheran Council solely on the side of finance, % THE LUTHERAN WORLD CONVENTION 37 has entered the field of Foreign Mission Relief, in order that valuable mis- sions of Finnish and German societies may be preserved in useful life until if God will, the founding organizations may be free again to assume full responsibility for their control and support. For this vital work of For- eign Mission relief, the Council expended for the entire period ending July 24, 1923, the following sums: iriver eee eee $74,435.73 Tapate cere oa ne $12,299.25 RNa et ie ae te 86,916.63 sks VE Wie yan cae eae 55.00 Thain Feta eee 96,683.59 It appears, therefore, that exclusive of the value of the clothing dis- tributed, the cash sum of $2,243,351.47 has been contributed through this one Lutheran agency for foreign mission relief and for relief and reconstruc- tion in European countries affected by the war. VITAL WorRK OF THE CHURCH This example of the triumph of Christian love over racial and national limitations has happily found its counterpart in various countries of | Europe, particularly in the relief work in~ Russia during the past two years. The Allgemeine Lutherische Conference has transmitted through the Commissioners of the United Lutheran Church or directly millions of Spe ONT aereey, marks for parallel relief work in that country. For a similar purpose the — Evangelicals of Spain have given $2,000. The Lutherans of Poland have given Polish Marks 7,000,000. The German Evangelical Lutheran Church © of Latvia has given Let. Roubles 36,000; the Lutheran Society of Alsace Francs 14,000, and the Paris Synod about Francs 2,000. Hence these gratifying gifts of those who had suffered great hardship through the — war to meet the greater need of their brethren in Russia, not only manifest » beautiful Christian love, but also illustrate the growing consciousness of © the unity that exists and has been revealed by the extending acquaintance among Lutheran groups. In considering with thankful heart the fact that after the most terrible war in history the Lutheran churches have not failed to exhibit vitality toward the brethren and toward humanity in their dire need, it must be remembered that there has developed more than one example of Lutheran relief work. The help extended to German pastors from Sweden, “the laymen’s help” given from Denmark to Lutherans in many countries, and the splendid aid from all Scandinavian countries, to the undernourished children of Austria and Germany are cited with especial appreciation. Much practical help has also come from independent synods in North America, South America, Australia, and individuals in all these countries. To par- ticular persons and institutions in Europe. While these facts are re- corded gratefully, it is impossible to give definite figures or other data, because there is no center where one may obtain promptly authentic information. Before closing this survey of the manifestation of brotherly love and loyalty to the faith in the Lutheran Church since the war, I cannot refrain from calling attention to the fact that Lutheran relief has had its mar- once 38 THE LUTHERAN WORLD CONVENTION tyrs. The Rev. C. L. Brown, D.D., of the Foreign Mission Board of the United Lutheran Church, gave his life for the cause of Foreign Mission relief, since as a commissioner of the National Lutheran Council he died in Africa of a fever contracted while on a tour of missionary- inspection. Dr. Lauritz Larsen, for years the Executive of the National Lutheran Council who was rich in service both at home and abroad for the suffering Lutheran Church, in the flower of his manhood and great ability, thus gave his life for the brethren in the faith and for Christ’s kingdom on earth. For whatever has been accomplished for fellow believers and for the Church by the sacrifice of means and men, let all praise be ascribed to the Saviour, whose we are whom we serve. Pe FurTHER HELP For ONE ANOTHER 1 . By a good confession ; not merely by the reaffirmation of the “truth once delivered to the saints,” but also by the effective application of the truth to every spiritual problem of all times. Every good confession, whether by individual groups in different countries or by the Lutheran world forces through a common mouthpiece, will strengthen every part of the Church in loyalty to the Saviour. On the basis of a common good confession which expresses existing unity in faith, a program of practical helpfulness is both possible and desirable. 2. By the Interchange of Gifts, for all have not the same endow- ments. The exchange of official visitors by Church Bodies in different countries will promote good understanding and increase the sum of know- ledge as will the exchange of professors of church institutions. A central bureau for the collection and distribution of significant church news to the Lutheran press of the world would do a service helpful to all alike. Such a bureau could also promote the exchange of literature narrating the experience of the Church under different conditions, worship, Christian work, finance and other phases of its life. Lutheran forces in the world need to have accurate uniform statistics. In every age the achievements of theological science need to be made known fully to theologians of the Church in every part of the world for the defense and propagation of the faith. 3. After the prostration of the war, sections of old Church organizations find themselves severed from the mother churches and confined within new national boundaries. Without new forms of government to meet new conditions; lacking pastors and the schools to train them; often without means to care for their widows, orphans and old people, these single groups of Lutherans scattered throughout many nations of Europe have been as sheep among the wolves of opposing forces. By the blessing of God and the devotion of His people, much has already been accomplished toward the reconstruction of these churches. But is not an unusual op- portunity thus offered to the stronger Lutheran churches, moved by love of the brethren and of Christ’s kingdom, to find some common and efficient way to “support the weak’? 4. Conditions resulting from the war are issuing in enormous waves of immigration. Is not some central Lutheran agency necessary in order to make the best possible provision for the continued spiritual care of those who go to the untried conditions of strange lands? THE LUTHERAN WORLD CONVENTION 39 5. Churches having unity in the faith, although dwelling in different countries, by joining hands in the work of publishing the Gospel in non- Christian lands, can with God’s blessing accomplish more for the conver- sion of. the heathen. 6. By the establishment of an efficient central_a much confusion can be avoided and the gifts of God’s people in the Lutheran churches of the world can be more wisely and helpfully applied, both for those of the household of the faith and for all men; in the emergencies of war, famine, pestilence, fire, flood, earthquakes and other great calamities. Thus may the disciples of the Lord give a true witness to Him and to the divine character of His Church by deeds of love and mercy. 7, When miswnderstandings or differences arise between Lutheran groups in the same or in different countries, has not the Christian brotherly love of world Lutheranism a mission of peace-making to those of the same household of faith? “Blessed are the peacemakers, for they shall inherit the Kingdom of God.” Out of an experience of nearly five years among Lutheran brethren of many races and nations, the above ways are suggested by which those having unity in faith may more effectively help one another. Other thoughts of sympathy, understanding and helpfulness, created by God’s spirit and the divine flame of Christian brotherly love, throng our hearts today. In patience and mutual service, Christian people can await the day when they “shall know even as they are known,” “seeking first the kingdom of God and His righteousness;” therefore we have the joy and inspiration of knowing that “Now abideth faith, hope and love, these three; but the greatest of these is love’ (I Cor. 13:13). FROM AND IN THE NAME OF RUSSIA ~~ Superintendent Meyer of Moscow Brings Greetings and Describes =e rE a Conditions Among all who have come to this Conference from different lands I am sure none brought more and heavier luggage than I, to whom is accorded the high honor of addressing you as the representative of the Evangelical Lutheran Church of Russia. I, of course, did not have to pay excess baggage on the railroad, for my burden was not carried in trunks and traveling-baskets, but in my heart: and now I am here to unload it on other hearts. The burden I am delegated to bring to you is the gratitude of the Lutheran congregations in Russia for the many evidences of brotherly love shown them the past two years by their fellow-believers throughout the world. But I feel only too keenly how words fail me to express myself in an hour of such unparalled significance in the history of the Church. Nor did I know beforehand that here in Eisenach I would be the only representative of the Church that has so much reason to be grateful. With a sad heart I today think of the man who for an entire year looked forward with fond anticipations to this day in Eisenach, and who, as no one else, would have been qualified to express what we all feel. I refer to our honored and worthy Senior Freifeldt, Bishop of the Evangelical Lutheran Church of Russia, who was not privileged to live until this Con- ference. The other representatives of our Church—now few in number— were obliged, with heavy hearts to decline the invitation to come, and have asked me to greet you in their behalf. Thus it happens that I alone am here to pay our debt of gratitude. And in doing so I speak not for hundreds, but for hundreds of thousands, for the Lutheran Church of Russia still embraces over a million of souls, all of whom, in some form or other, tasted the love of their fellow-believers. My task is further- more made still more difficult by the fact that the number of those who relieved us in our need, and to all of whom our thanks are due, is too large. Their names would fill a thick volume. So numerous indeed are already the names of gatherers and intermediaries (Vermittler), that it would be well-nigh impossible within one short hour to take each one by the hand. As often as I look over the detailed list of gifts, I realize, with gratitude to God, that brotherly love has not grown cold in the Lutheran Church. “With gratitude to God’—in these words I think I have found the right expression with which to begin my song of thanksgiving. No less a person than Luther teaches us that only he can properly thank men whose heart is filled with thanksgiving to God. Deeds of mercy born of faith and love, are done in the name and by the command of God, and come from the Giver of every good and perfect gift; and it gives me pleasure to say that it was with actual thanksgiving to God that the gifts of our fellow-believers were received. Thus it was reported from the Ukraine 40 THE LUTHERAN WORLD CONVENTION 41 that after the arrival of the first consignment of food and before its dis- tribution, a solemn service of thanksgiving was held in the church. A pious village schoolmaster wrote me: “When, through your intervention, we received the splendid food package, and my mother could after many days again set the table, we joined in our table prayer with an emotion such as we never felt before.” It can not of course be denied that in this relief work we also had many unpleasant and humiliating experiences. Here and there dissatisfaction and ingratitude, envy and quarrels marred the distribution of gifts, for the grave conditions of the present have like- wise disastrously affected the Lutheran population of Russia. This is not surprising in a country in which the need even led to cannibalism! Never- theless in spite of all these disagreeable experiences we know that the help which came to us was received with gratitude to God and man. If all the thankful Lutheran Christians of Russia could be assembled here in Eisenach, they would with more than a thousand tongues and voices unite in a great hymn of praise. Our THANKS TO THE WHOLE CHURCH Having given God due praise, let me now also pay our debt of gratitude to men. But how shall I go about discharging it in order that I may forget no one, above all not those who have rendered us special service? How can I fittingly thank them when I am not even permitted to men- tion their names? To thank each one in person would oblige me to travel over the entire world, and this would require more time than God may still permit me to live. This Conference therefore gives me not only the desired, but the only possible, opportunity to thank all through the assembled representatives of the whole Lutheran Church. It was a severe winter that we experienced in the forepart of 1921, not only in the sense in which we are accustomed to think of a Russian winter with its ice and snow, but also in every other respect. Not only had the World War brought our country, and naturally also its Lutheran population, a vast deal of want and misery, but still greater sufferings and horrors followed in the wake of the civil war. Spring came, and yet it was no spring. On the contrary, the need constantly became greater, and what was still expected made the sufferings of the past seem insig- nificant. The reports that about this time reached us from the Volga and other regions gave us the greatest concern; nor had we the faintest prospect of help from any quarter, inasmuch as we were absolutely cut off from any communication with the rest of the world. Especially did Moscow, the center of our vast country, receive one piece of bad news after the other. No one who did not experience it, can have any idea of the isolation and loneliness I felt on this outpost. But just about this time I was put to shame for my lack of faith and also encouraged by the receipt of a communication from the Director of the Missionaries in Leipsic, transmitted to a pastor of my diocese through the instrumentality of a returned Russian prisoner. From this communication we learned for the first time that our fellow-believers in Germany had heard of our great distress and were ready to come to our assistance as soon as the way opened to do so. We learned further than an organization of Lutherans 42 THE LUTHERAN WORLD CONVENTION in America was undertaking extensive relief work in Europe, and was prepared also to extend aid to the Lutheran Church of Russia. In spite of great difficulties communication was established with Leipsic in an un- expectedly short time, and thus was tied the first knot of the closely woven net of Lutheran relief work that overspread Russia. The first gifts, transmitted to us through the agency of the Allgemeine Evangelisch-Lutherische Konferenz, gave us the blessed assurance that neither God nor man had forsaken us; and during the period of stress the rich gifts of the Konfereng again and again reminded us of the love of the brethren. We were made to realize this still more fully in a fraternal and comforting letter from the president of the Konferensz, which on a given Sunday was read in all the churches, and did much to encourage pastors and congregations. Then began our regular inter- course with Leipsic: and I count myself happy that I can today and in this place bring the Allgemeine Evang.-Luth. Konferenz the most cor- dial greetings and sincerest thanks of the Russian Lutheran Church. The gifts from this source were the more highly appreciated because they came from those among all fellow-believers who were nearest us in the past. Above all others do our pastors owe a debt of gratitude to the Konferenz for the help received from it during the days of their greatest need. It was this aid that in large measure made it possible for them to continue their work under the most trying circumstances: and a greater service could not have been rendered the Church. Then, when at the beginning of the year, we again and again heard of the distress of the brethren in the land of the Reformation, our hearts were deeply moved by every fresh consignment of gifts from there, and we began to ask ourselves whether we were really justified in accepting them. But so much the more heartfelt is our gratitude! Thus it came to pass than in the second half of 1921 the gifts contributed by the Konferenz and others enabled us to render much needed assistance. But the aid rendered was after all only partial. Before our brethren of other lands could carry on systematized work in Russia, the way had to be prepared for it; and this became pos- sible only after the organization of such great foreign bodies as the American Relief Administration, the Nansen Mission and others. The actual relief of the starving Lutherans in Russia began on December 12, 1921. That date marks the arrival in Moscow of the man whose privilege it was to give proper form to the entire work of relief and dis- tribution: I mean the representative of the National Lutheran Council. What the National Lutheran Council did, not only for our starving Luth- erans, but for our entire Church and its servants, has already been re- ported here; but what it has meant for us cannot be expressed in figures. Only we who were helped know how to appreciate it adequately: and no one knows it better than I, to whom was accorded the high honor of being a co-laborer in the Russian relief work of the National Lutheran Council. Unlike so many philanthropists who came to Russia, the rep- resentatives of the National Lutheran Council came to us not only to feed the hungry, but as those who felt it to be their God-given mission to strengthen the brethren in the faith. At the very beginning the an- nouncement went forth that the relief work of the National Lutheran Council was to be regarded as a work of the Kingdom of God in the THE LUTHERAN WORLD CONVENTION 43 Lutheran Church of Russia. The feeding of the hungry, so energetically and successfully done, was after all only a means to a higher end. Those who came to us not only gave us a helping hand, but they also brought us a warm heart. The Lutheran Christians of Russia therefore received and honored them as ministers of mercy, sent of God, in a time of deepest distress. Words cannot fittingly express the emotions of our Lutheran people when they think of their brethren in America, united in the National Lutheran Council: and I beg of the representatives of said body here pres- ent to accept our sincere gratitude, and to communicate it to the Executive Committee, the congregations, and the pastors of the National Lutheran Council. LauRITz LARSEN, BENEFACTOR If in rendering our thanks I reluctantly comply with the request not to mention names, I cannot forbear mentioning one. I utter it with deepest emotion: Dr. Lauritz Larsen. As one of the organizers of the National Lutheran Council and its first president, he was really the initiator of European relief, including the work in Russia. Only twice did we have him with us for a short time. Both times I was privileged to be with him during almost the entire period of his stay. Words will not suffice me to describe the impression made upon me by the towering personality of this man. When I look at the photograph in my possession—possibly the last he had taken, it seems to me as if I saw eternity written on his forehead. One generation produces only a few such men. How the Lutheran Church of Russia should honor the memory of this man, who during his last illness, in the delirium of fever, frequently spoke of our distress, and then, in a moment of consciousness, just before the end, once more made mention of the Russian brethren! Requiescat in pace! Lux aeternae luceat et! But let me again return to Germany that I may go from house to house to give thanks. On the way here I could discharge this duty in person—first of all in Berlin to the German Evangelical Kirchenauschuss, which showed its sympathetic interest in us by means of letters and gifts. In Leipsic I could also pay an urgent debt of gratitude. The Gustav- Adolph-Stiftung has always had a warm heart for churches of the evan- gelical faith in Russia. In earlier and better days the Lutheran Church of Russia of course had less need for help from outside, inasmuch as in its Unterstuetsungs Kasse fuer evangelisch-lutherische Gemeinden in Russland it had an agency similar to the Gustav-Adolph Stiftung, which sufficed to alleviate the most pressing needs of the Lutheran Diaspora in Russia. Only in the most exceptional cases therefore was the aid of the Gustav- Adolph-Stiftung invoked. Thus it came that there was only a collegiate relationship between the two agencies. Recent events have, however, brought about a change, and the cries of distress coming from the afflicted congregations of Russia have found an echo in the Gustav-Adolph-Stiftung. The Lutheran Gotteskasten also took a lively interest in us. Substantial gifts came from Hamburg and Nuremberg. Should any of the donors be present I beg them to accept our thanks for their gifts of love. But I must hurry as there are still some in other lands that I must thank. First of all I cast my eyes toward the north,—toward the land which 44 THE LUTHERAN WORLD CONVENTION is said to be the most Lutheran in the world. We all know how highly the Lutheran faith is esteemed in the land of Gustavus Adolphus. In the distress which has in these days overtaken not only the Lutheran Chris- tians of Russia but of Germany and other lands as well, it has become impressively manifest how completely at one the Lutheran Christians of Sweden and their leaders feel themselves with their brethren throughout the world. Personally I have had no relations with our benefactors in Sweden. The gifts from there came to me by way of Germany. But I know that still larger gifts came to Russia through other channels, chiefly through the Swedish Red Cross. It was for the representatives of our Church in St. Petersburg that the Swedish brethren had a special con- cern; and these would have rejoiced to express their gratitude in person for the love they experienced. But two of them did not live to see this day of thanksgiving in Eisenach, and the others were prevented from coming. Without material and spiritual help from without our Church will not be able to maintain itself in the next few years. Under existing circumstances it will find it difficult to preserve the separate and in- dependent existence it enjoyed since the Reformation. We, however, find great comfort in the thought that our Swedish and other brethren through- out the world will come to our aid. We know that they will not cease to love us and to make intercession for us. On our part we will confess with the great Swedish king: “God is with us and we are with God, and we shall win.” When I now look still further over the list of gifts that came to us from the north, I discover some that awakened in me the deepest emotion, namely, those of the German Lutheran congregations of Latvia (Lettland). Since the days of our forefathers the Lutheran congregations of the Baltic Provinces were united in one body with those of St. Petersburg, Moscow and the whole of Russia. The bond of union, however, did not consist merely in a common form of administration, but rather in the fraternal love of those confessing the same faith, as this found expression in the work done by our Unterstuetzungs-Kasse. The congregations of the Baltic Provinces always had a warm heart and an open hand for the Lutheran Diaspora of Russia and Siberia. As an old member of. the Unterstuetzungs-Kasse I know that the lion’s share of contributions came from the Baltic Provinces. Therefore, when, under changed conditions, the Lutherans of these provinces began to interest themselves in the needs of the Lutheran Church of Russia, they were only following a good old Baltic tradition. And though now divided by different boundary lines we are still the same in faith and love. In the name of the Lutheran Chris- tians of Russia I send fraternal greetings and the sincerest thanks to all those whose slogan still is: “All for one, and one for all.” Again, I also think of the brethren in Poland who proved themselves our friends and neighbors in time of need. The Church of the Augsburg Confession in Poland felt itself especially and severely afflicted, when soon after the outbreak of the World War, many of its pastors and thousands of its members were banished into the interior of Russia. During those trying times the brethren from Warsaw, Lodz and the whole of Poland were welcome guests in the Lutheran churches of Moscow, Cracow, Saratof, Tver and other places. In their isolation they were THE LUTHERAN WORLD CONVENTION 45 especially responsive to the preaching of the Gospel. At the same time the ministers driven from Poland found opportunity in Russia to be active both as preachers and pastors. Thus the donations from Poland proved that the pastors and their people after all had some pleasant recollections of their unwilling banishment, and were not disposed to have the relations then established severed. I am sure that the expressions of gratitude I now send to Poland will be kindly received, and that they will awaken many sad, but also cheerful, memories of the period of banishment. Turning again from our nearest neighbor to those at a distance, I must now mention some whose interest in us was not due to close personal relations, but altogether to the conscious unity in faith of all Lutheran Christians. Thus I can thankfully speak of the rich gifts which came from Alsatia. Again, the donations that came from the brethren in Paris demonstrate that the Lutheran Christians of the whole world have really begun to unite. We can assure the Lutheran Synod of Paris, through which the donations were transmitted, that it too helped to strengthen us in the faith. Through these and other gifts yet to be mentioned we came to realize clearly that the great tribulation which fell upon us and other European lands, was, in the providence of God, destined to bring the confessors of the Lutheran faith in all lands closer together. What did we in Russia before know of our fellow believers in Alsace, France, Spain or the lands beyond the sea? But today we have friends even in distant Madrid, and we thank our brethren in Spain. Once more I must cast my eyes toward America to thank the Iowa Synod for its gifts of love. These have likewise helped to make us realize more fully the unity of Lutherans on both sides of the Atlantic. The same can be said of gifts received from Napolson (?) (probably Napoleon), Ohio. SoutH AMERICA AND AUSTRALIA JOIN Nor did South America desert us when the very existence of the Luth- eran Church of Russia was at stake. Even from far-off Brazil gifts of love found their way to Moscow. Whom to thank I do not know, and I have therefore asked the Lutheran Gotteskasten, the transmitter of these and many other gifts from foreign lands, to express our grateful ap- preciation to the donors. Through two different channels rich gifts also came to me from distant Australia. Hanover also sent me Australian money, but without designating the giver. Let me now thank the man who acted as the intermediary, and ask him to express our gratitude. The collector and sender of other gifts from Australia was the pastor in Apilla, in South Australia, a man, who like few others, labored un- ceasingly for the relief of the needly brethren in Russia. As appears from the list of donors, the very considerable sums of money he gathered came exclusively from the members of his parish. Therefore I did not think it enough only to make acknowledgment to him, but I sent short letters of thanks to all the individual givers, including women and children. Thus a real heart-fellowship was established between Moscow in the center of Russia, and Apilla in the distant South Sea,—a fellowship reach- ing over land and sea, or perhaps more correctly stated, straight through 46 THE LUTHERAN WORLD CONVENTION the earth. Sincere thanks to those at the antipodes who are one with us in faith and love! But I have not yet finished my song of thanksgtving. It has become so long because the mouth has spoken out of the abundance of the heart. Under other circumstances I would not have dared to consume so much of your time: but I spoke as one who was able to testify as no one else, how, in these troubled days in which all Christendom suffers, the flame of brotherly: love has flared up mightily in the Lutheran Church of all lands. Again and again the fact must be emphasized that the labor of love for which I have given thanks was not a mere matter of giving physical relief. Thousands of sufferers were of course clothed and fed. The help which the Lutherans of Russia received from their fellow-believers so effectually supplemented the efforts of the great foreign relief agencies, and of the famine relief rendered by our own government, that, after systematic distribution began, no one died of hunger and cold. Our bene- factors can have the satisfaction of knowing that the purpose they had in view was fully attained. But this is by no means all. The Lutherans of the entire world had united in a great God-desired and God-given pro- ject: and I can testify to its success. In time of greatest need and danger, when the Lutheran Church of Russia might have been regarded as dying, it was the fraternal love of those who are one with us in the faith that saved it. To return thanks for this has been my duty and mission. I have discharged the debt I was commissioned to pay, as well as I could, but our gratitude will never cease. What we shall always owe our fellow-believers is written in our hearts in letters of fire, and will continue to be recorded in the history of the Russian Lutheran Church, so that our children and children’s children will be able to read it as long as there are Lutheran Christians in Russia. But I carry another burden upon my heart—very bitter, very cruel, and beyond measure heavy. It never leaves me, not even in the inspiring hours of this Conference. This burden, moreover, I cannot unload here as I did the other. I shall have to take it along home, and I know that after my return it will become still heavier. This burden is the pain I feel when I contemplate the distressing situation in which our Church is placed, and the anxiety I have about its future. In the years just past I have had many bitter experiences. I have suffered hunger and cold; I have been seriously concerned about my children; I have met with many cruel losses of property; and many a near and dear one has been taken from me;—but nothing gnaws at my heart like the solicitude for our dear Church, no sorrow is so great as the sorrow I feel over the dis- integration of our congregations. I have learned to understand the meaning of the hymn: “Zion weeps in fear and anguish, Zion, City of our God.” When I gave thanks that help came to us when our Church was supposed to be dying, I did not wish to be understood that it was already saved and on the way to recovery. The help so far given ftas indeed arrested the process of dissolution, but it has by no means brought it to an end. Hence I was not only instructed to bring you the thanks of the Russian Lutheran Church, but also to make a request of you as the representatives of the Lutheranism of the world. I therefore also appear before you as a THE LUTHERAN WORLD CONVENTION 47 suppliant, and am not ashamed to do so. I dare do so in the city in which Luther once sang from door to door for bread. But I ask not for bread for the body, but I beg my fellow-believers to help provide the bread of life for the Lutheran Christians of Russia. Permit me to carry home with me the assurance that help is on the way. You will understand what I mean, when in the name of a million Lutheran Christians, I once more ask: Panem propter Deum. Address by Dr. Cordes (A Resume) After the representative of Russia came Privy Church Coun- sellor Cordes, of Leipsic. He spoke in the name of the German branch of the_ European auxiliary of the National Lutheran Council in America. He also represented the German missionary societies whose fields had been threatened with ruin as a result of the war but had been saved by the timely help of their breth- ren in the faith. As chairman of the German Relief Committee he expressed the profound gratitude of that organization. He showed that nearly all the Lutherans in the world vied with one another, and that too, in increasing measure, in coming to the help of their brethren in need. He mentioned particularly the Luth- eran Churches of America and those of the Scandinavian lands. In addition to the great organizations that have enlisted in this work, individuals also have rendered the highest kind of service. Dr. Larsen made the supreme sacrifice and gave up his life in this work of love. And his faithful fellow-worker and successor as director of the work has passed through very serious sickness because of the severe physical and spiritual strain of the work. The speaker then described briefly the nature of the help which the brethren in the faith have rendered. The chief items were money, clothing and the necessities of life. But Dr. Cordes em- phasized the thought that these material gifts were intended to strengthen the faith of the brethren and sisters. Those who gave of their substance do not regard themselves in any sense as bene- factors, with a patronizing pride in their charitable deeds. They regard themselves merely as members of the body of Christ whose plain duty it is to further the well-being of their fellow-members according to the best of their ability. And the material gifts were not the most significant form of support that was extended. Invaluable service was rendered, particularly on the mission fields, through channels of diplomacy and above all by lending mission- aries themselves. This work still continues. The field of labor in this relief work was limited in a general ae 48 THE LUTHERAN WORLD CONVENTION way by the principle: “Do good to all men, but especially to them that are of the household of faith.” But the word “especially” was loosely interpreted and the limitations were not strictly ob- served. For example, the great multitude of Lutherans who are included in the Union Churches of Germany were not over- looked and help was given to them, particularly in their phil- anthropic enterprises. If we take a survey of the relief work that has been done by the brethren in the faith during the past few years it will be seen that millions of human beings have been rescued from the jaws of starvation and despair, hundreds of institutions and other enterprises of Christian love have been enabled to continue their benevolent work, very important mission fields with blessed history and hopeful prospects have been saved from destitution and preserved for the Lutheran Church, and Lutheranism in the stricken territories of the old world has re- ceived enormous moral encouragement. Therefore from the inmost depths of our souls we express our heartiest thanks for this great love shown us by our brethren in the faith, May God recompense it with the riches of His grace. Dr. Cordes then continued: May I in conclusion ask a favor? This very first session of the Lutheran World Convention has set up the theme: Let us help one another. Evidently the Con- vention is deeply in earnest about that theme. Well then, let me say that we need your help in another respect, and without this there would be a painful gap in the generous assistance you have already rendered. We need your help in a spiritual emergency, a burden that weighs more heavily on us than any other burden. I shall speak with requisite reserve, but for the sake of my con- science I cannot keep altogether silent. You know that as a people we have not only been rendered defenseless before the world but also without honor. Now please don’t turn away with the objection that politics has no place in a Lutheran World Convention. This is not a question of politics. I speak of it only insofar as it concerns companions in the faith. Of course, it cannot be a matter of indifference to Lutherans, no matter what nationality they belong to, when the land and people of the Luth- eran Reformation are summarily condemned by the council of nations as pariah, outcasts without rights and without hope. Surely this cannot be a matter of indifference. But entirely apart from that aspect of the matter, there are millions of your fellow-believers whom the public opinion of the world is branding THE LUTHERAN WORLD CONVENTION 49 with the most severe infamy. Even we with whom you have here convened, we whose hands you grasp as you call us breth- ren,—we are bearing such insults. For example, just one of the many galling facts, take the case of the mission fields. Your fellow-believers are still forbidden to return to their missionary work and thus are denied the right to do that which the Lord of lords has laid on their hearts as a sacred duty. I think you must understand that such burdens as these rest more heavily on our souls than any other kind. I believe too that you will not say that this is no concern of yours but that you will recognize that a Lutheran Convention which has set up the slogan: Let us help one another, is in duty bound to give ear to the plea for brotherly help in such a situation. But’ what sort of help am I going to ask of you? My request shall be a very modest one. I only ask that you shall examine for yourselves thoroughly and without prejudice whether the accusations against us are true and just, or whether they are untrue and unjust. All that we want is truth and justice. And if you are not convinced that the burdens under which we groan are an injustice both in the light of God’s Word and in the light of the Christian conscience, then do nothing. But if you are so convinced, then proceed to act with vigor. Bear effectual witness against the injustice wher- ever and whenever you can. Help to dispel in your community the mists which war psychology has generated, and help us to _re- | cover our fair name in the world. Then let us strive together | to make the Lutheran Church the unseared conscience of the world. You have heard my plea. I hope you will look upon it with favor. ‘ : i | j ; -y X AN OPEN SESSION AT WARTBURG CASTLE WARTBURG Bishop Ihmels Defines the Church of the Word and Strikingly Uses the Syllables of Wartburg to Draw Lessons for the Present Time Wartburg,—what a flood of thoughts that word awakens in our hearts! We see the man who here went in and out and presented his German people with the German Bible, but at the same time the man who labored that all nations and all Christendom might have a proper understanding of that Word. Therefore let the Church of the Reformation think of her teacher,—as the writer of the Hebrews has it—her teacher who has spoken to her the Word of God. Just that is Luther’s significance for Church History and indeed for universal history that he spoke the Word of God to his German people, to the Church, to all mankind. Luther was no apostle or prophet. From the grave he would still lift up his hands in horror if he knew we were comparing him with the apostles and prophets. But one thing he was: he was the chosen instrument through which God aroused to new life in the Christian Church that divine Word which He delivered of old to those first witnesses of His. Luther recovered the truth that God’s Word has a sacred center, even Christ. Before His glory all the glory of the whole world sinks into insignificance, and before His holiness all the righteousness of men is shattered into fragments. But that same Christ is our righteousness and our salvation. Since Luther taught Christians to interpret the Word of God from the Christo-centric point of view he was able so to proclaim it that some were filled with fear at the terrible tones while others heard his message gladly and rejoiced at the sweet sound of the blessed Gospel. Therefore, O people of Luther, ye who call yourselves by his name, think of your teacher,—and be thankful. Think and thank. You are told that you are poor, and some in our midst even seem to believe it. I tell you you are rich. You have the pure and unadulterated Word of God, and in that Word you have your Lord Jesus Christ, and in that Lord Jesus Christ you have your God. If God be for us, who can be against us? So therefore thank God and sing—yea, sing. But see to it that your thanksgiving is of the right sort. Do not imitate those who adorn the graves of the prophets but trample the prophets’ teachings under foot. You heirs of the Reformation, hold fast to the Word that Luther has spoken to you and make it fruitful for all Chris- tendom. Let no one take it from you by false criticism. But see to it that in these wretched times it finds its way into the homes of the people. Especially in these confused and confusing times preach the Word and be 50 THE LUTHERAN WORLD CONVENTION 51 instant in season and out of season. Despite all appearances to the con- trary I venture to say that our people and humanity in general are hunger- ing for the Word of their God. At any rate it is certain that humanity will never recover at all from its present sick condition unless it recover by the application of the Word of God. But even if the world should actually refuse to hear any longer the voice of its God, the preaching of that Word would still not be in vain. Even then the preaching of the Word would help to bring about the end of the world, that fearful and terrible day when heaven and earth would pass away with a crash and all the kingdoms of the world would end, that blessed and glorious day when the Kingdom of God would be com- pleted and a new heaven and a new earth would come in glittering glory,— that great day when the Lord Jesus Christ would return and the Church would go to meet Him in triumph. For that day prepare thyself, O Church of the Word, adorn thyself for it, rejoice in its prospect though com- passed about now with all manner of trouble. For thou hast the Word of God, thou hast the light and the compass that points the way to the perfect world. But of course if it is to be thy lot to render such a service with the Word of thy God, see to it first of all that thou thyself really live from that Word. From that passage in the letter to the Hebrews receive also the admonition to pattern after Luther’s faith, How dare we call our- selves by his name and yet refuse to follow him in his faith. Therefore contend for the faith as he contended for it. There is no genuine Luth- eran who does not in one way or another face as his supreme question: How can I be assured of a merciful God? How can I be sure that God is my God? There is no mature Lutheran who does not get an answer to his question in the unshakeable assurance that comes from his faith in our Lord Jesus Christ: My God, my Father! Contend for the faith and then contend in the faith. It has been said that to be a man means to be a contender. At any rate it is certain that to be a Lutheran means to be a contender. To be disciples of Luther and to desire a life of ease,—how can the two go together? Is it not in our own Church that we are compassed about by so great a cloud of wit- nesses, even by those who have witnessed with their life’s blood? The line extends from those first martyrs whose memory we have recently revived even to those blood witnesses whom God has given His Church in most recent times in the Baltic provinces and elsewhere. To this great procession of witnesses go join thyself, O Church of the present day. Do not ask a better lot than thy fathers had. Yea, count it a high honor if God give thee a special call to the arena of conflict. Thou knowest that the nearer we come to the end the more decisive do events become. There- fore do not refuse the struggle that is set before thee. Struggle, con- tend, and—wait (warte). Wartburg—here the great contender for the faith had to learn to wait (warten). How difficult that must have been to one of his nature! And yet he learned to thank God that by his sojourn here his own personality sank into the background and so his friends were compelled to think only 52 THE LUTHERAN WORLD CONVENTION of the cause itself and of the Lord. And how splendidly he himself was inwardly matured by his period of waiting here! That was clear when his quiet waiting was at length turned into vigorous action and in spite of all good advice to the contrary he presented himself on the scene of strife. Quiet waiting and vigorous action,—these seem to be pure op- posites, and yet a passage in one of the epistles of Peter makes bold to link them together, for both of them are characteristic of the Christian life. Perhaps the present moment is to be the Church’s period of quiet waiting. But while we are waiting let us prepare ourselves for that vigorous action that will be called for when the hour of the Lord is come. At any rate the only proper way to contend for the faith is for our souls to wait from one morning watch to another, to wait for the Lord and for that hour when in His wisdom He bids us act. My soul, wait thou only on the Lord! To wait and to act—both may be demanded of those who believe. For when anyone really believes the Word of his God then he is securely hidden in that Word as in a strong fortress (Burg). Wartburg—the last syllable also has a lesson for us. The great truth that Luther set forth in that resounding battle-hymn of the Reformation he had personally experienced here in the Wartburg as a grand object-lesson from the heart of His God. A Mighty Fortress is Our God! Well, then, let this battle-cry sound out in all the strife of these days and in all the work of our lives in all the spiritual conflicts of lonely nights: A Mighty Fortress is Our God! In this assurance let us learn to wait and to work, to contend and—to triumph. This hour at the Wartburg is to be a confession of our faith. Let us therefore confess together our faith in the eternal Word of our God as the living fountain of the teaching of the Church and the unfailing index of her entire life. By our faith in that Word we gather ourselves about Him who is the center and core of that Word, Jesus Christ, true God, born of the Father from all eternity, and also true man, born of the Virgin Mary, who for us and in our stead suffered death in order that by His own blood He might redeem us and win us as His own, who rose from the dead on the third day, that we might always live as His subjects in His Kingdom. We confess our faith in that God who was thus revealed in our Lord Jesus Christ, and we praise Him for the blessed assurance that He is ours because we are justified by faith, and we consecrate our- selves to Him; anew to serve Him eternally with our bodies and lives. And finally let us turn our confessions and our vows even now into the song of victory: A Mighty Fortress is Our God; The Word They Still Shall Let Remain; The Kingdom Ours Remaineth. Amen. The answer to this address came from the entire assembly when they all confessed as with one voice, “I believe in God the Father Almighty,” and so forth. THE LUTHERAN WORLD CONVENTION 53 “ON HISTORIC GROUND AT EISENACH” Prof, Charles M. Jacobs, of Philadelphia, Relates the Luther of the Wartburg Who Came From the Diet of Worms, to the Evangelical Church of Today About the spot on which we stand the memories of other days have thrown a halo of romance. These walls were built for war. Knights in iron armor once rode out from them, or in times of danger drew them close as a defense against their enemies. They symbolize the reign of force. But mingled with these memories of war are others of a gentler and more tender sort. The name of St. Elizabeth makes us remember that even in the days when force was king, there was another power than force. It was that power which softens life’s brutality, and fills men’s hearts even in the midst of struggle, with the peace that passeth under- standing. It was that power which among those who yield themselves to its working, must banish war, abolish hatred and cement the bonds of human brotherhood. For the sweet saint of Thuringia is a symbol of self- sacrifice for Christ’s sake. Yet it is neither of these things that has first place in our minds and hearts today. We have come from East and West, from North and South, some of us over thousands of miles of land and sea, because it was here four centuries ago that one of the world’s great prophets toiled and labored in order that men might have a larger vision of the truth that makes them free. The things that we remember here today are those for which Martin Luther stood so stoutly during his months of lonely exile in this “land of the birds” as he was wont to call it. The things he stood for then we have learned to think of as the very truth of God, and because we so regard them we are here to dedicate ourselves anew to the task of maintaining them and spreading them throughout the world. It is proper therefore, that we ask ourselves’ what those things are. nwo ot I. The Luther who in the months of May, 1521, to March}: 4522,: gazed! from his window in this great castle over the tops of the Thuringian! foresty was the Luther who had come from Worms. He was coinpelled>tostive' here because he had been there. There before thehighest authorities cof Church and State, he had dared to stand forathe diberty:ofoconscience; for the right of a man at his own peril to Hofdchis ownobelieisiodlechad ventured to declare by deed as much asiby! wotdjuthat neithér “Chuteh) nor State can compel the soul of man. qxo ebnit isdt dintt orlt yd ovil jenot 31 For that liberty we must always! standsw Webmustsguaranteee withnall earnestness as a gift from. Godithe right toi thinkjitocsearch, to discover’ to believe that which we filidi:td bé.ctrue/iand weamust grant 'this! same right ungrudgingly to. othier$) ot mi esw isdt dtnit of} ,wond eslteoqs II. But if thatuwefeothe lonly meanind ofthe great protest: that.Luther made at Worms, he would have been only a rebel, a preacher of disorder and discontent. o1H@thad géheifarobeydndthateyoltdvas' not antellecttal license! nor ispirituali anarchy for!ivhieh! hetherethdt stdod, but!for liberty; which! hie obonceived tasrds pétfece tatvow The? rights for which the hdd'pled 54 THE LUTHERAN WORLD CONVENTION was the right to obey the Word of God. The freedom he had refused to surrender at anyone’s command was freedom to receive as truth the revela- tion of the Lord in truth. He had won his own liberty by placing himself under the Word of God. And for that principle we, too, must ever stand. The freedom of our hearts and minds must be a freedom under God. III. It was through faith that Luther had won his freedom. The promises of God, given and pledged in Jesus Christ, had entered into this man’s heart and soul. With all the ardor of Paul he had taken them into his life, and made them his own possession. Because he trusted Jesus Christ with a trust which nothing could unsettle or disturb, he could be sure that he was God’s freeman, freed by Christ from the guilt of sin and from earthly proofs of earthly guarantees of future blessedness. For that faith it is our duty to contend. It is more than right thinking even concerning God and Christ, for it is a fastening of the heart and soul to the Saviour, and through him to the Father. To keep this prin- ciple the center of our Church’s life and teaching is our great task today. To hold that faith though the world should fall, to hold it even though the world that we have known may seem to be going even now to ruin before our very eyes—that is no easy thing; and yet it is not harder than in the days when Luther sat here in the Wartburg and saw the world of his day breaking up around him. ‘The things that are seen are temporal but the things that are not seen are eternal.” Greater is he that is in us than he that is in the world.” That is the voice of faith. IV. Again the Luther who lived and labored here was the Luther who had found the Word of God in Holy Scripture. It was no new thing, this Word that had come to him, but very old. It was as old as the writings of Israel’s prophets and law-givers, old as the life of Christ, old as the interpretations of that life which the New Testament contains. And yet in one sense it was new, as truth is always new to those who seek and find it. This was the Word that had penetrated to his soul’s depths and brought him to a new birth of child-like faith. Here then in his “Patmos” he toiled and labored to give his people in their own tongue the Word that had set him free. He was conscious that he was himself “only a voice crying in the wilderness” but he was con- vinced that through that voice men could be led to Christ. Often enough he spoke in earlier and later days about the verbum dei vocale, the preached Word, but the preached Gospel was to him only the truth of Holy Scrip- ture, verified in man’s experience and declared through human voice. And here is another principle to which we must hold fast. Our Church must always be the Church of the written Word, the Holy Scriptures. It must live by the truth that finds expression there. It may change the form of statement a hundred ways. It may—indeed it must learn, to see the truth of Holy Scripture in new relationships, remembering that “the letter killeth, but the spirit giveth life.’ But the truth which prophets and apostles knew, the truth that was in the Christ Jesus to whom they testified, must ever be the Church’s guide and the Church must ever be its witness. ' V. Once more, however, the Luther of the Wartburg was one who had to contend with other forces than those of tradition and authority. While he sat there day after day, working with almost incredible industry THE LUTHERAN WORLD CONVENTION 55 and patience at his German Bible, his soul was troubled by the news that came from Wittenberg. There men were teaching sfrange doctrines, casting away the forms of worship that centuries of use had hallowed, discarding the symbols through which the faith of generations had found expression, throwing aside the sacraments as human inventions, claiming that they were themselves the mouthpieces of God. For these teachers Luther had strong names of condemnation—‘liars,” ‘“deceivers,” “evil and seducing spirits” were almost the mildest of them. Luther was no destroyer of the past. All that was good and true in it belonged to him. He claimed it as his heritage. With all reverence and humility he might have echoed the words of Jesus, “I am come not to destroy, but to fulfill.” And to that principle we also must be true. We neither can have nor wish to have a new religion. Science cannot create one nor philosophy. Our religion has come to us from God Him- self, through His Son Jesus Christ and through His Holy Spirit. It is the eternal truth for which faithful witnesses have stood through all the centuries. We honor and revere the testimony of the past. We preach the Gospel of the mercy and the love of God which apostles and evan- gelists proclaimed to the world of a long distant day. We use the same sacraments as they. The Lutheran Church casts away nothing that the past has bequeathed to it save only that which contradicts the Word of God. “Prove all things” is our motto; but also “Hold fast that which is good.” Therefore we keep along with the Holy Scriptures, those creeds and confessions which are the testimony of the past to faith. To these principles and tasks then, we Lutherans gathered on this spot, hallowed by the memories of that heroic spirit who lived and labored here, dedicate ourselves anew today. The exercises at the Wartburg concluded the program of the session open to the general public. Thereafter admission was by card. THE FIRST CLOSED SESSION Tuesday, August 21 The formal address of this session was delivered by Presiding Officer Bishop Ihmels as follows: THE ECUMENICAL CHARACTER OF THE LUTHERAN CHURCH In yesterday’s public meeting, I endeavored to express the deep inner feeling with which we have come together here from almost all the Lutheran Churches of the world. Today, when we are meeting in a more intimate circle and when we have already formed somewhat closer relations with one another, we shall perceive that feeling the more keenly. I can only hope that these days, which we are spending together, may indeed become more and more that which we today call an experience. And what is this experience? I can reduce it to a very brief formula. We are experiencing the ecumenical character of the Lutheran Church. It is a two-fold experience. On the one hand, we, who have gathered from among the most widely different peoples of the earth, are learning that, amid all these differences, nay, despite all the contrasts that exist between us, we know ourselves to be entirely one in a common faith and a common confession; for the Gospel of the Reformation is a Gospel for all peoples. At the same time, we are filled, indeed we are well-nigh awed, by the consciousness that, in our deepest religious experience we meet on common ground the Christians of all times and all confessions, insofar as they truly believe in Jesus Christ and seek their salvation in Him alone; for the Lutheran Church is but a manifestation of the one essential Church, the communion of believers. If all of us are moved by this double experience, then the selection of the theme for this first meeting needs no justification. When we speak together of the ecumenical character of the Lutheran Church, we are merely expressing a need which we feel. In trying to analyze and to clarify our thought of it, we are laying the foundation for all of our sub- sequent discussions and making sure that we shall come to them with a clear conscience. I First of all, then, Luther’s doctrine is a word for all men. Why? Briefly and sharply, Because it has to do only with the re-discovery of the old way to God through faith in Jesus Christ alone. I must try to en- large somewhat upon that statement. In the Reformation we have a new interpretation of Christianity. The idea that the Reformation was only the abolition of some abuses or the application of certain notions of reform may be regarded today as no 56 THE LUTHERAN WORLD CONVENTION 57 longer valid. The Reformation turned upon no less an issue than the interpretation of Christianity as a whole, and the new interpretation which Luther gave to it was, in reality, the ancient biblical interpretation. We are conscious that these are tremendous statements. No one suffered more under that very consciousness than Luther himself. Again and again the question became to him a strong temptation, “Can it be possible that I alone am right, and all the rest wrong?” And yet it was true. Luther was the first who was able to say anew what Christianity, in the sense of the New Testament, really is——not a relation to the Church, not even a relation to God mediated through the Church and having the promise of eternal salvation in the future. Instead of this, Christianity becomes again a present communion with God. To be sure, it is never experienced except inj the Church, but it is out and out a personal communion, and therefore necessarily: includes personal assurance. How did Luther come to this new interpretation of Christianity? The whole Reformation was born of a single question, “When shall I get me at last a gracious God?” To Luther that meant, When shall I at last be sure of God’s grace? When shall I at last be sure that God is my God? The Church of the Middle Ages did not reckon with this question. Did she not herself guarantee salvation to all her members who con- scientiously kept her rules? Why, then, should this monk demand, over and over that, a personal assurance of salvation? It is an obvious ques- tion, but it overlooks one thing. What if the conscientious Christian cannot prove to himself his own fidelity to the Church and the demands which she imposes, in the name of God? Amid all his striving after the testimony of a good conscience, Luther sank deeper, and ever deeper, into the sorrowful lamentation, “My sin, my sin!’ Out of this state of lamentation he came only when, in the Word, he met the Christ, in whom God forgives sin, makes sinners righteous and saves them. Thenceforth his comfort was the word, “I believe in the forgiveness of sins,” and all preaching got a single center,—‘“Only through faith in Christ are men justified and saved.” The ecumenical character of Lutheranism depends, therefore, upon one very simple, but very earnest, question, “Can Luther’s experience lay claim to universal validity, or is it only, as some have thought, the result of an over-tender conscience, which secretly delighted in self-torture?” In the latter event, there would be nothing ecumenical in Lutheranism. But if the experience of sin, which Luther had, is universally valid, then every conscience which has been really awakened—whether it knows of Luther or not—can come to peace only in that experience which he had, the ex- perience of the old Gospel of Christ. Where a man comes from, what his outward circumstances are, these things make no difference. If the ques- tion after God has arisen within him, then Luther, with his new inter- pretation of the ancient Word, has the answer and the only answer. We, for our part, are all of us witnesses, in one way or another, that Luther’s experience is universally valid. We come from the most widely different peoples; in outward things our lives are infinitely different; even our religious experiences are different; but in this we are all one, and for this we all stand—wherever a man is really alone in the presence of God and personally learns the reality of God, whether in the hot South 58 THE LUTHERAN WORLD CONVENTION or in the high North, whether in the attic room of a poor widow in some great city, or in the book-lined study of a scholar, there, in the presence of the holiness of the real God, man’s own righteousness is broken to fragments, and he learns to live, really to live, only in faith on Him who is our righteousness, our Lord Jesus Christ. We may therefore venture the paradox that the thing which proves the ecumenical character of Lutheranism is its one-sidedness. Lutheranism is one-sided. It thinks of man only in his relation to God, therefore it has a word to say to everyone who is human. It places man before the face of God, and desires to teach him nothing except the “holy art” of saying, in faith on Christ, to that God who is, and who must be, his judge, “My God, my Father.” And Lutheranism is the great preacher of the one thing needful, to long for God and to gain God. Therefore it is a preacher for all who are made by God and for God. Moreover, it is especially Lutheranism which leaves room for all the natural peculiarities that exist by God’s will. To avoid misunderstanding I would emphasize the fact, however, that I am speaking of those peculiarities which God has bestowed, not of those which are the natural result of sin. For these latter there is, within the religion of the Reforma- tion, no room at all. Lutheranism knows nothing of the art of making the natural man holy. To man’s natural sinfulness there is appointed only death, so that, in faith on Christ, all things may indeed become new. But with the peculiar characters of men and peoples, willed by God and bestowed by God, it is quite otherwise. They are to be hallowed by the Gospel. For these, then, there is ample room. Nay, the will of God is done when the nations bring their especial capacities and gifts to the Lord Christ, as a sacrifice, and have themselves consecrated and hallowed by Him for His service. Lutheranism understands Jesus’ last testament, “Make disciples of all nations.” That is the reason why we strive to found national churches on the mission fields, and also why we fear to break up national churches, even though they seem to have grown old, before God’s hour has come. God’s will is done when, among the dif- ferent nations, the one Christianity, beside which there is no other, receives its peculiar national stamp, and one national church supplements and serves another. Even in matters of ecclesiastical order, the ideal must be, not outward uniformity, but inner unity amid a multiplicity of forms. By that I do not mean to say that the external organization of the Church is a matter of no importance. I fear that among Lutherans things of that kind have been said too often and too much. Especially we German Lutherans, who are compelled today to undertake the task of reconstruc- tion, should strive with all earnestness that the Church now really re- ceive the constitution which best expresses its innermost nature. But even so, it still remains true, that in Luther’s sense, the unity of the Church is guaranteed, not by oneness of organization, but by oneness of faith and confession. And, in this connection, it should be emphasized that national differences in the life-forms of the Church should only help to bring out the richness of Lutheran life. I can testify that at the two great conventions of our General Evan- gelical Lutheran Conference, at Lund and Upsala, despite the different forms of our church organizations, we had not for a moment the feeling THE LUTHERAN WORLD CONVENTION 59 of foreigners; from the beginning we breathed the air of home. I hope that today we have the feeling that we, who represent the most diverse national expression of the one Reformed Christianity of Luther, have only to learn from one another and are obligated to serve one another. In many tongues and to many melodies the one hymn of grace! In this is revealed the oneness and the richness of the Lutheran Church. But all of this comes from the strong’ consciousness of unity with all © believers in Christ, of all times and in all communions. That is the other sense in which we speak of the ecumenical character of our Church. II I have spoken of ‘“‘Luther’s doctrine.” It was done purposely. A part of my purpose was to have a formula which could easily be enlarged, and also corrected. Luther himself would not have been glad to hear the expression. He wished to introduce no special doctrine alongside of that which was universally Christian, and did not like it when people called themselves after him. “What is Luther? The doctrine is not mine. I am and will be no man’s master. With the whole Church, I have only the common doctrine of Christ, who is the Master of us all.” These are great words, great because of their very modesty. Luther, then, was keenly conscious that he was only carrying on the teaching of Christ, and that in this he was at one with the Church. This was the corrective for the temptation which came with the question whether he alone was right and all others wrong. How did Luther become master of that temptation? Only by convincing himself again and again that, despite the contradiction of the Church that then was, he nevertheless had the word of his God on his side, and that he must, therefore, be at one with the Church, which, in the last analysis, desires the doctrine of Christ. The idea that he might be teaching something new would have been altogether intolerable. Luther, therefore, knew perfectly what he was doing when he accepted so emphatically the dogma of the ancient Church. To be sure, there are those who have seen in that the relics of a medieval habit of thought. Luther might almost seem to have anticipated that something of the sort would happen. He expressly repudiated the idea that at some later time he would teach differently. With all the earnestness of which the man was capable, he solemnly asserted that, if any one were to say hereafter that Luther would today teach differently, he desired to declare in advance that his doctrine would be the same, today and at all other times. If we are unwilling, in the face of such declarations, to take his adherence to the common creed of Christendom seriously, then we must make Luther either a most unclear thinker or a diplomat. Luther was neither. He knew what he was doing when he accepted the creed of Christendom. He actually lived by this creed. For him the creed of the ancient Church was only the unfolding of faith in Christ, and in this view he was entirely right. But by this faith he lived. One may go so far as to say that the whole difference between the Christianity of the Reformation and that of the Middle Ages, and even its advance over the Middle Ages, lies in the one fact that that which was for medieval religion doctrine—doctrine which one must believe in 60 THE LUTHERAN WORLD CONVENTION order to experience the effective operation of the Church—became, in the religion of the Reformation, the immediate content of faith, by which this faith lived. Two observations upon our own Confessions are especially char- acteristic of this change. Where, in the Confessions of the Reformation, do we meet with statements concerning the work of Christ? In the state- ments concerning justification by faith. In the Middle Ages the work of Christ was treated, more or less, as the abstract precedent condition for the operation of the Church, and it was to the work of the Church that the salvatiory of the individual was referred: without Christ’s merit, of course, there would have been no grace for the Church to distribute. In the Reformation, on the contrary, Christ, His work, His vicarious taking of our part, becomes the perfect correlate of justifying faith. As God in Christ reconciled the world unto Himself, so my justification comes to pass when I, in faith, relate this reconciliation wholly to myself and allow it to be true for me, so that the Lord Christ becomes my Saviour and my Reconciler. This same connection of Christ’s work with justifying faith comes out again with especial clearness and this is the second point to which I would call attention—in the Smalcald Articles, where we meet the famous praise of justification by faith as the article which cannot be given up though heaven and earth should fall. The word grows out of a confession to Jesus Christ as our God and Lord, who died for our sins and rose again for our justification, and the opinion has recently been ventured that it is this confession, and not the confession of justification, which is designated as that fundamental article on which everything depends, “which we will teach and live, in spite of pope, devil and world.” Exegetically considered, the question is, in fact, not a simple one; but so far as content is concerned, it is entirely characteristic that a sharp distinction should be impossible. The Reformation-confession is entirely sure that in emphasizing justification by faith alone, it is merely drawing the conclusion of the confession to Christ and His work. Therefore it is so absolutely false, when men admit that Luther con- sciously accepted the ancient dogma, and then go on to maintain that in his confession of justification by faith he added something new, gave the old possession of the Church a new center. Luther really wishes to do nothing more than to make that confession to Christ fruitful for the per- sonal life, by means of the personal “Yea” of faith. I repeat it,—Luther is concerned only with the consequence of the fundamental confession of Christianity. For a Church which had passed through the legal school of the Middle Ages, it can be said that the Reformation was a repetition of the things that Paul emphasized in his arguments with the Judaising errorists. They, too, did not deny the common preaching of Christ and of His death and resurrection for us; they too wished to be saved by them. But, at the same time, they taught that “the work of the Law” must somehow advance man’s righteousness before God. In opposition to this opinion Paul insists, with unsurpassable clearness, on the knowledge that this is a question of one thing or another. He took that position most em- phatically in the Antiochian discussion, even against no less a person than Peter (Gal. 2:14ff). He puts the case sharply. Either we would be righteous and be saved through Christ and Christ alone, in which case we THE LUTHERAN WORLD CONVENTION 61 dare not make our salvation by God dependent in any way on any out- ward work; or we seriously think that our justification depends upon the observance of definite legal prescriptions, in which case Christ has died for us in vain and we have lost Christ (Gal. 5:4). It was this self- ‘same thing that Luther had experienced in another, yet fundamentally similar way, and it was this that he desired to preach,—either Christ alone, and therefore faith alone; or faith and works, and then no longer Christ alone. III That conscious emphasis on “Christ alone” works out in still another direction,—in the new interpretation of Word and Sacrament. For if everything really depends on faith in Christ, then the question becomes insistent, Where does the Lord Christ so meet me that He compels me to believe in Him? This is the root of the Lutheran interpretation of Word and Sacrament. The Reformation recovers the understanding of the sense in which Paul combined, with the witness of the re-, conciliation completed in Christ, the reminder of the “Word of recon- | ciliation” committed to the Church (II Cor. 5:19). How would God’s | act of reconciliation help us, if the knowledge of it did not reach us in the Word? That is the deepest meaning of the Lutheran interpretation of the Word. In the Word the historical revelation of God, as it is comprehended in reconciliation through Christ, becomes for me an effective, present fact, a fact of today, so that it has the power to beget faith, and to lead me into communion with the God who is revealed in Christ. Therefore it is fundamental to Christianity, in Luther’s sense, that faith in the Lord Jesus Christ comes into existence through the Word and only through the Word. So far is this true that the Sacraments are means of grace only for the reason that in them the Word has taken visible form. As in the Word God applies Himself to the congregation, and in the congregation to its single members, so in the Sacraments He applies Himself to them in a peculiarly individual manner. If this is true, then there is an end to the symbolical interpretation of the Sacraments, as though the congregation were here performing some kind of a symbolic act; for it is God who is here dealing with men. Nor is there any room for any bloodless re- petition of the sacrifice of Christ; “by one offering God hath perfected forever them that are sanctified.” But this makes room for a simple, biblical interpretation of the Lord’s Supper. As our Lord Christ, in His death, gave Himself wholly to humanity, so, in the Holy Supper, He wills to give Himself wholly to me, with His body broken for me, with His blood shed for me, so that henceforth I dare confess,— Ich habe Jesu Fleisch gegessen, Ich hab sein Blut getrunken hier, Nun kann er meiner nicht vergessen: Ich bleib in thm und er in mir. Here, then, the fact appears again. In everything we have but one concern,—Christ alone. We have no thought of supplementing in any way the universal Christian preaching of Christ. What we have against the other communions is only this one thing,—that they do not really take 62 THE LUTHERAN WORLD CONVENTION seriously that confession of Christ which they have in common with our- selves. And we see our ecumenical calling in the duty to insist upon the consequences which come out of an earnest confession to Christ. For, of course, men cannot sing the praise of Christ with us and, at the same time, make salvation dependent on obedience to commandments of the Church or insert between Christ and the individual a legally organized, ecclesias- tical institution of salvation to be Christ’s representative. Nor can men base their assurance of salvation upon Christ alone, and, at the same time, upon a predestination that is not mediated through Christ. Just as im- possible is it to emphasize faith alone, and then to say to the believer, “To be sure, you must be baptized again.” It is not proper even that men preach Christ alone and then darken their preaching again by prescribing methods by which men must come to faith. I believe that he who under- stands this will also understand that, in the conflict of all the communions, we are not at all concerned with the obstinate defence of something that is our own especial possession, but, in reality, with nothing else than a conscious enforcement of the ecumenical confession concerning Christ. On the other hand, with this as our center, we are in a position to recognize the truth that other communions have, and to learn from it. I may not carry that thought into detail today. I can only indicate at one decisive point how our Church is able to be just to interests that conflict with its own. With the Catholic Church, we wish to emphasize the ob- jectivity of the Church. For us too it is the pillar and ground of the truth, the work-shop of the Holy Ghost, the place for the rise and development of faith, the aim of all the work of God’s Spirit; but all this the Church is, only as the congregation of believers. This is a necessary conclusion from the central importance of faith. On the other hand, we feel our- selves entirely at one with the many forms of subjective Christianity, in their emphatic demand for personal faith; but because this faith arises only through Word and Sacrament, the Church, as the place where Word and Sacrament are operative, is constitutive of all religion, and over against all mere individualism, we take refuge in the confession, “I believe in one holy Christian Church.” In CoNCLUSION In conclusion, I would once again sum up everything that has been said, in order. to emphasize the point which decides our claim to be an ecumenical Church. We have seen that we make this claim in a two-fold sense. Our Church claims to be for all people, and she makes this claim because of her consciousness that she stands wholly for the one truth by which all Christendom lives. Her two-fold claim rests, as has been shown, upon the consciousness that she has on her side the Word of God, properly understood. It is this which finally decides her claim. If the other com- munions desire the Word of God, and if they are, nevertheless, unable to recognize the ecumenical character of Lutheranism, then they must prove to us that we depart from that Word in any respect. If, on the other hand, we are able to convince ourselves that the Word of God bears testimony for us, then the question of the ecumenicity of Luther- anism is decided. THE LUTHERAN WORLD CONVENTION 63 Thus this hour becomes an hour of solemn self-examination. Our Church can rejoice in her ecumenical character only so long as she really, in all her doctrine and in all her life, deals seriously and earnestly with the Word of God and with the central importance of the confession to Christ. We are serious enough not to avoid the self-examination, to which this claim of ours summons us. The purpose of this Convention is not self-glorification. On the con- trary, we do not forget for a single moment that the Reformation began with a word concerning repentance. Our Church, just because she is a Church of faith, must also be a Church of repentance, or she will cease to exist. But the more deeply and the more sincerely she bows down and purifies herself in penitence to God, the more can she rejoice that she is the Church of the word concerning Christ, a preacher of Christ, continually calling the other communions to Christ, to Christ alone. Jesus Christ! In that Name we are one, and in this Name we become one with all who believe on Him. Therefore, as I close, I make this confession, in your name and in the name of the whole Christian Church, and say, “Jesus Christ, the same yesterday, today, and forever.” = At the conclusion of Bishop Ihmels’ address, its discussion was opened by Bishop Dr. Jaako Gummerus, of Finland, in a formal presentation under the title THE ECUMENICAL CHARACTER OF THE LUTHERAN CHURCH In profound and weighty statements Bishop Ihmels has set forth the ecumenical character of the Lutheran Church, as in principle it expresses itself in the specific character of the Lutheran faith and in what might be called super-historical reality. I shall add only a few remarks based on history and present-day conditions, partly to show how the ecumenical character of our Church manifested itself in its actual development, and partly to indicate how and why this character, after all, did not so impress itself upon history as might have been expected. The study of Reformation history has always resulted in placing the overtowering and universal significance of Luther in the intellectual life and history of the Western Church in a clearer light. Attempts have indeed been made to minimize Luther’s greatness. Dependence on the Middle Ages has been charged against him, and the independent char- acter and great influence of other simultaneous movements and person- alities, such as that of Anabaptism, Humanism and Calvin, have been examined and their significance for the new era emphasized. But in every case there was excessive zeal to make a new discovery, while at the same time the originality and the unique greatness of Luther remained un- dimmed. The admirable investigations of Holl have finally established this; and one learns again how that which was central with Luther, to wit, the Gospel and the proclamation of the way to God, was in reality 64 THE LUTHERAN WORLD CONVENTION the starting point of his newly created influence in every direction, how universal, how ecumenical he is in fact, and how much he can still teach us today. Calvin, in spite of his own individuality, stands on his shoulders. The rapid and extensive spread of the Reformation during its first decade to all European countries is a historical proof of the universality of Lutheranism. It is well known that when the counter-reformation began in Middle Europe almost nine-tenths of the population was evan- gelical, 7. e., Lutheran, in sentiment. In Poland the Reformation was on the point of winning. The Spaniard d’Enzinas, the Italian Paleario, and many others prove how completely, and with what genuine sincerity, the South Europeans could also accept the Reformation’s conception of Christianity, so that it cannot possibly be maintained that Lutheranism is something altogether foreign to the nature of the Latin peoples. If according to history Lutheranism has in extensive regions been forced into the background, or here and there even been rooted out altogether, this is not due to its teachings or nature, but to the mistakes of its representa- tives. One need only think of the division of its forces in Poland, or of the exclusive, unpopular reformatory circles in Italy, or the violent meas- ures adopted by its enemies. The good does not always triumph; it may be forcibly suppressed, externally at least. But in secret it works pro- foundly and lastingly. This is seen in the influence of the Reformation in the religious renovation of the Catholic Church of the sixteenth cen- tury. Two hundred years later we find in Methodism the influence of Lutheranism upon the Calvinistic Puritanism of England, mediated in- deed in part by Moravianism, which, however, had also grown out of Lutheranism. This changed the character of Anglo-Saxon piety; it is no longer that of the old Puritanism, but it is an evangelical piety. That is in a very special sense related to Luther’s utterances. It was not a mere matter of chance that Wesley was reading Luther’s Introduction to the Epistle to the Romans at the hour from which he dated his con- version. Lutheranism has shown its ecumenical character in history. But has not Lutheranism been too closely identified with Germany to be really ecumenical? Is not Luther, above all, the great German, so often specially honored by his own countrymen, and whose greatness is acknowledged even by his enemies? Is he not for this reason more or less of a stranger among other people, and even repellent to those whose national characteristics are entirely different? It cannot. be denied that there is much in Luther that we might wish less coarse; and yet, in his way, he is again so human that we cannot help loving him just as he is. But Lutheranism and Luther’s personality are two different things. And as religion, Lutheranism is not German Christianity, however deeply it is rooted in the intensely German nature of its author; but it is Chris- tianity in its universal and primitive form, as the reader of the paper so convincingly showed. Ample demonstration of this is found in the manner in which the disciples of Luther in all lands accepted and prom- ulgated his teachings. But though his disciples, they drank directly out of the Gospel springs to which Luther had led them. Of course, in spite of their purity in the faith of the Reformation, they all had their own characteristics, and these were generally those of the people to which they belonged. Thus I think of Olavus Petri, the noble, plain, manly, quiet THE LUTHERAN WORLD CONVENTION 65 reformer of Sweden—a genuine man of the people. I think of our own Finnish reformer, Michael Agricola, who in his sincere, awkward, cau- tious, but tenacious way, was entirely one of us. Above all is the Luth- eranism of the North in its popular character, its individuality, and its steadfast piety, a proof that Lutheranism is not identical with Teutonism. The Reformation did not in any wise encroach on the national characteristics of these people; on the contrary, it aided in their more complete develop- ment in a way that Rome could never have done. This is no doubt also true of other European people—the Esthonians, the Letts, the Hungarians and others—in so far as they came under the influence of the Reformation. The very circumstance that Lutheranism could so entirely adapt itself to peoples so altogether different in kind and origin, is again a proof of its ecumenical character. But on the other hand, this very division into national groups, and this close union of the national and the ecclesiastical life in the different coun- tries, also prevented the ecumenical character of Lutheranism from so manifesting itself as might under other circumstances have been expected. It existed indeed, but it could not be seen. Each of the different Lutheran nations lived for itself. The further circumstance that the affairs of the Church were in Lutheran lands almost everywhere brought into such close union with the state, also seriously interfered with the free inter- course of the churches with one another. There was a time indeed, es- pecially in the period covered by the life of Gustavus Adolphus, when such intercourse was more lively than at present, and when this took the form of mutual helpfulness. But now the barriers which the union of Church and State put in the way of free intercourse between the churches are broken down. The ecumenical character of Lutheranism can now become manifest to the world as it could never before. For the ecumenicity of Lutheranism a fact of recent years has a special decisive significance. I refer to the introduction and spread of Luth- eranism in America. Originally this was of course a branch of European Lutheranism, or rather a transplanted series of branches from the different Lutheran Churches in Europe. Thus originated a multitude of small Luth- eran churches or synods, each having its national characteristic and its own language. Each one existed for itself, reflecting European conditions, with the single exception that the form of organization was different. Thus it remained so long as the immigrants held fast to their own lan- guage. But as the younger generations were denationalized in the great melting-pot, and linguistically, at least, became Anglo-Saxon, a change became inevitable. In order to hold the young people the churches had to introduce English. Whatever national feeling might prompt one to say of this change, there can be no question that the ecumenicity of Lutheranism was greatly enhanced thereby, inasmuch as it brought into being an English-speaking Lutheranism, It should also be noted that in America the churches that came from various European countries and national churches for the first time closely approached one another. The formation of the National Lutheran Council is an important advance toward manifestation of the ecumenicity of Lutheranism. Adding the northern group to the great English-speaking group of churches, it is more evident than ever that Lutheranism and Teutonism are not identical. For the rates - 66 THE LUTHERAN WORLD CONVENTION future it is also of great significance that this North American Luth- eranism may serve as the open door into the Anglo-Saxon Protestant world. Lutheranism cannot be ignored in America. Others are com- pelled to hear what it has to say. And we are confident that our Re- formed brethren will yet come to see that Lutheranism really does have something to say. The more the Reformed Churches gravitate toward the immediately practical, pragmatic and social, to the neglect of the deeper things of the spirit, the more will Lutheranism have to tell them of the one thing needful. If Lutheranism remains true to itself and to that which is central in the Gospel, and does so in a manner that is as free and charitable as it is living and vigorous, it will become a powerful factor in the whole of American Protestantism, and will thus demonstrate still more fully the ecumenicity of Lutheranism in its totality. Pe We may also expect Lutheran Missions to have this effect. Lutheranism has planted missions in South Africa, in South India (its oldest field), and in the interior of China, where Scandinavian and Finnish mission- aries labor side by side, and where a Chinese Church has come into ex- istence that, though it does not call itself Lutheran, bears the significant name of “The Church of the Righteousness by Faith.” All these mission churches prove that Lutheranism brings that which is genuinely Christian to new nations in a form that satisfies their deepest longings—another evidence of its ecumenical character! Hence, in spite of all present difficulties, the Lutheran Church must insist on the preservation of her mission operations. But this is a subject to which we shall refer later. To summarize: The ecumenicity of Lutheranism is not something that, in imitation of what other branches of Protestantism have done for their international organization, we must seek for the first time to bring about artifically at these sessions. ‘The consolidation of other churches has in- deed incited us to action, but only externally; in reality an ecumenical Lutheranism has existed this long while, but only now does it manifest itself more openly, and than, too, to an extent that possibly surprises us. There are three outstanding domains: Germany, the North and North America. Numerically these are very unequal. The German group, especially if on the east and scattered German diaspora regions are in- cluded, comprises five-eights of the whole, while in America the Germans form a very considerable part of the Lutheran Church. But the other two groups are also of such importance that they make their influence felt altogether independently of the German group. Each has its peculiar gifts. The Lutheranism of Germany on the virgin soil of the Reforma- tion, the bearer of tradition, the center of theological activity, the scene of a new churchly and religious life in the midst of great misery; the Lutheranism of the North, that needs wage no conflict with Romanism or the Reformed Churches, and that can therefore develop its life quietly and unhampered; and the youthful, energetic and joyously hopeful Luth- eranism of America—these, with all their diversities, after all possess a unity of spirit and inner life; and only where this is the case can the true ecumenicity of the Christian Church became a reality. In order to preserve and strengthen this unit it is above all necessary that we remem- ber what is the essence of true Christianity, which is also the essence THE LUTHERAN WORLD CONVENTION 67 of Lutheranism, to wit, the saving faith that is anchored in the confession of Christ as Lord and Saviour. GENERAL DISCUSSION Dr. Knak, director of the Berlin Mission, spoke as follows: If there is any real ecumenical quality in Lutheranism, it must show itself most clearly today in foreign missions. For in the sphere of foreign mission Lutheranism comes into touch with a new civilization and is divested of all connection with the race among which it originated. Now as a matter of fact, the exper- ience of Lutheran missionaries on the most diverse fields of labor proves, beyond the shadow of a doubt that Lutheranism is not intended merely for one nation or for certain ages but for all mankind. Much might be said on this point, but time does not permit. A most striking proof of this ecumenical character of our Lutheran faith came to my attention recently when I made the acquaintance of a Japanese Christian in Berlin. He intro- duced himself as an admirer of Luther and explained that he had not learned to know Luther through a Lutheran mission but by reading Lutheran literature. He had therefore come to Germany to study Lutheran theology. The world needs Luth- eran missions. Let us not be too narrow, too slothful, too timid in our faith! Professor Stange from Goettingen explained that the claim to be ecumenical is an enormous one. It means not merely that our faith is an experience which is psychologically possible for every human being in the world. Nor does it simply mean that Lutheranism preserves aright the historical connection with prim- itive Christianity. The claim to ecumenicity means much more than that. It means that Lutheranism has vered_ the_right interpretation of Christianity and therefore has the solitary and only truth of God and that wh en we experience this truth, God’ S creative activity 1s completed in us. This is a fact that we must specially emphasize in the face of philosophical science. Phil- osophy claims to find truth by means of the understanding. But Christian faith proceeds through the conscience. The questions of conscience are answered by the facts of history, more es- pecially by the person of Jesus Christ, while philosophy to this very day has no solution for the problem of history. Dr. H. G. Stub, president of the Norwegian Lutheran Church of America, said: The Lutheran Church has never claimed that 68 THE LUTHERAN WORLD CONVENTION she is the only ark of salvation. Rather does she believe that the una sancta ecclesia of true believers is to be found in all Church organizations insofar as they have the divine truth so that children of God can be born in them. What the Lutheran Church does claim, however, is that she is the true visible Church, the Apostolic Church, or the continuation of the Church of the Apostles, because she teaches the doctrine of our Lord Jesus Christ or the doctrine of the apostles in the New Testament. Lutheranism is no new religion. It is no philosophical system thought out by men. The Lutherans are not a sect. Lutheran doctrine is only a return to the doctrine of the apostles, only a recovery of the truths that had originally been set forth by our Lord and His apostles but were buried under the ashes of human thoughts. The teaching of Jesus and the apostles is ecumenical. The New Testament is the ecumenical book of Christians. We Lutherans believe that our doctrine is none other than the doc- trine of the New Testament, none other than the doctrine of Christ and the apostles concerning sin and grace, concerning the person of Christ, concerning the vicarious atonement, concern- ing the Gospel, concerning justification, concerning baptism, and concerning the Lord’s Supper. Now the ecumenical character of Lutheranism lies in the ecumenical character of her doctrine and this coincides with the ecumenical character of the New Testament. That is what we mean when we say: “The Word of God which Luther taught shall nevermore be set at naught.” For that reason we Luth- erans always take our stand on God’s Word which we hold fast in all its parts as the eternal and infallible truth. The Lutheran Church claims to be ecumenical and she is justified in that claim only because her sole purpose is to preach apostolic doctrine. Dr. Hausleiter from Greifswald spoke as follows: In the course of her history the Church has had a number of exper- iences that have determined her character and have found expres- sion in the ecumenical confessions. In the Gnostic controversy the Church arrived at the truth concerning God. Later on the doc- trine of Christ’s person was defined in the course of controversy (Athanasius). Then the nature of sin (Augustine) came into the foreground of the Church’s interest. Next arose the ques- tion concerning the way of salvation, a question which perplexed the entire Middle Ages until Luther found the right answer. Luther’s experience of justification by faith alone through the THE LUTHERAN WORLD CONVENTION 69 grace of God in Christ Jesus was an experience that had ecumen- ical significance. But in the territorial State-Churches that came from the Reformation the Church threatened to become a mere dependency of the State. What is the Church? This is the most prominent question on the docket since the French Revolu- tion, for it was that Revolution that marked the beginning of the separation between Church and State. Churchmen like Vilmar, and Loehe, and others, have indicated repeatedly the importance of this question concerning the nature and essence of the Church. And the most encouraging feature of the present hour lies in the fact that we have begun to reach an answer to that question. The various Lutheran Church bodies scattered all over the world have heretofore concerned themselves all too little about one another. But now they are beginning to emerge from their isolation. We are beginning to recognize the necessity of some kind of an inner bond of union. The first step has been taken in calling together, this World Convention. It is to be hoped that further steps will follow and that they will lead to that splendid goal that is indicated in John 17:20 and 21. May God’s blessings attend every effort to express the ecumenical character of Lutheranism and of the Lutheran Church on earth! | Professor Girgensohn of Leipsic University addressed the Convention as follows: Many fine things have been said from time to time about the enduring foundations of Lutheranism, not least of all in the address of this morning. But let us also look ahead to the future and begin something new. To that end I want to enlarge upon some of the thoughts uttered by Bishop Gummerus in opening the discussion on this subject. His ideas are worth taking to heart. If Lutheranism has not yet attained the ecumen- ical significance eh ya aecateianirinet he sought partly in the mistakes of the represefitatives of Luth- eranism. Several of these mistakes have already been mentioned such as the close connection with the State, which is now severed, and the narrowness of fa “of faith as over against secular science to which Professor S Stange nge referred. IT might mention another thing. We have not been sufficiently true to our heritage in Luther. We have allowed it to develop in a false direction because we have over-emphasized_the_intel- lectual element in it. The orthodox fathers preserved that herit- age as they understood it, and for that we are thankful to them. | 70 THE LUTHERAN WORLD CONVENTION But it is for us to see to it that the Lutheran Church does not continue the mistake of limiting Lutheranism to a mere doctrine. We must go back to that Luther who regarded doctrine and life as one and the same thing, to that Luther who saw no sense in trying to separate justification from the new life. According to his well-known statement faith is a practical matter of deeds; it does not ask whether it should perform good works, but has already performed them before the question can be asked. This over-emphasis of intellectualism explains the present at- titude towards the Bible. The Bible has received high praise in these days. But where are the great expositors of Scripture who were able to meet the storm that broke over our heads recently? Where are the exegetes who will make the Scriptures live again for our generation? How is the Bible used in the congregations? The actual picture is deeply humiliating to every Lutheran. And how are conditions to be improved? Let a Reformed theologian answer that question. Karl Barth in his celebrated Commentary on Romans pronounces a severe but just judgment on present- day exposition of Scripture. He calls our attention not only to Calvin but above all to Luther whom he calls the greatest exegete the Christian Church has ever produced. As a Lutheran Church we can assure ourselves of a future only if we succeed in renew- ing our appreciation of the Bible and deepening our understand- ing of it in a way that is worthy of Luther. But shall we be able to do that? We should certainly not be able to do it if we should undertake it in our own strength and as a human enterprise. Human beings and human wits will never accomplish it. But perhaps the present hour of the world’s his- tory in which we are living may be interpreted to mean that deeper powers are beginning to make themselves felt. There has arisen a veritable longing for a new and fuller understanding of the Bible. God Himself is moving through the land like a storm. He is at work, and on that I base my hope that something new is about to begin. And if we Lutherans will only make sure that we have the deepest and best understanding of Scripture then the ecumenical significance of Lutheranism is assured. For the victory belongs to him who is grounded most deeply in the Scriptures. General Superintendent Bursche from Poland spoke as follows: There are two factors“in Lutheranism that indicate its ecumenical character. One is the deep inwardness of Lutheran — rr THE LUTHERAN WORLD CONVENTION 71 piety, and the other is the firm basis on which Lutheranism stands. It applies to all peoples, and there are Lutherans also in Poland, not merely German Lutherans but Polish Lutherans, although they are little known in other parts of the world. The Reforma- tion in Poland failed not merely because of divisions among the Evangelicals but because of the radical movement that broke out there. First came Lutherans, then the Reformed, then Unitarians, Deists, and so forth. But of these various religious elements that were known in Poland during the age of the Reformation only the Lutherans are left today. Lutheranism has a future among the Poles. Pastor Fedor Ruppeldt from Czechoslovakia spoke of the possibility and the necessity of unitary organization of the Evan- gelical Lutheran Church of the worl Ee Teterred to the Tact that all the other large groups of Christians have formed such organizations: the Methodists, the Baptists (their Conference at Stockholm), the Anglicans (their great Lambeth Conferences), and especially the Presbyterians in their “Presbyterian Alliance” and its splendid organ, the Quarterly Review. In like manner the Evangelical Lutheran world should by all means organize itself as a great Evangelical Lutheran World Alliance. This would express in a concrete way the ecumenical character of our faith. Such an organization could make the Lutheran Churches of the world acquainted with one another. It could defend and further their common interests. It could be the official mouth- piece for all Lutherans when it became necessary to make our voice heard in the world. These purposes could be accomplished through a well-organized alliance of all Lutheran Churches with a central office (say) in the Wartburg-city, with a large council of representatives and a small executive committee and with a series of conferences organized on a uniform plan. The means could be furnished by the Lutheran Churches themselves if they contributed at the rate (say) of one Swiss franc for every thou- sand baptized members. By such an alliance our Lutheran Church, the first product of the Reformation movement would take a worthy place alongside those four other Protestant Church organizations. And then, too, it would be possible to realize that larger vision which we must always keep before us, namely, that these five great groups of Protestants should be united in a free organization that would impress the entire non-Protestant world with the great spiritual 72 THE LUTHERAN WORLD CONVENTION power of the two Protestant principles: faith alone and the Word of God alone. Such an organization of Lutherans is a genuine necessity. It is required not only by church history and by church polity but even by religious psychology. The speaker proposed that the Committee on Organization should consider this idea and should work out the basis and the outlines of such a Lutheran World Alliance. If that could be accomplished by this first great Evangelical Lutheran World Convention, then this Convention would mark a distinct epoch in the development of Lutheranism. This completed the first closed session of the World Convention. THE SECOND CLOSED SESSION Wednesday, August 22 The second closed session was devoted to a discussion of Lutheranism in its confessional relationship. The formal address was given by Prof. Dr. Jorgensen of the University of Copen- hagen on the theme THE CONFESSIONS—THE INDISPENSABLE FOUNDATIONS OF THE LUTHERAN CHURCH “Thou are Peter, and upon this rock I will build my Church.” These are the words upon which our greatest opponents, the Catholics, build their doctrine of the Church. They should also constitute the basis for our doctrine, for with them our Lord established His Church. What do these words mean? If we ask our powerful opponents, they answer: “In this promise we find, in the first place, justification for the position accorded Peter; and, in the second place, a permanent and binding authority, fundamental to the existence of the Church.” Is this interpre- tation correct? Is the authority of Rome fundamental to the Church? That depends upon the occasion of this promise. Did Peter hold an office among the disciples? Did he instruct them, guide them, and perhaps during the absence of Jesus, act in His stead; so that Jesus, having thus proved him, revealed to the disciples upon His return what His intention was, namely, to create a permanent office for Peter? No, Matthew relates nothing of the kind. The promise is occasioned by a confession, so glorious that the Lord says: “Blessed art thou!” This personal con- fession must therefore have a different significance insofar as it pertains to the building of the Church. If we follow the Catholic interpretation, we are led to a strange conclusion. A personal confession through which Simon became Peter and received the promise of Christ, becomes at best something secondary for all other disciples of the Lord. For, to the suc- cessors of Peter in office, the essential thing is the correct legal succession ; to all others, obedience to those who have succeeded him. We evangelicals say: The promise indicates first, that the personal con- fession has special significance for the disciples; and secondly, that the confession of the disciples has special significance for the Church. There- fore, every Christian who, as a result of his own experience, confesses, “Thou art the Christ, the Son of the living God,” will hear this word from the Lord, “Blessed art thou.” We must therefore, always stress 73 74 THE LUTHERAN WORLD CONVENTION in our preaching the thought that the Lord expects the confession, and that he who confesses brings his Saviour joy. Moreover, the promise indicates that the confession of the disciples has significance for the Church. Nay, the Church can exist only where this confession is made. The Church is, according to the apostle Peter himself, the royal priesthood which is to show forth the excellencies of Him who has called us out of darkness into His marvelous light (I Peter 2:9). Where this confessing priesthood is, there is the Church. The stronger the con- fession, the stronger the Church. Consult if you will, the history of the Church. Did not the confession of Luther mean much to the Church? And that of his faithful followers who were condemned to death because of their confession? On the first of July, I stood with evangelicals from many lands before the city hall in Brussels, and together we commemor- ated the names of Voes and Van Esschen, the first Lutheran martyrs. There, on that very spot, after they had been tortured, they were burned at the stake, July 1, 1523. However, their confession not only called forth from Luther “a new song,” but also an endless line of confessing disciples in the Church. We do not wish to belittle the ministerial office, but the personal con- fession of the individual is the essential thing. Only when we are at one on this point, namely, that this confession of faith is the foundation of the life of the Church, only then can we go on to the confession of the Church. CHARACTERISTICS OF THE CHURCH’S CONFESSION For the Church, too, must be able to confess. Her confession, how- ever, is distinct from the confession of the individual believer, as distinct as the interests of society are from the interests of the individual. On the other hand, it is related to the confession of the individual believer, even as society is related to the individual. The confession of the Church must include three factors: 1, the great and common supernatural factor which is the source of every personal confession; 2, the smaller subjective factor of faith, differing in different individuals, which makes the con- fession of the individual a personal thing; 3, the social or confessional factor which distinguishes the particular Church from all other churches. The confession of the Church must therefore: 1, open the storehouse of the Kingdom of Heaven on earth to show us the divine powers out of which confessing faith is created. These powers are the great facts of salvation which center in Jesus Christ; 2, it must open the hearts of the godly to reveal to us their experiences and thoughts—or, in other words, to show us how the great supernatural facts of salvation are apprehended and comprehended by godly men; and 3, it must open the doors of the various confessions. to show us wherein lie the great differences between the churches. Is it necessary, though, for a Church to have such a confession? Do we not have all that is necessary in Holy Scripture? We answer: The Church needs the confession so as to be able to lead babes into Holy Scripture. The confession is not with us, as with the Catholic Church, a supplement to the New Testament, but primarily, as the Formula of Concord in the Introduction maintains, “a lay Bible, in which everything THE LUTHERAN WORLD CONVENTION 75 is included that is treated at length in Holy Scripture and which it is necessary for a Christian to know for his salvation.” The Church must be able to point out the facts of salvation and the way of salvation quite clearly and intelligibly to children and other immature souls. Furthermore, the Church must be able to tell her ministers, and especially her theologians, how godly and wise men have thought on the important questions of Holy Scripture, what common discoveries they have made concerning the great problems of the Christian life, and how the ministers of the Church can best help souls in the matter of doctrine and practice. One thing more! In the history of Christianity and in our own time more than ever, Church stands beside Church, each with the conviction that it has arrived at the true conception of Christianity. It is necessary not only for the pastors and the educated, but for the average man as well, to know the chief differences between the confessions; for we live in an age of propaganda, and we Lutherans who believe that we have again found the Gospel, must be able to show these differences, in order to help suffering and hungry souls. The purpose of Church confessions, briefly stated, is to help men first of all to make a whole-souled personal confession; and then to enter into the ranks of the royal priesthood in order that each according to his own gifts may begin his work in his Church. That Lutheran Churches set up confessions is not a custom of the sixteenth century only. It also happens even in the twentieth century. I have here the “Constitution of the Evangelical Augsburg Church of Poland” of this year. The first lines of the Constitution read: ‘The Evangelical Augsburg Church in Poland confesses all the canonical books of the Old and New Testaments as the only rule and guide of faith and life, as well as all the confessional writings of the Evangelical Lutheran Church, the Apostolic, Nicene and Athanasian creeds, the unaltered Augs- burg Confession, the Apology, the Schmalcald Articles, the small and large Catechisms of Dr. Martin Luther, and the Formula of Concord, as the same are contained in the Book of Concord of 1580.” When a new Lutheran Church which stands in such a difficult and precarious position, national, political, ecclesiastical, as the Polish, opens her confession with these lines, then we understand that the old confession still has a meaning, and that our friends in Poland signify by this that they have achieved the best foundation for the future work of their Church. They have accepted the whole Book of Concord in Poland. As is well known, there are churches, for instance my church, the Danish, which adhere to only five symbols: the Apostolic, the Nicene and Athanasian creeds, the Augsburg Confession, and the small Catechism. In the prac- tical work of the Church this difference has no particular significance as long as the import of the confessional writings is rightly estimated. Of the three aforementioned functions of the confessional writings, the first, which shows the facts of salvation and the way of salvation, is the most important and outstanding. The facts of salvation and the way of sal- vation can be discovered easily and clearly in the five symbols; and the uneducated man can find his way more readily through this brief col- lection of five symbols than through the large Book of Concord. One may confidently assert that generally speaking the two remaining functions are 76 THE LUTHERAN WORLD CONVENTION fulfilled in these symbols. On the other hand every minister of the Luth- eran Church, especially every theologian, must work with the whole Book of Concord in order to understand the Lutheran position and the confes- sional differences in the wider relation. Therefore, such writings as the Formula of Concord are indispensable to the Church, even if they are not numbered among its symbols. IMMOBILIA AND MoBILIA Let us now discuss another phase of this subject. What significance do the individual articles of our confessions have for us? In other words, in what does our obligation to the confessions consist? We all admit that the confessions as a whole have authoritative significance and are therefore binding. But what of the many individual articles? In order to under- stand this, it is necessary to remember that the confessional writings themselves demand that they be proved by Holy Scripture. There are many things in the confessions that are taken bodily from the Bible—the facts of salvation which are embodied in the revelation of our Lord, His teachings and exhortations, and the entire prophetic and apostolic teaching concerning the way of salvation. All of these I would turn Jmmobilia. However, in addition to this, we find many things in the confessions which serve to further clarify salvation in Christ Jesus, and the Word of God. False doctrines are refuted. Difficulties which were encountered in the time of the Reformation or even earlier are removed. The theological essentials are presented in the current literary tongue, and problems peculiar to that age are considered. These I would call Mobilia, and understand thereby the literary presentation of the content of the Jmmobilia. It is impossible to draw a sharp line between the Mobilia and the Immobilia, but the main differences are clear. Consider, for instance, the Apostles’ Creed and the Formula of Concord. The former is practically unchange- able (Immobilia) ; in the latter, however, we find portions subject to change (Mobilia), namely, the theological treatises which deal with that which is changeable. Therefore it is quite evident that the foundation which our Lord Him- self and His apostles laid, and which rests upon the person of Jesus Christ, must be accepted as a whole. This is, at one and the same time, the object of faith and the reason for faith. We may argue the point as to which formulation of this foundation is the best. I believe that the Apostles’ Creed excels all others. Is it not the oldest confession, the kernel of our faith? Therefore, I believe that this ancient confession, which. in fact holds the central position in the small catechism, should be more widely used as the true expression of Christianity, as the expression of our com- mon, sanctifying faith. Our obligation to our creeds here consists of ac- ceptance and confession. And no one who detracts from the Apostles’ Creed can be a minister, teacher or professor in the Lutheran Church. The Apostles’ Creed is, to be sure, not the only part of our confessions that cannot be changed. The divine thread runs through them all; but in the Apostles’ Creed there is, so to speak, no other thread. The Mobilia are not to be confounded with the Variabilia. That which churchmen have written into the Athanasian Creed, the two catechisms, THE LUTHERAN WORLD CONVENTION 77 the Augsburg Confession, the Formula of Concord, in order further to guard the Way of Salvation, and to clarify the Word of God, is not of such a nature that it can be exchanged at will for something entirely different. If we continue our investigations, we find proof that these protections and expositions are in accord with Scripture and have been of assistance to hungry souls. In our confessional writings the great problems of salvation have been set in motion, and that progress tends toward the right goal. Our obligation to the confessions compels us to follow in this direction, with constant proving and application, to be sure, in order to help hungry and struggling souls of our own day. As soon as we find this growth, this progress in the confessions themselves, for instance, from the Apostles’ to the Athanasian Creed, from the Augsburg Confession to the Apology, we should further this growth and progress, not for the purpose of creating new creeds, but rather to advance the ideas of the fathers in the accepted direction. Let. me submit, by way of illustration, a “Declaration” of our American brethren: “Declaration of Principles Concerning the Church and Its External Relationships,’ adopted at the second convention of the United Lutheran Church in America, 1920. Here the United Lutheran Church progresses in the direction pointed out in the confessions so as to explain her attitude toward other churches and inter-church movements. The Declaration states in the very beginning that the United Lutheran Church “does not regard the statements therein contained as altering or amending the Confessions of the Church in any particular, or as changing the doctrinal basis. . . . On the contrary, it considers this Declaration nothing more than the application to present conditions of doctrines already contained in the Confessions.” Application to present conditions, that is the expression of the proper attitude toward the Mobilia. Therefore if we are to build up the Lutheran Church in the twentieth century, we cannot content ourselves with a mere restatement of the word- ing of the Book of Concord. Some parts of our confessional writings are permanent and must be reaffirmed without modification. Other parts must be further developed before they can become fundamental. Let us not forget that the personal confession is the starting point, and that the chief task of the Church is to help men reach the point where they, too, can make that personal confession. The people of the different centuries are in some respects alike; in other respects they bear the stamp of their own age. One thing, however, they all need, and that is to hear of sin and grace, of their Redeemer and the Way of Salvation. Here is where the Lutheran Confessions can meet their need. We might cite, by way of illustration, the Apostles’ Creed and the small catechism. Other parts of the confessions must be carried further, must be applied to present-day conditions, before they will make an impression. For instance, if we were simply to read to modern laymen, educated or uneducated, a series of statements from the Athanasian Creed or from the section on the person of Christ in the Formula of Concord, it would make no impressions on them. They have little or no interest or understanding for such matters. These things stimulated interest in days gone by, and it is possible they may again become important; but they must be developed and applied. We must not forget that while some of the tasks of the Church in the different 78 THE LUTHERAN WORLD CONVENTION centuries are alike, others are different. The Church must always lead men to God, administer the sacraments, distribute charity, and so on. But on the other hand, there are certain tasks that are changing constantly. In the time of the Reformation, when the authority of Holy Scripture was recognized by all and very little attention was paid to foreign mis- sions, it was natural to emphasize “justification by faith alone,’ and the great confessional lines. In our day it is of importance to defend the authority of Scripture; and home and foreign missions, as well as. Chris- tian works of love for the relief of suffering peoples must be emphasized above all else in these days after the World War. Fidelity to the confessions therefore means preaching the IJmmobilia in their entirety and developing the Mobilia with careful consideration for individual souls and for world conditions, both temporal and spiritual, but in such a way as not to deviate from the paths set by the fathers. This fidelity to the confessions is due from every member of the Church. Every confessor and worker must follow this path. He cannot do otherwise if he would take part in the building of the Church. For the confessions have left their impress upon every action of the Church. In recent years efforts have been made to merge our Church with other evangelical bodies. That is simply impossible because of the distinctive character of the Lutheran Church. Take, for instance, something as fundamental as our conception of the sacraments! That cannot be reconciled with the con- ceptions set forth in other confessions. Or take the place and significance of the altar in our service, differing radically from the conceptions of the Catholic and Reformed churches. We can work with other churches— and how necessary it is to do so, hand in hand with our old friend and foe, the Reformed Church! But the churches thus working together are two, not one; and their co-operation can only, nay, dare only take place where there is mutual recognition of confessional differences. Every member of the Church is obligated to the confessions; nay, he must live in the confessions because the confessions have left their impress upon his faith. The baptismal confession, however, deserves a place by itself. Only he who accepts this confession can be a true Christian. But anyone who holds an office in the Church is under an especial obligation to the confessions. In this way we Lutherans show our esteem for the office. For us the office is not the foundation of the Church, but the means whereby the Lord builds up His Church. Inasmuch as we recognize only churches that have a confessional basis, all pastors and theological professors must support the confessions of their own Church. I say ex- pressly, “pastors and theological professors,” for I do not understand how a distinction can be drawn, as is often done, between pastor and professor in the matter of obligation to the confessions. If a teacher of the Church thinks that by virtue of his academic freedom he can and dare work outside the sphere of the symbols, he is mistaken. If he does so, he abandons the theology of his Church. Let there be no misunderstanding, however. Confessions do not fetter his scholarship. They themselves demand that he prove them by Holy Scripture. Moreover, the “application to present conditions,” as well as the development of the Mobilia, remain his task, THE LUTHERAN WORLD CONVENTION 79 CuHurcH ALONE SHOULD GUARD CONFESSIONS Fidelity to the confessions is something over which the Church must stand guard. The State has nothing to do with it. And therefore it is significant that our Church, in these serious times, looks more and more to the bishop as the leader of the Church. Would that this New Testa- ment office were everywhere established, if only for the sake of fidelity to the confessions! A bishop is in a much better position to help pastors in all difficulties that arise concerning the confessions. Brethren, I have tried to show that the Lutheran confessional principle must ever be the living and indispensable foundation of our Church. Since we think of the confession as a living and personal thing, it is also neces- sary to show briefly just what bearing they have on the chief problems of the Church in this crisis in the world’s history. In the first place, one is at times compelled to ask, is there an evangelical Lutheran theology applicable to the needs of the hour? Is it not true that in Protestant theology we too often hear either an old-fashioned note that cannot be “applied to present conditions,” or, especially among the learned, a note that has abandoned what is evangelical as well as Lutheran? We are all familiar with this new theology, with its leveling tendency— this theology which seeks to gradually blot out all denominational lines. It substitutes history of religions for the facts of salvation and a system of morals for the Christian experience of sin and grace. Instead of a confessional theology with a clear statement of the differences between the churches and with a definite answer to theological questions, we have today a spineless theology (a sic et non theology) which seeks to smooth over all differences. Instead of recognizing the peculiar place of theo- logical scholarship, it only makes a hazy attempt to put the history of sal- vation on a level with the history of the world, and theology on a level with philosophy. We need the confessions in the theology of the future. And above all, we need an earnest and child-like acceptance of the Holy Scripture. Take, for instance, the Apology of the Augsburg Confession. This brilliant theological treatise is always arguing thus: “The Gospel teaches ... ” or, “according to God’s Word and command, it is so and so.” “We know,” says Melanchthon, “that the Christian Church is where the Word of God is taught aright.” (Art. 14:27.) Do not say: Luther loved the German genius and keenly opposed the Italians, the Turks, and others. Against no people did Luther express himself so severely as against his own dear Germans, if for no other reason than because he loved them. However, as Luther himself tells us in the Small Catechism, the chief point is this. Over and above all national affairs lies the Kingdom of God, and in this kingdom our chief obligation is to love one another, as God has commanded. Luther has quite clearly set forth his opinions concerning the relation between the individual and society in the large catechism. Hear what he has written. “It is God’s will,” he says, “that a man learn to calm his wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, that is, toward our enemies.” (187.) Again, “It is God’s final purpose that we allow harm to befall no man, but to show love and good to all; and, as 80 THE LUTHERAN WORLD CONVENTION has been said, this has special reference to our enemies. For to do good to our friends is but a heathen virtue, as Christ says in Matt. 5.” (193- 194.) Mark this well, for this miserable heathen virtue, to do good to one’s friends alone, is especially common in our own generation, more so since the war than ever before. Let me repeat what I recently said at a large Protestant gathing in France: “If we would create here in Europe a new world after the great war, it must be by the practice of Christian love toward our enemies.” I would also add: Nowhere outside the New Testament, is this love so clearly and compellingly depicted as in our own Lutheran confessions, Therefore, we, the many nations, who have accepted the Lutheran con- fessions as the foundation of our church and life, must unite and work upon the basis of this foundation. To be sure, it will not be an easy matter to engage in common tasks, nor will this end be quickly achieved. We are neither so national nor nearly so supernational as Luther was. Each one of us harbors in his heart an overestimation of his nation’s worth, a sort of a national egoism. If only we would try to understand other nations and especially our enemies. Let us honestly answer the question, “Why are they our enemies?” We cannot then but see that we ourselves were more or less to blame. Indeed, ofttimes our enemies do not know what they are doing. On the basis of the Lutheran confessions, national and personal enemies can and should unite. We have a concrete example in our own times. And now, after we have come together—you, from central Europe; we, from Northern; and you, from beyond the Atlantic—after we have come to- gether, I say, here in the heart of Europe—for Wittenberg and Wartburg are the heart of Europe—we dare never forget that our church has a common foundation. We have met together for the first time; it dare not be the last. How firmly did our fathers stand together in the sixteenth century. Consider, for instance, the signers of the Augsburg Confession! Or that which is even more significant—how Lutherans everywhere ac- cepted that confession! For example, in Denmark we had drawn up the Copenhagen Articles in 1530, a truly evangelical Lutheran confession; but later we renounced it in order to subscribe to the Augsburg Confession. Even so we today must stand’'united. Just as at that time relations between Lutherans were cordial—as, for instance, Denmark sent her best men, Hans Tausen, Peter Palladius, and others to Wittenberg, and Wittenberg sent Bugenhagen to Copenhagen—even so intimate relations must be es- tablished between Lutherans of the twentieth century. America has sent to us Lauritz Larsen and Dr. Morehead. We must send men to America. More intimate relations must be established between the European churches, between the old churches and the new, and especially between those churches whose nations have been at war with each other. We must learn to know each other; we must be willing to learn from each other. Recently I was reading some American church papers and I realized with shame how little I knew of American conditions. There is small comfort in the fact that Americans apparently know as little about us. The spirit of Spalatin, as well as that of Luther and Melanchthon, is necessary if we, as the Lutherans of the sixteenth century, wish to be united. We see something of the practical diplomacy of Spalatin in the THE LUTHERAN WORLD CONVENTION 81 relief work of the American Lutheran Church, and in the formation of the “National Lutheran Council.” Furthermore, Lutherans who are true to the confessions, must throughout the whole world, undertake the com- mon task of gathering information concerning the material and spiritual conditions of the Lutheran churches everywhere—as the American Luth- eran Year Book has begun to do. (Moreover, a committee must be ap- pointed through whose medium speakers for the more important confer- ences may be invited from other churches, and at whose instigation con- ventions, particularly special conventions, shall be assembled.) It is of importance to distribute theological literature among the students and pastors of the smaller and poorer churches. To these latter churches, as well as to the far-scattered congregations and their churchly obligations, we must give particular attention. How would it be if we could establish an international theological faculty, true to the confessions, where students from all lands could assemble as in Wittenberg of old—and where this exchange of ideas could: be made! Of what inestimable worth one semester under such a faculty would be for the students. The impression would there be made that not only the Catholic Church, but also the Lutheran Church is a world power. Then, truly, the ideal of an international Church would be approached. But enough of these practical suggestions. They will come of their own accord when once we have completed the union. However, in speaking of the influences of the confessions of the church, I must frankly state their meaning for the personal relation to Almighty God. We have seen that the personal confession is the forerunner of the confession of the church; on the other hand, the confession of the church is of significance to personal faith. Luther himself says: “I am also a teacher and a preacher, yea, as learned and experienced as all who... yet I do asa child who is being taught the catechism. Every morning and whenever I have time I read and say, word for word, the Ten Commandments, the Creed, the Lord’s Prayer, the Psalms, and so on.” (Large Catechism 7.) In conclusion I would say this: Let us not forget that we were bap- tized by the church, and at the time of baptism we received a word, a confession of faith, unequalled anywhere. If we remain true to this confession, we are on the Petrine way. Then our Lord and Saviour shall say to us, “Blessed are thou!” Then we, too, shall stand as co-laborers on the rock where the Church of Jesus Christ is being built. At the conclusion of Dr. Jorgensen’s address, the paper was given the Convention for discussion. Professor S. J. Sebelius of Augustana Seminary, Rock Island, Ill., gave a formal response as follows: THE CONFESSIONS AS THE INDISPENSABLE FOUNDATIONS OF THE LUTHERAN CHURCH Honored Bishop and President! Fathers and brethren in the Lutheran faith! We are met this morning for the purpose of discussing the faith which was once for all delivered unto the saints, which faith finds its ex- 82 THE LUTHERAN WORLD CONVENTION pression in the noble confessions of our Church. We are to consider the confessions as the indispensable basis of the Lutheran Church, and as the theme has already been presented, it now remains to open up the discussion, and that undeserved honor has been conferred upon myself. I only regret that not until now have I had the opportunity of finding out Dr. Jorgensen’s line of thought upon this subject, else I should, of course, have sought to establish some kind of articulation between his very able and interesting presentation and my own remarks on this occasion. Our theme this morning is of the utmost importance and interest; it is one with which our very existence as a Church is bound up. We who have come together in this historic place from so many lands must surely realize that our Confessions are the most precious thing that we have in common. But we have also, it is to be hoped, an appreciation of the fact that the Confessional situation is not exactly the same in one territory of the Lutheran Church as in another; also that there may be honest differences of opinion among good Lutherans as to the comparative value of the separate confessions. We are therefore thankful to God for this wonderful opportunity of comparing notes upon so vital a subject, and we pray God our Father that the discussion may tend to the glory of His name in the strengthening of our faith and in the upbuilding of Christ’s Church in the world. The tendency and the very atmosphere of the times in America no less than elsewhere appears to be opposed to confessions of any kind, and in particular to the kind of confessions held and accepted by the Lutheran Church. But no matter what the tendency of the times may be, or how unpopular creeds and confessions may be, one thing is certain—we can as a believing Church never do without them. We must have a confes- sion of some kind, and we are of the opinion that we have a confession of the right kind. As far as we Lutherans of America are concerned I think I am stating the truth when I say that the feeling is stronger than ever that the confessions—the ecumenical as well as the distinctively Lutheran, and among the latter first of all the Unaltered Augsburg Confession— are the indispensable basis of our Church. But this is only another way of saying that the indispensable foundation of the Church is the Word of God, of which the confessions are true witnesses. Perhaps the majority of us do not make it a point to boast of our confessionalism as some do, or to consider our own brand of Lutheranism better than that of our neighbor—nevertheless, a growing appreciation of the confessions is a marked characteristic of Lutheran pastors in America, just as it is also the professed attitude of our congregations. But I do not wish to leave the impression that our membership everywhere is all that can be desired in its confessional attitude and practice. God knows that there are im- perfections in this respect and that we often appear to be fighting a losing battle against the materialistic and anti-confessional tendencies of the day. We feel, too, that the homes in many cases are not giving the support which they should in behalf of true confession and spiritual religion. Parents have no time or inclination to make the younger members of the family acquainted with the good old devotional writings of the Lutheran Church as those of Luther, Arndt, Scriver, Mueller, Rosenius—or even to support) morally the Church in its up-hill work of trying to impart THE LUTHERAN WORLD CONVENTION 83 the essentials of Christian truth to the rising generation. This state of affairs is compelling us to redouble our efforts to improve the means and opportunities of instructing the young and of training them in the faith, life and worship of our Church. It is in our schools that the confessional foundations must be laid. And those Lutheran Synods who had the wisdom and ability to establish parochial schools in the early days of their history and who have maintained such schools through the passing years, often, it may be, in the face of great opposition, have a decided advantage over the rest of us as respects the indoctrination of the children in the faith of the Lutheran Church. Hereafter, as the process of Americanization proceeds more rapidly, these brethren will find it increasingly difficult, if not finally impossible, to maintain an institution which to them was such a wonderful source of strength and blessing. The use of the foreign language—German, Swedish, Norwegian, etc., has in the past aided us in keeping up the faith, the traditions and customs of our Church in the new world, but hereafter, unless new waves of Lutheran immigration sweep westward to our shores, our attention must be centered with the utmost concentration upon the faith itself and its application to the various conditions and relations of a busy and com- plicated life. In what language our work is then to be accomplished will be of secondary importance; the thing which matters and is of the great- est urgency is to hold up higher than ever before the standard of our confession among our own people and before all the world in order that bewildered souls may have that to follow which is truly a witness to God’s Word and find the way to peace with God and live in the glad enjoyment of the liberty of the children of God. Some there are indeed who claim that we have outgrown the confessions which we now have, that a twentieth century Lutheran cannot be served by sixteenth century creeds, and that as many other ideas due to greater enlight- enment have become out of date, so also have the confessions become antiquated and should be revised or substituted by others. But if the confessions are what we have already suggested, a summary of God’s Word as contained in the Holy Scriptures, and the Church’s witness to the truth of that Word, why speak of antiquated confessions, unless per- haps the reference be to their outward form, or why clamor for a change in their substance? Just as well might we say that the Word of God is out of date and that it is the doctrines of the Bible that need revision, which oftentimes seems to be the very thing these modern agitators are after. A rationalistic theologian once said: ‘‘Experience teaches us that those who resist a creed will speedily reject the Scriptures themselves.” Times and people change, but God does not, nor does His Word; neither does Christ, of whom the Word bears witness, for He is the same yes- terday and today, yea and forever. And we hold and believe that our confessions must, as a result of their faithful dependence upon the Word of God, whence also they derive their authority, be valid for our own time as much as they have been for times past, and hence constitute the unshakeable foundation of our Church for all time to come. Especially is this true of the Apostolicum and of the Augustana Invariata, which symbols have stamped themselves upon the Lutheran mind and conscious- 84 THE LUTHERAN WORLD CONVENTION ness more than any of the other confessional writings with the exception of Luther’s Small Catechism. But we desire on this occasion also to say a good word for the much- abused Formula of Concord, and to voice our appreciation of the symbol, even if it is to be counted among the Mobilia, as Dr. Jorgensen has just now suggested. On this point it is possible that we may not be able to agree with the esteemed speaker, and perhaps there are others present sharing the same feeling.—I shall restrict myself to the citation of a plain fact. Exposed as we are in America not only to an ever-present Romanizing influence, but still more to a very insidious and persistent Reformed influence and propaganda, we feel under special obligation to the Formula of Concord for its clear and definite confessional declaration on points which would otherwise be the source of much confusion, if not of disruption and utter ruin. The Formula has, to give an example, been of no small assistance in settling for our Church the question of synergism—a teaching which is very much alive among Protestants of America today. But history no less than present experience proves that the confessions are the indispensable basis of the Lutheran Church. An historical survey of the Lutheran Church in America would show very conclusively how dependent the Church is for its health and growth upon its confessions. We find, for instance, that the earliest Lutheran settlements in the new world were established upon the foundation of the Confessions,—and let it be remembered that all of the confessions were included. This is true of the Dutch Lutherans of New York, of the Swedes on the Delaware and of the Germans in Pennsylvania. But it was the work of unionism and the failure of Lutheran leaders to adhere in practice to the confessions which gradually brought to an end the Lutheran Church on the Delaware. The same fate would have overtaken other, contemporaneous as well as subsequently organized Lutheran congregations had not God in His mercy raised up faithful and fearless leaders who championed the cause of Lutheran faith and practice. The name of Henry Melchior Muhlenberg, who first thought of the Lutheran Church in the new world as the ecclesia plantanda, easily runs into the mind. But we think also of the mighty spiritual giant, Charles Porterfield Krauth, in the General Synod and afterwards in the General Council, of C. F. W. Walther, among the German Lutherans of Missouri, and of Lars Paul Esbjorn and Tuve Nilsson Hasselquist, among the Swedes, not to mention others. Very clearly our history teaches the lesson, and may we never forget it, that the confessions are the indispensable basis of our Church, and that any other basis is but shifting sand. Says an American Lutheran Church historian: “The peril of compromises on church principles lies in the paralysis of Church life, by the endeavor of antagonistic parties to forbear doing aught that might offend those with whom they differ and thus do nothing. Where intense conviction enters, it bursts the shackles of compromises, and is fearless in adopting what is regards the most efficient measures to discharge its full duty. A Lutheran Church life can never be nourished except in accordance with the principles of that Church. Methodism, Presbyterianism or Anglicanism within the Lutheran Church soon runs its course. The Lutherans of America who imagined that the THE LUTHERAN WORLD CONVENTION 85 salvation of their Church was dependent upon its adoption of the peculiarities of its neighbors, were only temporarily misled. They were yet to awaken to the realization of the rich provision their Church con- tained for the full development of all their spiritual capacities. Fellow Lutherans! We are called through the grace of God, to bear witness by means of the Confessions of the Church to the truth of God’s Word; our vocation is to build the great Church of the Reformation by preaching the pure gospel and administering the Sacraments in accordance with the institution of Christ. People will not seek to maintain member- ship in a church which preaches negative criticism, liberalism and such things, to the sorrow of God’s people and to the distraction and ruin of many souls. But they will turn their eyes—those who love the truth— in the direction of the light, the light of the gospel placed upon the candlestick of the Confessing Church, and they will gather with radiant faces around that light and sing songs of redemption because they have found the peace that passeth all understanding. That is the feeling among the plain and serious-minded men and women of America, and, I am certain, among the good people of our Church in Europe also. But, brethren in the Lord, we must back up our confession by lives which are consistent with the confession, and we must pray God to make our dear Lutheran Church rich in love and good works, and to help her, especially in these days of unbelief, lawlessness and confusion, to hold up cour- ageously the banner of her glorious confession. Then will the Lord abide with her, and the gates of Hades shall not prevail against her. GENERAL DISCUSSION Superintendent W. P. Angerstein, of Lodz, Poland, ex- pressed himself as being anxious to see preserved the four-fold heritage of the fathers: (1) The Bible. It ought to be read more and be considered anew as the Word of God. (2) The symbolical books. They should be read more and refutation of contradictory teachings should be resumed; this would be better than attempts at union under the guise of love. (3) Lutheran devotional lit- erature such as that of Arndt, Scriver, etc. More use should be made of it. (4) The work of Luther. These ought to be studied for doctrine, for edification, and for polemic against Rome and all false teachers. He closed with the following words: ‘The tendency today is to obliterate dogmatic foundations by works of love so as to attain a large brotherhood. That this is erroneous let Luther’s words, not mine, testify: ‘Some foolish persons say one ought not to battle so about one article, but when there is general unity, with perhaps an error in a minor detail, yield a bit, and so maintain a fraternal, Christian unity. No, my dear sir. It is not a matter of yielding to please you or anyone, but all things must yield to the Word, both friend and foe. For the 86 THE LUTHERAN WORLD CONVENTION Word is not given for external worldly unity and peace, but for fellowship. Where the former are in agreement, the latter will follow. Where there is no agreement, there will be no unity. Therefore speak not to me of love and friendship, where men will break with the Word or the faith. For not love, but the Word brings eternal life, the grace of God and heavenly treasures.’ ”’ Dr. von Schinckel, of Hamburg: Permit me as a laymen, in the interests of the congregations which I represent, to break a lance for a complete, unabridged confession. There may be pastors in our Lutheran state churches who lay little value on a well-defined confession of faith. But all Lutheran pastors ought to remember that the confession is not primarily for them but for the congregations. No congregational life can develop where there is no definite confession of faith to unite all the members. We must realize that even in Germany there are many Lutheran state churches in which there is bitter controversy over the fact of the resurrection of the Incarnate Son of God. Here then, in this gathering, the question must be asked, who is responsible for this dissension. Does not the apostle say, If Christ is not risen, then is your faith in vain? Who will dare in the face of such a clear statement of Scripture to subtract one iota from our Lutheran confessions? Those who dare to do this are indeed to be pitied, for they deprive themselves of the most important element in their salvation. Therefore the confessions ought to be all the more held up to our congregations as inviolable, if they want to keep the much-loved name of Lutheran. Director of Missions Dr. Kausch, Berlin: There are many of the opinion even today that foreign missions need the Gospel but not the confessions. Apart from the fact that the Gospel itself is already a confession, yea the confession of confessions, this view has been successfully refuted by the history of mis- sions, and that in our own day. In the Gossner Kols Mission the Lutheran confessions have been in effect for generations; the Unaltered Augsburg Confession, and Luther’s Small Catechism were the foundation. This confessional development became much stronger after the outbreak of the war. The Anglican bishop at first graciously took over the care and protection of the Lutheran Kols Church; after the arrest and exile of the missionaries, he thought the time ripe to put into practise an old Anglican scheme to unite our mission church with the Anglican THE LUTHERAN WORLD CONVENTION 87 into one national Kols Church. A highly respected and learned English clergyman worked out a program of union which was written in English and Hindu and broadcasted among the churches, particularly among the native pastors and helpers. But the demand for re-confirmation and for re-ordination by an Anglican bishop made even the simplest hesitate. They also made a popular appeal in order to make the merger plausible to the natives. Were not the Lutheran missionaries away, probably never to return? The Lutheran Church was no longer to be considered; they should therefore ally themselves with their foster-mother, the Anglican Church. But in this crisis our Kols Church unanimously affirmed in a general assembly, “A foster- mother is needed only when the real mother has passed away. We are all sons of the Lutheran Church. Our mother is living and will live till the end of time. This is our conviction and therefore we refuse to unite with another church.” In this resolution the native Church was confirmed by their American brethren of the National Lutheran Council. We are indebted to our brethren of the Gossner Mission, not only for their financial assistance, but much more for their spiritual help. They are continually writing, “Spiritual deepening is what we need above all things today. Therefore we demand the return of the Ger- man missionaries who understand us so well, who speak our language, who can build us up as no one else can. For no one has lived among us and with us as they.” The mustard seed is not only small, but it is soft. The tree, however, becomes firm and strong. Its hard, knotty wood proves its vitality. Continual growth in loyalty to the confessions is the only guarantee of a steady missionary development. Dr. Reu, of the Wartburg Seminary, Dubuque, Iowa: We cannot emphasize too strongly the fact that the Lutheran Church can be held together only by the bond of a common confession. It is equally important, however, that we understand the content and compass of this confession. For me and for the Lutheran Synod of Iowa which I am here representing, the Book of Con- cord, 1580, is the confession upon which, because of its agree- ment with Scripture, our union is founded. We not only con- sider that confession a historic testimony of the faith of our fathers, but we find in it, accepting it in its entirety, an expression of our own faith. Therefore we condemn secus docentes, and have no pulpit or altar fellowship, that closest form of church 88 THE LUTHERAN WORLD CONVENTION fellowship, with those who refuse to take seriously this part of the confession. This restriction which may appear as a fetter, we consider in no wise an undesirable restraint, but rather a most appropriate limit within which our conscience, bound by the Word of God, forces us to do our work. I should like especially to mention three points which we find in the confessions, the basis of the Lutheran Church. The first is the absolute recognition of the scriptural doctrine of original sin and original guilt, of the complete inability of the natural man to accomplish anything that is truly good, of his inclination to all that is evil, of his being subject to divine wrath and judgment, even from birth. This teaching of both Jesus and Paul, of both the Old and the New Testaments, is not a “dark delusion,” but a basic fact of Scripture and of our own experience, the denial or modification of which makes impossible the understanding of the Gospel and of the Reformation. We German Lutherans of America in recent years have had the bitter experience that even in purely secular matters the guilt of an individual, especially when he is the leader and representative of the people, is the guilt of all, and how all on his account have become subject to the judgment of God. We are more convinced of this today after the war, as we see the increase of our guilt. The second point which in our opinion stands out in the Luth- eran confessions is the fact of the substitutionary satisfaction and atonement of Jesus Christ. I thank God when He leads me into contact with a person who confesses with me that Christ has died and risen for our salvation; and yet that does not exhaust the doctrine of atonement as expressed in Scripture and in the confessions. The idea of substitution is essential. I used to say with Frank, if the idea of substitution is not in the prepositions peri, anti and uper, surely it is the whole of Matt. 20 and Gal. 3. I still maintain this today, and think also of the scriptural con- ception of sacrifice, of the high priest, and of the second Adam; but I now add on the basis of Deismann’s studies in the Koine that the idea of substitution is expressed at least in the preposition uper. Christ, true God and Man, has borne in my stead the fullness of God’s wrath, has wrought in my stead satisfaction to the justice of God, and at the same time has made atonement for my sins and for the sins of the whole world. He has “covered” them before God, and so we, the many, through Him, the one, are made righteous and blessed. In Him all mankind has died; in THE LUTHERAN WORLD CONVENTION 89 Him it has been quickened and justified. How Luther lived in this thought and on this thought! The war has helped us again to understand the idea of substitution in natural life. May this experience help to open our eyes again to the fact of Christ’s substitution. This is not a “crying injustice,’ as someone has said, but it is the blessed analogy to the truth of the doctrine of original sin, the imputatio peccati Adamitici in genus humanum. The third point which I would stress today is our attitude toward Scripture, as this is expressly stated in the confessions of our Church, and as it is presupposed by the way Scripture is em- ployed in the confessions. In the Introduction to the Formula of Concord, stands the great word that the Holy Scriptures are the pure fountain of Israel, that we have in them the purest sources, purissimi et limpidissimi fontes, of divine saving truth. If Scripture is the source and therefore the norm and standard of saving truth, then it is presupposed that it has originated under a peculiar influence of God. The fact of inspiration belongs therefore to the confessions which must be the foundation of the truly Lutheran Church. We are not committed to a definite theory of inspiration, for this must always remain a mystery, but surely to the fact itself. However, we must accept it in the sense in which the Bible, particularly the New Testament, testifies to it. I may appear to be old fashioned if I adhere to the three- fold basis of inspiration: impulsus ad scribendum, the suggestio rerum, and the suggestio verbi (the impulse to write, the sugges- tion of the facts and of the words). I may think as much as I please of a different psychological process, a process differing from that of the old dogmatics, in that it admits in the second and third points the mental co-operation of the sacred writers, yet my conscience is so bound to God’s Word that I cannot give up these points. The Holy Scriptures are for me in their totality the authoritative, sufficient, absolutely dependable, sure and vital presentation of the revelation of God once given for our salva- tion, as they were formed through a peculiar operation of the Holy Spirit upon the writers. And this fact, I repeat it, belongs to the content of the confessions which are the foundation of the true Lutheran Church. It is in my opinion the duty of the Lutheran Church in particular inwardly to master this fact and to make it help to clear the thought of our time. How Luther stood by the Scriptures! They were the foundation of his faith and life; upon them he fought his battles. Witness the Wart- 90 THE LUTHERAN WORLD CONVENTION burg! The common assertion that it was at the Wartburg rather than at Worms that Luther finally set aside reason and turned to the Scriptures as the only source of saving knowledge, is not true; yet it is true that here he became rooted in the Scriptures as never before. Only that church has a future which with Luther whole-heartedly and unreservedly yields itself to the Scrip- tures, the Scriptures as a whole. One personal remark in closing. At a time when a great lie born of hell held in captivity the mind of America; when many eyes even within the Lutheran Church were blinded; and when it was not only claimed that the whole German theology was the source of all destructive liberalism, but also that there was no positive theology at all in Germany; when this was done, I say, I considered it my duty to show in detail how beside the destruc- tive liberal theology in Germany, there remained still a wholesome inward Christianity and also a theology which rested upon Luther’s Catechism. I closed this article with an appeal to the representatives of positive Lutheran theology in Germany. That appeal probably never reached its destination for there was at that time no communication between America and Germany. Permit me then to repeat it today and remember that it comes from one who with all his loyalty and gratitude to his new fatherland still is bound by all the ties of his being to his old fatherland, to which he is primarily indebted for what he is as a theologian, and with which he has remained in constant living contact. It is the appeal to the Lutheran theology of my old fatherland in the presence of. God again to test her theological position with respect to the Scriptures. Dr. Bachmann, of Erlangen: Some response from the Ger- man teachers of theology is in order. Both of those who have just spoken were more than professors. The one combined his theological observations with a broad view of the position and tasks of the Lutheran Church as a whole; the other, with the innermost element of Christianity, the concern for the salvation of every soul. We joyfully concur in this union of theology with the life of the Church and the salvation of souls. Their state- ments showed clearly that the desire for confessions is not only strong but growing in our Church. This holds true for Germany as well. We also agree with the fundamental principle that the confessions are the indispensable foundation of the Church, not only for the sake of historical continuity or because of so- THE LUTHERAN WORLD CONVENTION 91 ciological need, but for its very existence. The need of confes- sions and of sincerity in the struggle is therefore rooted in the fact that it has pleased God to reveal Himself in deed and in word. To be sure, it must also be said that in combining the conception of theology and confession, confession and_ office, confessions and confession, difficult problems are encountered. It was a moment of peculiar and startling significance in the history of the Erlangen theological faculty when against Hof- mann’s doctrine of reconciliation two of his own colleagues publicly raised the question whether it was compatible with Scrip- ture and Confessions. In this controversy, Hofmann coined the phrase: Neue Weise alte Wahrheit zu lehren. The speaker was right in drawing a distinction between imgnobilia and mobilia in the confessions; the difficulty lies in determining the boundaries of each. The congregation of believers, the church, must have an understanding of this problem. Even more responsible, how- ever, is the theologian. The formation and affirmation of con- fessions is not only the concern of the theologians, but it is a vital function of the whole church, of the spiritual strength she has assembled. The Reformed Church has an abundance of different confessions of a more or less provincial character. The Lutheran Church, on the other hand, everywhere gathers round the Augsburg Confession and the Small Catechism. The con- fessions of the Reformed and Catholic Churches are of a theo- logical nature. The Lutheran confessions are popular and there- fore preserve the traditions most faithfully, e. g., the Small Catechism. They are not the confessions of the theologians, but of the evangelical states, e. g., Augsburg Confession. Therefore the union between the church and the confessions which exists everywhere in Christianity, is particularly vital to the Lutheran Church. This union we must faithfully preserve. Baron von Pechman, of Munich: I shall be even more brief though I speak in a double capacity, as a layman, and for the first time in my life, as a theologian. As a layman, I would very cordially thank my esteemed colleague Dr. v. Schinkel, and in- dorse that which he has said from the standpoint of the con- gregations. I would again voice Dr. Schinkel’s appreciation of the two speakers. One word of the first speaker will not be for- gotten, i. e., that all Germans should be as Lutheran as Luther was German. However, as a theologian, I must take exception to one statement. I have reference to that part of the address 92 THE LUTHERAN WORLD CONVENTION where Dr. Jorgensen was speaking somewhat losely about love to enemies. That statement hurt me. Yet I am not speaking of my own feelings, nor even as a German. For on that point I cannot add anything to that which day before yesterday we were privileged to hear from our respected president and from the esteemed Dr. Cordes. But as a theologian I would say: We cannot dispose of the difficult problems of these times with a mere exhortation to love our enemies, for the underlying con- ception is not Lutheran. To substantiate my view would lead me too far afield. However, I shall doubtless have an opportunity to explain my position privately to the speaker, and because of our intimate friendship, ’'m sure we can, without difficulty, come to an understanding. Dr. Amelung, of Dresden: General Superintendent Meyer of Moscow in his gripping portrayal of the Russian Lutheran Church said something last night which must have struck a responsive chord in our hearts: “We must become better Lutherans.” Yes, that is our desire, although not in the sense that we shall forget the ecumenical character of the church. Like that resolute Luth- eran, Dr. Rocholl, we should recognize that which is good and beautiful in other churches. To be better Lutherans, then, can only mean that the confessions must become ever more deter- minative of our personal as well as of our church life. We lament the fact that this is not always the case. Today we have heard of the splendor and worth of the Lutheran confessions. However, that will avail nothing unless the confessions dominate the whole life of the church, her worship as well as her organiza- tion. In this respect there remains much to be desired in our day. I shall cite but two examples: (1) The alternate forms in many of our Agenda which owe their existence not to a loyalty to the confessions, but to a weak yielding to the spirit of the times. (2) Organization. The Lutheran confessions are not only to be endured, but are to rule, to dominate the life of the whole Church. Dr. Kliefoth in 1868 at the organization of the Evangelical Lutheran Conference, demanded a Lutheran Church government; and we demand it today. God grant that in these serious times we may confess the eternal truth in that old watch- word: In ecclesia non valet: hoc ego dico, hoc tu dicis, hos ille dicit, sed: haec dicit Dominus. (In the church what I say, what you say, what he says, do not count; but “thus saith the Lord.’’) Superintendent Anthes, of the Lutheran Free Church of THE LUTHERAN WORLD CONVENTION 93 Reichelsheim in Odenwald: Permit me to say a few words as the representative of the Evangelical Free Church of Germany. I speak as a man interested in the practical life of the church. Our discussions, important as they are, have been very largely theoretical. If the confessions are to be the indispensable founda- tion of the Church, then they must be applied in their entirety to the life of the Church, as Dr. Amelung just said. Professor Sebelius indicated that the confessions admit of no compromise. In the most recent development of the Lutheran Church of Ger- many, and I suppose of other lands as well, we see many com- promises with respect to the confessions. The pronouncements of many Lutheran national churches bear the character of com- promise. (A call for proof.) I do not have time to give proof now, but I shall be glad to do so later. The character of the compromise is even more definitely revealed in the practical use of the confessions. It is a terrible shame that in many Lutheran National Churches, in one and the same pulpit, sermons can be preached both in the spirit of the confessions and contrary to the spirit of the confessions. I say this not by way of con- demnation, but because I see with deep sorrow that it is confusing the congregations and disturbing the church. It must be one of the tasks of the Lutheran World Conference to work to the end that the confessions become in very truth the indispensable foundation, not only for individual Lutherans, not only for Lutheran groups, but also for the Church. Dr. Jorgensen in bringing the discussion to a close, called at- tention to the gratifying circumstance that, despite the variety of opinions expressed, there was evident a unanimous desire to recognize the confessions as the foundation of our union. He added also a word of personal appreciation of Baron v. Pechmann. The chair again emphasized what the speaker had said, that the confessions were above all necessary to the congregations. The Scriptures are our norm and they are Christo-centric. May our task ever be to remain true to the Word and to our Lord through the Word and the confessions. The session was closed with prayer and with the singing of the hymn: “Dein Wort ist unseres Herzens Trutz.” THE THIRD CLOSED SESSION Thursday, August 23 “THAT THEY MAY ALL BE ONE”—WHAT CAN THE LUTHERAN CHURCH CONTRIBUTE TO THIS END? By Frederick H. Knubel, D.D., LL.D., President of the United Lutheran Church in America Three times did the Saviour utter His petition for the unity of His Church. The thought of that unity is therefore a prominent and animat- ing one in the hearts of His followers. It is probably no exaggeration to say furthermore that at no time in the history of the Christian Church has the subject been discussed more widely than just now. At least the practical bearings of such discussions touch inevitably the life and the work of the Lutheran Church in all lands and demand that we declare definitely our attitude towards them. It is therefore not only fitting, it is necessary that Church unity receive proper consideration at this Lutheran World Convention. Upon what basis shall our thoughts proceed? It is easy to answer that we are to be guided by God’s Word. One very important fact seems, however, to have been neglected by the students of the subject, namely that there is one book in the Holy Scriptures which is given especially and entirely to that theme. It is true that the Epistle to the Ephesians is con- stantly quoted when Church unity is mentioned, but it does not seem to have been realized that the apostle, mindful like all Christians of the prayer of Jesus Christ, has given himself in that entire Epistle to a thor- ough discussion of the subject. Although he repeats therein many things he has written elsewhere, although most of the great Christian doctrines are discussed or mentioned in the course of the letter, and although he is directing all he says to the practical circumstances of those to whom he is especially writing, nevertheless there is but one thought around which the entire Epistle centers. The centre gives the book its special and its lasting value. Paul is writing of the unity of the Christian Church. A discussion thereof may well be based upon that Epistle. In any event this paper is a new and thorough study of the Epistle to the Ephesians, with such direct conclusions as we may profitably draw from the study. In order that the paper may not be excessively lengthy, it has been necessary to exclude many details of exegesis which would support the positions taken. In the previous paragraph it has been implied that the commentaries upon the Epistle have largely failed to grasp fully the central and single subject with which it deals. This is true, although Stier and Alford have 94 THE LUTHERAN WORLD CONVENTION 95 come near to Paul’s clear meaning. Most of the exegetes seem not to have realized that he is just as orderly and systematic here as elsewhere, and that in spite of a seeming discursus now and then, he is moving steadily onward with his presentation. (Indeed the arrangement of thought carries some analogy to a fugue.) Furthermore, the paragraphs and sub-para- graphs of the Greek text have not been consistently observed throughout. Above all, however, too great effort has been made to force Paul’s dis- cursion into trinitarian divisions. Such a method of division is, we know, common with the apostle, it can be found to considerable extent in this epistle, but it does not prevail as a controlling influence throughout. The first three chapters are doctrinal in their character and have a three- fold division with a conclusion. The divisions are 1:3 to 2:10; 2:11 to 2:22; 3:1 to 3:13. The conclusion is 3:14 to 3:21. The first division shows the power of the Church’s unity, the second its source, and the third its development. The power of the unity is the power of almighty life, whereby Christ is the living Head of the Church, which is His living body. The source is in the blood of Christ and in His flesh. The development of the unity is by revelation. If one wishes to do so, he may note a trinitarian division in these three sections. THE Power OF THE CHURCH’S UNITY Let us examine the first and longest section concerning the power of the unity. This itself is subdivided into three parts, as is disclosed by the paragraphs and sub-paragraphs and also by Paul’s own summary of the three as he proceeds to the third one: “that ye may know (1) what is the hope of His calling, and (2) what the riches of the glory of His inheritance in the saints, and (3) what is the exceeding greatness of His power to us-ward who believe” (1: 18-19). The first subdivision is stated in 1: 3-10. 3—Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4—-According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: 5—Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will. 6—To the praise of the glory of His grace, wherein He hath made us accepted in the beloved: 7—In whom we have redemption through His Blood, the for- giveness of sins, according to the riches of His grace; 8—Wherein He hath abounded toward us in all wisdom and prudence; 9—Having made known unto us the mystery of His will, ac- cording to His good pleasure which He hath purposed in Himself: 10—That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him: 96 THE LUTHERAN WORLD CONVENTION Verses 3 and 4 are a general introduction. Verse 5 then states that “calling” of ours, referred to in the summary already quoted, namely that we have received “the adoption of children.” He explains this in the remaining verses and in such a way that here at the very beginning of his first general division he states what his other two chief divisions of the doctrinal portion will be. Verses 6 and 7 foreshadow 2: 11-22 con- cerning the source in the blood of Christ. Verses 8 to 10 point forward to 3: 1-13 concerning the revelation and are indeed themselves referred to in that division (3:3 “as I wrote afore in few words’). Paul now proceeds to the second subdivision of the first general division. He enlarges upon what he calls in his summary of the first section “the riches of the glory of His inheritance in the saints.” He begins “In whom also we have obtained an inheritance.” 11—In whom also we have obtained an inheritance being pre- destinated according to the purpose of Him who worketh all things after the counsel of His own will: 12—That we should be to the praise of His glory, who first trusted in Christ. 13—In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise. 14—Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory. We are not only children, we are also heirs, according to: Paul’s frequent statement (e. g., Romans 8:17). This second idea may be interpreted in the opposite sense, not that we have an inheritance from God but that we ourselves are His inheritance, His portion. Paul probably had both in mind. He would emphasize that this is the added grace bestowed upon those who believe, trust in Christ. These things have been bestowed upon us “in Christ.” Now, however, Paul mounts to his climax and states the third fact which has made the first two possible, praying for us that “the eyes of our hearts” may be enlightened to behold and know them all. It is supremely the “power” which he would have us appreciate and in the nineteenth verse he seems to use every word in the Greek language which could designate it. 19—And what is the exceeding greatness of His power to us- ward who believe, according to the working of His mighty power. 20—Which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, 21—Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22—And hath put all things under His feet, and gave Him to be the head over all things to the church. 23—Which is His body, the fulness of Him that filleth all in all. THE LUTHERAN WORLD CONVENTION 97 This power is declared in those verses to be divine power which has manifested itself especially as a power of almighty life, whereby in Christ’s resurrection death has been overcome and whereby in His supreme exalta- tion it is exerted for us, the Church, which is made up of those who have become God’s children and God’s inheritance. This living power has organized the Church so that it is Christ’s living body and He is its living Head. Yes, it is “to us-ward” that this power exerts itself, for the con- cluding portion of this first general division goes on to state that the power of that life has also quickened us who were dead in tresspass and sins and who were (instead of children of God) children of unbelief and of wrath by nature. 1—And you hath He quickened, who were dead in trespasses and sins; 2—Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3—Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4—But God, Who is rich in mercy, for His great love where- with He loved us, 5—Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) ; 6—And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7—That in the ages to come He might shew the exceeding riches of His grace, in His kindness toward us through Christ Jesus. 8—For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9—Not of works, lest any man should boast. 10—For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. We need to note that he asserts this power has not only quickened us, who constitute the Church, but (as it did with Christ) it has also “made us sit together in heavenly places in Christ Jesus.” His summary in the last verse says that it has been a creative work of God’s power which has thus established a living Church and holds it in an almighty unity. It is hoped that the brief and condensed indications which have been given establish the fact that in this first general division Paul is leading us to see the power of the Church’s unity. It is, and was said, the power of almighty life, whereby Christ is the living Head of the Church, which is His living body. We cannot stop for the practical deductions at this point. It is necessary, however, that we realize now that there is upon this earth a body, bound in an unbreakable union, and that it functions as a living organism with a power such as nothing else upon earth possesses. This is the Church and she must know that she has unlimited, though unseen, forces within her life and at her command. 98 THE LUTHERAN WORLD CONVENTION THE SOURCE OF THE CHURCH’S UNITY Up to this point Paul has spoken merely of the power by which in- dividual men become children and heirs of God and of the fact that that power has exalted them with Christ into a living unity with Him. He has not spoken of the inner method whereby God’s power has accomplished this end, whereby men have become so intimately bound with one another and with Christ that he might speak of them unitedly as the body and Him as the Head. This he proceeds to do in the second general division in which he explains the source of the unity. It is a brief section, but it leads us into the deepest and most mystical Christian truths and facts of human existence. He begins in the simplest and most practical manner, revealing for the first time in a clear way that those to whom he is writing are Gentiles. He is face to face with the great mission of his life, as the apostle to the Gentiles. For years he had contended for the equal standing of Gen- tile Christians with Jewish Christians, apart from any observance of Jewish requirements. He recognizes that there is one further contention he must make, namely that Gentile Christians have not merely a parallel standing, but that actually Jew and Gentile are merged into one new man, one household of God, one holy temple, one habitation of God. It is clear that when he thus deals with the possibility that Jew and Gentile can be one as Christians, he is entering into a consideration of every possible earthly distinction among Christians. The ultimate source of the unity of Jew and Gentile in the one body of Christ must be the source of Christian unity everywhere and for all time. Let us read the section (2: 11-22.) 11—Wherefore remember, that ye being in time past Gentiles in the flesh who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12—That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: . 13—But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. 14—For He is our peace, Who hath made both one, and hath broken down the middle wall of partition between us; 15—Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; 16—And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17—And came and preached peace to you which were afar off, and to them that were nigh. 18—For through Him we both have access by one Spirit unto the Father. 19—Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; 20—And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; THE LUTHERAN WORLD CONVENTION 99 21—In whom all the building fitly framed together groweth unto an holy temple of the Lord: 22—In Whom ye also are builded together for an habitation of God through the Spirit. Tue DEATH OF CHRIST THE SOURCE Paul’s thought proceeds in very direct fashion. Since God’s power establishes the united Church as the body of Christ, it is in the body of Christ itself that the unity must have its source. It is in that one body that both Jew and Gentile have been reconciled unto God.- He does not hesitate to speak of the unity as taking place “in His flesh,” so that nobody might suppose he was speaking figuratively. Furthermore, it is in the death of that body, “by the cross,” “by the blood of Christ,” that the end has been accomplished. He goes so far as to introduce even the thought of circumcision, which was the bloody sign in the flesh of the unity of the Jews as God’s people. It is therefore Jesus Christ in His crucifixion and in His death whom Paul declares to be the source of unity for humanity in the Church. Human enmities have been slain in His body by the cross, as well as the common enmity against God. The incarnation he would have us understand, accomplishes nothing without the atonement. The flesh must be opened before the power can burst forth and exercise its authority. The corn of wheat must fall into the ground and die. Christ’s death was creative. He Himself, when He spoke of the unity of His Church, spoke also immediately of His death (John 10: 15-18). How shall we come to understand this truth of the unity of Christians as proceeding from the death of Christ? It is not difficult as a beginning to recognize that we are all brought to a common level in the presence of His death. All distinctions among men cease at the cross. A com- mon sin and a common forgiveness mark all those who have become God’s children. It is a common faith in the crucified One to which the first chapter referred in speaking of the inheritance. It is “by one Spirit” that the power of the unified life is given. The truth is far deeper than all of this, however, and reaches into mystery. For instance, Paul him- self in this same epistle, when he is speaking of the marriage bond, refers to the love of men for their wives as like unto love for their own bodies and then alludes to the incident in the second chapter of Genesis concern- ing the origin of the woman from the opened side of the unconscious Adam. To Paul this evidently prefigures the facts concerning Christ and the origin of the Church. He quotes essentially from that incident, “We are members of His body, and of His flesh, and of His bones. A man shall be joined unto his wife, and they two shall be one flesh.” He then adds, “This is a great mystery; but I speak concerning Christ and the Church.” As another element in the mystery I do not believe that we have as yet discovered in the Scriptures all that may come to be known from them as to the history of death. This much, however, we do know certainly, that in common knowledge as well as in the Scriptures death in all its aspects always works disintegration. It brings about separa- tion, between man and man, between body and soul, between men and God. It is very clear then that He who has fully triumphed in death and over death must in its depths have reversed its influence so that in 100 THE LUTHERAN WORLD CONVENTION Him death works for unity. This brings before our thoughts an ap- preciation of the strength of Paul’s declaration to us in this section of the epistle that the unity of the Church has its source in the death of Christ. Our faith can now see more clearly that upon the basis of what Christ did when “through death He destroyed him that had the power of death,” He could through His risen and exalted power (the first sec- tion of the epistle) constitute and hold the Church in true unity as His body. Unity A DIVINE GIFT Before we leave this section it is desirable that reference be made to the quotation “That they all may be one,” which is part of the title of this paper. Often as that petition is quoted, it is rare to find attention given to the fact that the Saviour at the same time stated that He im- parts a gift to His followers whereby the oneness is accompli shed. “The glory which Thou Baveet Me I have given them, that they may be one, even as we are one.” He says that theré ig a special glory He possesses as the gift of His Father. We know that peculiar and bestowed glory of Christ’s. It is that with which the eternities will be vocal, that of being the Lamb of God. It is the glory of love, of utterly unselfish and serving love. This is the glory which had its supreme manifestation in His death. He says, however, that thereby also the oneness of the Church shall be brought about. He imparts the gift to those who are His. We are not concerned here as to the manner of the impartation. It must concern us greatly, however, to note that what is said by the Saviour in connection with His prayer for unity is entirely the same as Paul says when He asserts that the unity of the Church has its source in the death of Christ. As Paul takes up the third division (3:1-13) we find him beginning with the words, “For this cause I.” These words are not grammatically concluded until he repeats them in 3:14. No doubt he was about to break forth in prayer and praise, as he does at the fourteenth verse. We must not, however, suppose that the intervening verses, even though they form grammatically a parenthesis, constitute an unessential and personal excursus. The thought they contain must not be regarded as an after- though, for he had prepared for it by the closing statements in the pre- vious division. The closing verses of the second division read (according to a justifiable translation) “In whom each several building, fitly framed together, is growing unto a holy temple in the Lord; in whom ye also are being builded together for a habitation of God in the Spirit.” Whether or not we read “each several building” instead of “all the building,” it is evident that Paul conceives of the united Church as a great pile of build- ings accurately and gloriously entering into one mighty temple and, above all, that he regards the realization of the whole as a development, a pro- cess, a growth. It was this further and third fact, concerning the realiza- tion, the development of the unity, upon which he wished to dwell and upon which he does dwell in the seeming excursus. He was led to give his treatment a personal turn, because in the very act of beginning to pray he is reminded of his personal part in the marvelous realization. The passage reads: THE LUTHERAN WORLD CONVENTION 101 1—For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles, 2—If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3—How that by revelation he made known unto me the mystery; (as I wrote afore in few words; 4—Whereby, when ye read, ye may understand my knowledge in the mystery of Christ), 5—Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6—That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: 7—Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8—Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9—And to make all men see what is the fellowship of the mys- tery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10—To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wis- dom of God, 11—According to the eternal purpose which he purposed in Christ Jesus our Lord: 12—In whom we have boldness and access with confidence by the faith of him. 13—Wherefore I desire that ye faint not at my tribulations for you, which is your glory. Tuis Unity A MYSTERY Paul is not vain. He knows himself to be a poor prisoner as he writes. He describes himself here with the lowest designation he ever used, “less than the least of all saints.” Nevertheless he is conscious that by the will and grace of God his personage has been made historic in the realiza- tion of God’s great unity of His children. Mighty causes and conse- quences are using his littleness. He recognizes that he has in his life and in this epistle been dealing with a mystery “which from the beginning of the world hath been hid in God.” From the very beginning of the epistle he has been speaking of an eternal purpose of God’s, purposed and pre- destinated in Christ Jesus our Lord. He knows that the uninformed principalities and powers in heavenly places desire to look into and are now coming to know this manifold wisdom of God. This entire marvel is the unity of the Church, “that the Gentiles should be fellow heirs, and of the same body, and partakers of His promise in Christ by the Gospel.” Verse 6. We may note in this verse a practical repetition, though in different order, of the three subdivisions of the first section.) 102 THE LUTHERAN WORLD CONVENTION What, however, does he tell us is the method by which the realization, the development of the unity takes place? Since it is a mystery in God and an eternal purpose of God, the realization can proceed and be con- summated by God’s act alone and through His revelation. Again and again he repeats that necessity in this section. He himself knew it only in that way. Apostles and prophets have it revealed unto them. All men and angels see it only upon that basis. This third section of the epistle’s doctrinal half makes clear to us that the development, the realization of the Church’s unity is a matter of growth and that it takes place upon the basis of the historic revelation. Before we leave this section we must, as with the second section, refer to the Saviour’s prayer for unity in John 17. There is something else which He said in that prayer He gives to His followers besides the glory He had received from His Father. “I have given unto them the words which Thou gavest Me.” “I have given them Thy word.” This har- monizes with what Paul tells us in this section concerning the relation of the revelation to the unity. Furthermore, when we note the two gifts to His own which Jesus mentions in John 17 we are reminded that John describes the glory of Jesus Christ as “full of grace and truth.” This concludes the doctrinal portion of the epistle. If one aims to recall its three-fold content it is perhaps possible to realize that Paul, in describing the unity of the Church, has placed it before us as (1) a Living Body; (2) of Love, and (3) of Light. He himself, however, gives us a peroration which is a marvelous prayer in rhapsody (3:14-19). He prays, in harmony with his divisions that “The Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, would grant you, according to the riches of His glory, (1) to be strengthened with might by His Spirit in the inner man, that Christ may dwell in your hearts by faith; (2) that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth know- ledge; (3) that ye might be filled with all the fulness of God.” We have finished our study with Paul of the principles of Church unity. It would of course be possible to proceed at once with his practical chap- ters of Ephesians. It is probably best, however, that we pause here to emphasize the principles in their meaning for us of the present day when- ever we consider the unity of the Church. It is desirable also that we then answer the question in the title of this paper, “What Can the Luth- eran Church Contribute to That End?” After that we may briefly study the last three chapters of the epistle and shall see their helpful purpose. If we understood Paul aright then every consideration of and every plan for Church union must proceed upon the basis of the following head: 1. Full recognition that the unity of the Church already exists. We hear so much about the divisions of the Church, the sad spectacle of a divided Church is so frequently portrayed, that the actuality of the one Church, which is the only true Church, is lost from the thoughts of most Christians or is regarded as an unimportant, vague dream. The con- tinual stress upon an external, a visible union blinds us to the glorious truth. Let us recall ourselves to the fact that the unity is a living joy in the mind of our Lord. Our minds must gain the habit of entering THE LUTHERAN WORLD CONVENTION 103 into this joy of His. Every manifestation thereof which we discover in our relations to other Christians should thrill our hearts. 2. Full recognition that the unity, though a revealed truth, is a mys- tery. We can recognize something of the depth of that mystery. For instance, we stand profoundly awed before the mystery of Christ’s Person, where the human has been eternally taken into a unity with the divine. We should, however, be more profoundly awed in the presence of the mystery of the Word. It is the same mystery, but in the Word all the weakness and fallibility of the human have been taken into the divine, overcome, and used for divine ends. Greater even than that is the mys- tery of the Atonement. Again it is the same mystery, but now in the wonder of grace human sin has been taken into the divine, conquered, nullified, forgiven, destroyed. The climax is the mystery of the Church. To the last it is the same mystery, but here a myriad of sinners them- selves, even while their sins exist as facts, are taken into the divine, and made to be “the fulness of Him that filleth all in all.” Such is the mystery of the Church in its unity. The world and some liberal theologians with it deride this “mystical, supernatural, or magical relationship with Jesus,” but it is our faith founded upon the revelation. The very mystery of this unity must lead us to realize that no earthly, visible manifestation of a united Church can ever amount to a demonstration of it. We must beware lest even well-meant efforts for Church union degenerate into a trifling with something that transcends human comprehension. 3. Full recognition of the source of the unity in the death of Jesus Christ, “by the blood of Christ” “and “in His flesh.” Our thoughts upon the subjects of Church unity must proceed upon a confession of what that death is and means for men. This does not mean the acceptance of some special theory of the Atonement. It is not sufficient, however, to confess it merely as a part of some creed like the Apostles’ or the Nicene. There must be a specific recognition of the cross as the centre of the Gospel and as the source of the Church’s unity. 4. Full recognition of the power which resides in the unity. It is the creative power of the living God held by the Head of the Church. As was said before, it is necessary that we realize that there is upon this earth a body, bound in an unbreakable union, and that it functions as a living organism with a power such as nothing else upon earth possesses. This power belongs to the Church even as she exists upon earth today. We must not permit ourselves to be led into actual unbelief concerning arguments presented concerning the increased efficiency which would be gained by the Church through an external union. The Church must not permit herself to be tempted into an effort merely to make a shallow dis- play of strength before the world by a supposed “united front.” 5. Full recognition that the realization of the unity is a process, a growth. This Church is primarily a living organism, and only secondarily an earthly organization. It has been conceived from eternity as a pur- pose of God’s, and cannot therefore be hurried to a true realization by the manufactured conceptions of men. There is a historic and providential development which has been and is at work. We are anticipating slightly, but we may well quote here from the fourth chapter that the unity will come as a growth in “faith” and in “the knowledge of the Son of God,” a 104 THE LUTHERAN WORLD CONVENTION growth “into Him in all things, which is the Head, even Christ.” May we not recognize that the hurried establishment of an external union would hinder the true process and will check and stunt the growth. It would, so to speak, standardize for a long while the life of the Church, and the standard would be low. 6. Full _Tecognition _ that the realization will take place on the basis of revelation. “It is not the Church that has made the Word; but it is the Word that has made the Church, 7 the Word is the means through vihich- Chit Has Tounded Sid~continues io mana and “Bald ap Hil Church until the end of time.” (Prof. Dr. H. E. Jacobs.) When we thus speak of the Word, the Sacraments of Christ’s institution are in- cluded, for they are the visible Word. The Church must continue to hear the Word Christ has given. She must continue to “search the Scriptures.” In the end the unity of the Church will have become a matter of realization, not because of the recognition of the possession of a common spirit and purpose, not because of a common form of church government, not be- cause of work undertaken in common, but because of common faith in the testimonies of the Gospel and common confession of the same. WHat CAN THE LUTHERAN CHURCH CONTRIBUTE? The above six propositions are offered, on the basis of the Epistle to the Ephesians, as principles that must enter into all consideration of the unity of the Church. We may now very briefly (without the least elabora- tion) attempt an answer to the question which forms a part of our sub- ject. What has the Lutheran Church to contribute to the end of Church unity? She has her very heart to contribute. We say this first of all in the sense that the union of the Church is a matter that she has at heart. she never has wilfully sanctioned a divided Church. She maintains openly a separate identity today only and entirely because she believes she holds great. testimonies of t of the Gospel_which ‘must be maintained. These are her heart, and it is above all in this sense that she gives her heart. What those great testimonies are is summarily contained in the six principles above stated and especially in the underlying threefold declaration by Paul concerning the power, the source, and the development of Church unity. What Paul has“to say in his second section concerning the source in the death of Christ is the same as what is commonly called “the material principle’ of the Reformation concerning justification alone by faith in the Christ who died for us. This is the source and centre not only of our thoughts upon Church unity, but of all the Gospel. As such source and centre it is primary. It causes our faith to be Christocentric. For the Lutheran Church that “material principle’ of the Reformation comes first, and then follows “the formal principle’ concerning the Scripture. It is this to which Paul devotes his third division. There is, however, for the Lutheran Church a third principle which is in harniony with Paul’s first division. It is her testimony as to the Means of Grace, the Word and the two Sacraments. To her they are the channels of divine grace. By the Spirit they are instinct with the life of God. In them and in their use the Church possesses and conveys that power to which her Head has been exalted and of which Paul speaks in his first section. THE LUTHERAN WORLD CONVENTION 105 All other testimonies which the Lutheran Church has to contribute will be found to be derived from or corollary to these three. If an effort were made to state all of the above concerning the Lutheran Church in a sen- tence it might be as follows: The Church exists and exists unitedly in the full confession of Jesus Christ who died for all, who is testified to in all the Scriptures, and who lives and works with power in and through His Word and Sacraments. This is all in entire harmony with Christ’s comprehensive definition of the Church when He says, “Where two or three are gathered together in My Name, there am I in the midst of them.” \ MANIFESTATIONS OF UNITY The last few pages have been given to a consideration of the principles found in the first three chapters of Ephesians as we especially need them today. We are perhaps now in better position to return and consider Paul’s practical application of the principles in the remaining three chap- ters. Much of this application had direct meaning for those to whom he was writing and we may pass it by. All of it is instructive. Some of the application is, however, of highest importance for us since Paul is naturally telling what the attitude of Christians should be while the growth and realization of the Church’s unity proceeds. In other words he is revealing to us what manifestations of the unity may and ought to be seen among Christians in the world until the consummation is reached. That is the theme of these chapters. Again the apostle is very methodical, although this fact has once been neglected by many commentators. In addition. to the paragraphing, he furnishes us with a catch-word: “Walk worthy of the vocation” (4:1), “walk not as other Gentiles” (4:17), “walk in love” (5:2), “walk as children of light” (5:8), “walk circumspectly” (5:15). This covers the entire section 4:1 to 5:21. The divisions are 4:1 to 4:16; 4:17 to 4:24; 4:25 to 5:5; 5:6 to 5:14; 5:15 to 5:21. What is most surprising, however, is to discover that the divisions tally exactly with the divisions of the doctrinal half of the epistle. We have not space to give the evidence. Any student may easily find the parallel thought, and may also note in the parallel portions the parallel use of important words bearing upon the thought. The first two divisions (“walk worthy of the vocation” and “walk not as other Gen- tiles”) above mentioned match with the first doctrinal division (1:1 to 2:10, the “walk not as other Gentiles” being the companion to 2:1-10). The next division (“walk in love as Christ also hath loved us and hath given Himself for us’) relates directly to the second doctrinal division concerning the death of Christ. The following one (“walk as children of light”) couples with the third doctrinal division concerning the revelation. The closing portion, in which he urges us to be filled with the Spirit, speaking in psalms and hymns and spiritual songs, singing in our hearts, giving thanks always for all things—this matches with his own outburst as he closed the doctrinal portion. Only the first section of this practical portion of the epistle will be printed in full. In all other respects the comments can be confined to brief notes. 106 THE LUTHERAN WORLD CONVENTION 1—I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. 2—With all lowliness and meekness, with longsuffering, forbear- ing one another in love; 3—Endeavoring to keep the unity of the Spirit in the bond of peace. 4_-There is one body, and one Spirit, even as ye are called in one hope of your calling; 5—One Lord, one faith, one baptism; 6—One God and Father of all, who is above all, and through all, and in you all. 7—But unto every one of us is given grace according to the measure of the gift of Christ. 8—Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9—(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10—He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11—And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12—For the perfecting of the saints, for the work of the min- istry, for the edifying of the body of Christ: 13—Till we all come in the unity of the faith, and of the know- ledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14—That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15—But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16—From whom the whole body fitly joined together and com- pacted by that which every joint supplieth, according to the ef- fectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. The fact that Paul opens his entire application, with an appeal that we endeavor to keep the unity of the Spirit in the bond of peace, furnishes ad- ditional evidence that the theme of the entire epistle is the unity of the Church. The items mentioned in verses 4 to 6 are not an outline basis of Church unity. They reveal in their accumulation how many things we Christians may call to mind which will stimulate our endeavor to keep the unity. Examination will show that the items are chosen in an orderly way on the basis of chapter one, to which this entire section is related. Verses 7 to 11 impress the divine origin of an orderly ministry for the Church, but provide no basis of determination as to a divine arrange- ment of such order. Were such arrangement divinely intended and at all necessary for the unity of the Church, this Epistle should have emphasized it. THE LUTHERAN WORLD CONVENTION 107 Verse 12 to 16, the meaning of which has been touched upon previously, point out clearly that Christians living together in a congregation and, at least by implication, larger groups of Christians are to live in such relation- ship to one another that they can mutually give and receive Christian service. Verse 16 seems especially to imply the necessity of Christian contact and co-operation. As a possible basis for this at the present time reference is made to Section D of a “Declaration of Principles Concerning the Church and Its External Relationships,” adopted by one of the Lutheran bodies in America. CHRIST THE HEAD AND CENTER OF UNITY This entire section, however, breathes, in harmony with Chapter 1, the spirit of a loyal exaltation by all Christians of Him who is the Head of the Church, Jesus Christ. This is to be first of all a visible manifestation by the Church of its unity, before the world. Though that unity may not as yet be absolutely demonstrated in the eyes of men, all denominations © of Christians may and should give themselves to an undeniable evidence of the unity by the common exaltation of Jesus Christ in His deity and in the fulness of His Saviourhood. The second section (4:17-24) is parallel to 2:1-10. The latter ends with the statement that “we are His workmanship created in Christ Jesus unto good works.” The former ends with the appeal that we “put on the new man which after God is created in righteousness and true holi- ness.” It is clear that this section would have all Christians appreciate that the unity of the Church ought furthermore to be manifested before the world by lives which show the indwelling of Christ and are marked by the beauty of holiness. We confess our failure to live ideal Chris- tian lives. The marks of holiness are, nevertheless, common to all Chris- tians, are an evidence of the power which they possess in common, are recognized by the world. The third section (4: 25-5:5) deals with very common and what might be called coarse sin (lying, anger, theft, etc.). What is notable, how- ever, is that the appeal to forsake these is based in every case upon the highest and most spiritual motives which can be conceived. Paul sum- marizes all of these motives in that which is supreme to the Christian, “Walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savor.” This matches with and illuminates Paul’s second section of the doctrinal portion concerning the source of the unity in Christ’s death. It is to be recalled that in examining that section we referred to the special glory given to Christ by His Father and manifested in His death, the glory of utterly unselfish and serving love. We noted at that point how He says that He imparts this gift to those who are His in order that they may be one. Now, in his application, Paul would have us manifest that love as an evidence of the unity of the Church. It is to be a love of Christians for one another, and also a love of Christians for a world in need. “By this shall alt men know that ye are my disciples, if ye have love one to another.” We need emphasis, practical emphasis, upon this manifestation of the Church’s unity. Denominations of Christians need to carry the appeal in 108 THE LUTHERAN WORLD CONVENTION their heart. Unlovely words are spoken. Unseemly deeds are done, in- defensible interference with one another’s work can be found, unsightly rivalry is seen, sectarian proselytism even at the present day is practiced, unwillingness for mutual recognition is encountered, unreadiness for pos- sible co-operation exists. Yet the heart of the Christian becomes over- swept again and again by love, the love of the brethren. We have space for only a word as to the love of Christians for mankind in its great need. The world never things of deeds of love without thinking of the Church, and the world knows that all these deeds are one. The fourth section (5:6-14) carries the appeal, “Walk as children of light.” It relates to the third doctrinal section concerning the develop- ment of the unity by and in accordance with revelation. There is this further manifestation of the unity of the Church which Christians and denominations of Christians must provide, a ready and full confession of the great testimonies of Christianity as they severally know them. There may be disagreement in the understanding of the testimonies. Doubtless these may not all ever be removed. Yet the goal toward which all should constantly strive is unity in this respect also. As Paul said in 4:15, we are to “speak the truth in love,” and thus “grow up into Him in all things, who is the Head, even Christ.” By constant search of the Scriptures and by faithful testimony the truth will prevail and the increase of truth will be gained. The section, 5: 15-21, is as was indicated above a conclusion like unto the conclusion of the doctrinal portion of the epistle. Paul is not quite ready for his final appeal. There intervenes a section (5:22—6:9) which contains the well-known instructions to wives and husbands, children and parents, servants and masters. Their introduction in this epistle is justified because they are the relationships which con- stitute a household, and because he has described the Church as such. He had the conception of the Church in the home. Furthermore, they are the three elemental relationships of all human society. It is clearly the intention of the apostle to emphasize to us that the unity of the Church may well be pictured by true Christian unity in the fundamental relation- ships of life. How blessed therefore is the consideration of such a subject as the unity of the Church. It sheds light upon and influences the com- monest things in our lives and serves to construct our lives anew. This section has an additional and direct admonition to all Christians in their desire for the unity of the Church. Let the primary unities in the Church be strengthened. Let congregations and larger groups of Chris- tians endeavor to keep for and within themselves the unity of the Spirit in the bond of peace. It is a word which this Lutheran World Convention may well take to heart. There is necessity that we as Lutherans from all parts of the world realize our unity, promoting under our Lord both the fundamental principles thereof and also the practical manifestations before the world. Thus at length the apostle comes to his closing, inspiring appeal. He would have us “put on the whole armor of God,” and then describes that armor. Let us note his opening words, “Be strong in the Lord, and in the power of His might.” Once more he summons the words of the Greek language for power, as he did in the 19th verse of the first chapter, THE LUTHERAN WORLD CONVENTION 109 and thus carries us back to a new consciousness that the Church can be all that it is and shall be only through Him who is its all-powerful Head. For, says he, the realization of the unity of the Church cannot come through human devices. ‘‘We wrestle not against flesh and blood.” The enemies of the Church’s unity are mighty and spiritual, “principalities, powers, rulers of the darkness of this world, spiritual wickedness in high places.” Her armor must be mighty and spiritual also, “truth, righteous- ness, the Gospel of peace, faith, salvation, the Word of God, prayer.’ Prayer in the Spirit—for behind our prayers is the Has aad petition of Him who asked “that they all may be one.’ GENERAL DISCUSSION Dr. Veit, of Bavaria, opened the discussion: We have traversed a marvelous road in these three addresses. First of all our hearts were enlarged for the world-wide scope and reach of Lutheran Christianity. Then we were led to a consideration of the foundation of our confessions, the source of our strength, as rooted:in the Word of God. And now we lift our eyes to view the consummation. For I consider it nothing other than a consummation when we speak of the unity of the church, for which our Lord prayed the night before He was cru- cified. The Epistle to the Ephesians treats of the union of Jews and Gentiles upon the basis of salvation. This objective will some day be attained. Only in fulfillment of the promises, will Israel be rescued from its estrangement from God. That will be the last act in the building of the Kingdom of God. Then the end will be near, when the barriers shall fall and Christ shall be all in all. But whenever our Lord speaks of these last times, He always adds an exhortation to patience. We have heard of the burning longing for the una sancta and whose heart did not feel it? There is rampant today a burning, but actually disabling impatience foreign to Lutheranism. I refer to the work of the various sects. In the modern theological tendencies, there is present a danger to Lutheran sobriety. It is not a mark of true Lutheranism to let matters run their own course, as we are so often told. No, this patience of Lutheranism is a power and a self-consciousness at once humble and proud. The speaker is right when he says that the unity of the Church already exists. This is not a postulate nor a principle, but a living reality. For our faith is at the same time a being and a becoming, a pos- session and a hope. We thank God that in these days He per- mits us to see and experience something of that which we believe. But what shall we do? To the exhortation, “Be patient,” I would add another, “Be obedient.” This exhortation, too, is thoroughly Lutheran. Viewed externally this seems to be a mark of the Catholic or Reformed Church. True obedience, however, is the voluntary surrender of the individual to Him who is our example in obedience. And what does He demand of us with 110 THE LUTHERAN WORLD CONVENTION 111 respect to the unity of His Church? Nothing other than that we should be one with her and in her even as He is one with the Father. Speaking ecclesiastically, it means that we should have Christ in our hearts through faith and that the Church should continue to grow as His body in which His Spirit prevails. Thus the Church grows and the individual in the Church grows. The steadier the growth, the closer the approach to the goal, the unity of the Church. But should we do nothing to further the external unity of the Church? The speaker was correct in saying, “The unity of the Church will be realized by means of the unity of faith.” We see many sincere endeavors in creating organizations to further the unity of the Church. Yet we must admit that our goal will never be reached by means of organization. Otherwise Rome would long since have achieved it. The strength of the Lutheran Church never lay in its organization. In this respect she is the heir of her father Luther. Yesterday we heard that he was a reformer of great strength even in the social sphere. He was a giant who toyed with boulders. But he was never- theless carefree, one might almost say at times helpless as a child who trustfully throws himself into his father’s arms and expects everything from the father’s power. Whether this will be different in the future I do not know. Perhaps it is God’s will that she should continue in her present course. While He was. poor, He made many rich. “When I am weak, then I am strong,” says his apostle. And so we can and want to make our contribution to the building of the one holy Church, not by means of renunciation and limitation, but through a conservation of our genius and our gifts. Let us remain what we are and not take the second step before we have taken the first. Let us extend the hand to all who do not make it impossible for us. Let us follow in obedience even those paths which are strange to us. May God guide us! He Himself shall assemble His sheep in His own time. May we then be found in Him! Dr. C. E. Schmidt, of Pressburg: That they may all be one! The great thought of the unity of the Christian Church con- cerns us today. There exists an element in the Church which has become entirely engrossed with this idea. They look upon us Lutherans as disturbers of the peace. They regard us as a group which delights in the disruption of Christendom. It is unnecessary to say here that this is absolutely false. Our Luth- eran World Convention itself is an indication of this; for does 112 THE LUTHERAN WORLD CONVENTION it not have as its goal, “That they may all be one.’ Indeed for us Lutherans the unity of the Church is a serious and earnest con- cern. We long for it. We pray for it. But we reject external human force in bringing about true unity. That can only come from within. Our Church may indeed be the means of unifying the existing churches. Claus Harms expressed this in his unique way in the theses of 1817: The evangelical Catholic Church is a wonderful church. She adheres to the Sacrament and makes her advance primarily in it. The eyangelical Reformed Church is a wonderful church. She adheres to the Word of God and makes her advance primarily in it. More wonderful than either is the evangelical Lutheran Church. She adheres to both sacra- ment and Word and makes her advances in them. The other two are gradually absorbed by her without any conscious human effort.” Our Church has in her and in her confessions the worth-while elements of the others. Of this there can be no doubt. We shall be making a definite contribution to the unity of the Church if we bring our character and confessions to a truer appreciation. For then the others will find to their amaze- ment that we have and represent their best. Even though they realize this with a degree of rancour, nevertheless it is a fact which they will have to take into consideration. Not by silencing our confessions or departing from them will we serve the cause of unity, but rather by an opposite course. Therefore, conscious of our goal, we must strive everywhere to preserve the genius of our Church. Especially is it necessary in these our times in which old church alliances are being destroyed and new ones erected. Whether we regard the existing status of the European nations as right or wrong, as Christians, as Lutherans, as men of the Church, a problem presents itself to us with which we must deal, not in a haphazard manner, but with a view of realizing the pos- sibilities for the development of the Church. Unless all signs fail, the Constantine age of great state and national churches is gradually drawing to a close. Its foundation lay in the command, “Make disciples of all nations.” The bene- fits of salvation accrued from the group to the individual. Asa member of the nation, as a citizen, he was eo ipso a Christian. He was born into the church. But now a new age is dawning. The all-important command is, “Preach the Gospel to every crea- ture.” By creature we understand the individual soul. The Church must now, even externally, be built up by the individual, THE LUTHERAN WORLD CONVENTION 113 believing, confessing souls. It therefore follows that the preach- ing of the Gospel must be ever more specifically directed to the individuals. To be sure, nationality, particularly the mother tongue must be employed as a worthy and efficient means of proclaiming the word. Let us approach the work courageously. Let us build our churches everywhere with positive relationships, but without suppressing the national feeling and the mother tongue. We thereby enable our Church to preserve her illuminat- ing power, 7. e., her recruiting power and to be of universal in- fluence. Three names, closely associated with the dear old city of Eisenach, may be an inspiration to us. The first is the name of one who as a poor Latin scholar and wandering singer, roamed her streets; but later, on the proud Wartburg, he gave to our German people that most precious gift, the Word of God, the Gospel in our native tongue. Huis name is Luther. Following him, we must proclaim the Word and the Word alone in all its purity. The more happily, the more faithfully, the more cour- ageously and conscientiously we do this, the further will penetrate the preaching of our Church, the unifying power of her testimony. Many a soul, even in other churches, will give heed, will recognize the voice of eternity, and with us join those who desire to become blessed though grace alone. The second name is that of John Sebastian Bach who was born here in Eisenach. Our Church has been termed a singing Church. That she truly is. In her hymns she has given an expression to the Gospel which grips the soul, even more immediately than the spoken word. Sacred art, especially the art of a Bach must remain living among us. Thereby, too, we are serving souls by gathering them to impart the saving truth. This may be seen whenever a Bach Choral is played in a Catholic Church, or when- ever the Matthew Passion is presented in St. Stephen’s in Catholic Vienna. The third name is that highly revered woman who once tarried at the Wartburg, Elizabeth von Thuringen. As a Pressburger I must think particularly of her because she left my native city. And I think of her as did Vilmar, who in the chapel of the Wart- burg made reference to her as an example of true Jesus-love. In that respect she is related to us. Lutheran piety is indeed Jesus- piety. Let us be living examples of Jesus-love. As Elizabeth, for Jesus’ sake, because of love for Him, could leave all, could deny all; as Elizabeth, for Jesus’ sake, could with merciful love 114 THE LUTHERAN WORLD CONVENTION personally serve the poorest and most miserable in order that she might experience something of His love; as Elizabeth—they say that when she wept her countenance beamed with a sacred glow —for Jesus’ sake, in spite of all sorrow, could testify to a con- quering joy; with a spirit such as this, let us seek for souls and win them in order that our Church may be one. Pastor Otto, Eisenach: I have been anxiously listening for that note which I want to hear particularly in these times in the Lutheran Church, because in my opinion it dare not be wanting. We have agreed upon the world calling of our Church. We have reaffirmed our allegiance to the confessions of the Church. Today in the spirit of our Lord we have acknowledged our unity of spirit with all the children of God. But I have missed one thing and I feel compelled to give expression to it. Permit me to refer to the word confession. The original meaning of the word is revealed in the saying, “Out of the abundance of the heart the mouth speaks.’ Our fathers made confession out of the fullness of their hearts and now their confessions lie before us. One of the dangers our own Church faces is that because she has such a wonderful testimony; of faith, she posits it and points to it and adheres to it and boasts of it. Therein she does right and we do no want to waver from that position. But are we thereby performing our whole duty as children and members of the Church? Are we really educating our Church members and those who come under our influence to be true confessors ? Are we leading them to the point where they from their hearts can give testimony of their faith? We pay too much attention to testimony and too little to bringing men to independent con- fession. We who are in the practical ministry, at least in Ger- many, know how remote many members of our congregations are from true confession. They do not know it, they are not able to appreciate it, they do not have their life in it; and when they do come in contact with it, they quickly find some perplexing theology or strange-sounding dogmatics. How did our fathers attain to their confession? Because they experienced the complete salvation of God, the power of the Gospel, through faith in our Lord Jesus Christ. For them the confession was not something learned or taught, but it was the fruit of faith according to the standard of Holy Scripture. They expressed that which they had experienced. For this reason it is my profound and sincere conviction, strengthened by my own THE LUTHERAN WORLD CONVENTION 115 church experience, that our, own Lutheran Church as the truly confessing church, has good grounds for making a change in her practise and for considering and conducting her work as mis- sionary and evangelical in character. Our first concern should not be to defend and preserve our Church, the genius of our Church, or the confession of our Church, but rather this: to simply and humbly, courageously and joyously lead souls to Jesus and help them to make a decision for Him with all fervor and love. It is to bring them to an apprehension of the salvation that can be found only in communion with Him, so that they may learn to say as the Samaritans once did, “We now believe not because of thy saying, for we have heard Him ourselves and know that this is indeed the Christ, the Saviour of the world.” Personal Christianity, personal experience of salvation, personal faith, personal sanctification of life through the Spirit of God and personal life in and by the Word of the grace which is life; that it is upon which hinges the work of the Church and her ministers. That is what the members of our congregations, the poor and the imprisoned, the youthful and the struggling, those dwelling in darkness and those who are ensnared in the prejudices of their secular sciences stand in need of, in order that they may be glad in their salvation and thereby become living and active members of their congregations. How can we in these days forget what our Lutheran Church especially of Germany owes to the congregational movement and to the awakening! Of what great benefit can they be to us in our practical work! In those movements dwell the missionary fervor, the zeal for souls, and consequently also an earnest search- ing and using of the Word. In due time they may lead to a joy which will gladly confess, and through confession lead others to Christ. Then the Church will be built and increased by the Lord Himself. It is our duty to descend from the high pulpit and with a new humility, wisdom, love and joy to concern our- selves with the seeking and struggling souls, to see whether we cannot bring them to Christ, the old as well as the young. The degree of assurance in accepting the confessions cannot be re- garded as the determining factor. The determining factor rather is the fact that men have been led from the power of sin to the power of grace, from the ego through Christ to God, from death to life in the Son of God. The other factor is the instructive power of grace applied through the divine Word. Our Church 116 THE LUTHERAN WORLD CONVENTION | must very seriously consider what our Lord has said: ‘Whoso- ever will gain his life shall lose it.’ That applies to a church which strives for nothing higher than to preserve itself. “But whosoever will lose his life for my sake,” 7. e., whosoever learns to serve and to love for Christ’s sake, he will save it. Moreover, we must learn to serve souls, congregations, and nations better than heretofore. Here too the scope of the Gospel and the brotherhood of Christ is broadened. Here the divinely ordained communion of the spirit grows with the power of love, the blessed, strength-giving unity of the children of God. And here we know ourselves to be at one with all “who steadfastly love our Lord Jesus Christ,” no matter to what church they may belong. May God help our Church to serve Him more faith- fully. May He cleanse her, may He cleanse us, that we may bear greater fruit. Professor Dr. Stange, of Goettingen: Much to which excep- tion may be taken has been said in the World Convention about theology. But a great deal has been accomplished in a theological way. Today’s address especially shows that the difference between American and German theology is not as great as it often appears. The relating of exegesis to doctrine is also char- acteristic of the more recent German theology. (Dr. Stange ad- vanced three ideas. First, the cross is the kernel of the Gospel. Secondly, the present congregation is the revelation of God. Thirdly, only through the Gospel do we understand the world, especially the facts of death and of the existence of the personal life. ) Professor Dr. Kunze, of Greifswald: A clear distinction must be made between the church whose unity already exists and the churches whose unity with one another is yet to be established. The first unity is a unity of faith, even as the one, the true church is a matter of faith. Nevertheless, this Church is an actuality here on earth. Only it is composed of the believers in all churches and denominations. Therefore this Church may be defined as a communion of persons, that is, of all believers. From this are to be distinguished the many visible church communions which are externally separate. The Lutheran Church is one of these. But because of her grasp of Christianity and the Church, especially her view that faith and the Gospel, together THE LUTHERAN WORLD CONVENTION 117 with the sacraments, are the essential marks of the church, she most readily finds the common element in other denominations. True Lutheranism produces broad hearts. Luther’s catechism is truly ecumenical. Every believer, even those who belong to other churches, must acknowledge its content as Christian, and even though he may miss many things in it, nevertheless he does not take offense. Even though the Lutheran Church does not play a prominent part in the various attempts to establish an external union of the churches, that is not always her fault. It was not Luther’s fault that the unity of the Catholic Church was broken. She excluded him and thereby necessitated the building of an independent visible church. His word still holds, “Because of my love I am ready to die for you; when faith is attacked then the apple of our eye is attacked.” When the Catholic Church demands obedience to the pope as a distinguishing mark, then unity on the basis of faith is impossible. Nor can we agree to apostolic succession of bishops as essential to the existence of the Church, and therefore we could not enter a union of the evangelical churches which would be based upon it. Therefore we emphasize the words of the speaker, “The Church must not permit herself to be tempted into an effort merely to make a shallow display of strength before the world by a supposed united front.” On that account, however, we should not feel ourselves put to shame, but rather take comfort in our seemingly weak state in the promise of our Lord, “My grace is sufficient for thee: for my strength is made perfect in weakness: Bishop Ludwigs, of Aalborg: I wish to thank Dr. Knubel for his statement that the unity of the Church already exists. But most of all am IJ grateful to him for calling attention to the fact that our Lord prayed for a visible unity the night before He was crucified. Here we have made the unity of the Lutheran Church plain to the whole world. I therefore consider it very essential that we follow attentively all the efforts which are being made to bring about the visible unity of the whole Church. I have in mind especially the “Conference on Life and Work,” and “The Conference on Faith and Order.” Those of us who were at Geneva in 1920 saw a vision, yes, a manifestation of the united church. A sense of our responsibility in this respect has been growing upon me in these days. We dare not remain aloof. The Lutheran Church must become a servant of all Christians. Dr. Holt, of Copenhagen: I too am grateful for the basic 118 THE LUTHERAN WORLD CONVENTION principles which the speaker has expressed. I only wish to make a few observations. As a Lutheran I have often hesitated when hasty union with other churches, especially with the Reformed Church, was contemplated. If we Lutherans were to unite with any other group, it would be necessary for us to remain silent on many points of vital importance to us, especially on the sac- raments. It seems to me it would be much easier for the Re- formed Church to enter into a union, for they have not so many things to keep silent about when they are with us. The same holds true of the so-called “Liberal” Lutherans. Moreover, the endeavor to establish a union with the Reformed Church has often led to a certain apathy and an indifference to the confes- sions. I do believe, however, that God wants to unite us more and more with other Christians. It is becoming more and more necessary for all Christians who in faith hold fast the great realities of faith to fight hand in hand against those who seek to nullify the basic truths of, Christianity. That which is cen- trally Christian must stand above that which is confessional. The Lutheran Church in particular from its very beginning has understood the heart of Christianity. As we work for it we shall find ourselves working for the unity of all believers. Let us pray God to point out the way along which we may make the most definite progress toward unity of all believers so that in love we remain faithful to the truth. Let us unite in the great work and in the prayer that God may grant us a new spiritual awaken- ing. As more souls are healed and added to the congregations we shall be approaching our goal, the unity of the Church. President H. G. Stub, of St. Paul: Dr. Knubel has given us a splendid presentation of St. Paul’s hymn of praise and una sancta ecclesia in the Epistle to the Ephesians. It is inspiring and strengthening to realize that amidst all the dissensions there exists one holy church on earth, a great invisible building, supported by the pillars of faith, hope, and love, and resting upon the Lord Jesus Christ as the cornerstone. This one holy church includes all who believe in the Lord Jesus Christ in every church body which has so much of the truth that children of God can be born in it. This una sancta ecclesia is an object of faith. It belongs to the Apostles’ Creed. And when we become disheartened, be- cause we frequently see so little of the true Christian life or be- THE LUTHERAN WORLD CONVENTION 119 cause we see many falling away from the faith, then we should think of the hosts in all corners of the earth who with us com- prise the mighty victorious army against which the gates of hell shall never prevail. Let us never forget that this one holy Church does not hover in the air but is on earth, and consists of the believers in every congregation which has the Gospel and the Sacraments. We Lutherans therefore believe that the one holy Church is to be found not in the Lutheran Church alone but also in the Catholic and Reformed Churches. Therefore Luther also said that the one holy Church has always been present in the Catholic Church in spite of the great abuses. One need only think of the baptized children. We now ask what is the relation between the one holy Church and the different visible Churches. The visible churches in which believers are found differ from one another in their confessions, the Roman from the Lutheran particularly in the doctrine of justification, and the Reformed from the Lutheran particularly in the doctrines of predestination and baptism and the sacrament of the altar. Shall we Lutherans, simply because people can be saved in these churches, overlook all differences and unite with them? It is not so difficult for the Reformed Churches to overlook all differences in doctrine. But if we believe from our very hearts that we have the Gospel in its purity, and the sacraments even as our Lord Jesus instituted © them, may we then say: It doesn’t matter, we can unite with those who have another confession and enter into Church fel- lowship with them? Would we not thereby renounce our Luth- eranism and act contrary to the truth recognized by us? The American Lutheran Synods who are here represented accepted the following in 1919: “Our Church considers it of prime im- portance that her people worship in their own churches, that her children be baptized by their own pastors, and that her members receive the Holy Supper at their own altars, and avoid pulpit and altar fellowship with pastors and laymen of other denominations as contrary to true and well-defined Lutheranism.” We should be accused of pride as if we Lutherans considered ourselves better than other Christians. However, by such action, we should not be passing judgment upon any one. We only fol- low what the Word of God teaches us. At the same time we should pray God with all our hearts to allow the external unity of all Christians to come to pass. We admit that we have not done all that we should have done toward this end. We could 120 THE LUTHERAN WORLD CONVENTION have dealt with those of other denominations as Luther dealt with Zwingli. In 1917, in America, three Norwegian Lutheran Synods united after many years of contention and now form one body, “The Norwegian Lutheran Church of America.” Above all it is necessary that we Lutherans show ourselves as good contenders for the faith, We admit that much is lacking in this respect. But when one has experienced the grace of God in his heart with the result that he is justified before God through faith in the substitutionary work of) Jesus Christ, and made an heir of eternal life, he can do nothing other than consider his life as belonging to God. Then he has but one wish: in all his relations to do works of love, to lead his fellowmen to Christ, and thereby to work to the end that “all may be one.” Bishop D. Poelchau, of Riga, thanked the speaker for the practical thoughts expressed at the conclusion of his address with respect to the rules of family life dealt with in Ephesians, which thoughts are voiced in the exhortation, “Let the founda- tions be strengthened in the Church!” The problem of the one living congregation has long since become significant to the Luth- eran Church. It can, however, not be solved except in conjunction with the problem of the Christian home. It is the duty of the home to be a reservoir of strength and of life to the congregation. We are obligated to the speaker for having referred to this. It is indeed true that this is a word which the Lutheran World Convention may well lay to heart. His Excellency v. Stieglitz: It is indeed presumptuous on my part to stand up in this array of speakers. I only want to say that Article VII of the Augsburg Confession has a special bear- ing on the subject of today’s discussion. It is here stated that the Christian Church exists where the Word of God is proclaimed in accordance with Scripture and where the Holy Sacraments are administered in accordance with their institution. This is the case in the evangelical Lutheran Church. The answer to the question, “What can the Lutheran Church do that they may all be one,” appears to be, then, that she shall hold fast to Article VII of the Augsburg Confession in all its parts as the foundation of her own life, and the guide for her missionary activities, not only among Jews and heathen, but also in her transactions with her fellow-Christians of other confessions. The more she can bring about also the pure proclamation of God’s Word and the ad- ministrations of the sacraments in true accordance with Scripture, THE LUTHERAN WORLD CONVENTION 121 the sooner we will approach the goal of which today’s address treats. Dr. Saul, the Rector of the Deaconess House of Gallneukir- chen: I, too, may be granted a word. I undertake it with inner trembling, and I ask you to forgive me if, unaware of circum- stances, I say anything that is not true or that may cause pain; and I ask our Saviour, to whom we are praying daily, to forgive me if I say anything which does not give Him joy or contribute to the building of His Kingdom. / In the second place, I want to express my thanks for the many things I have heard the past few days, for the expression of the noble truths of our Lutheran Church, which are derived from the Bible and have again been brought to our attention. But I have missed something and con- science compels me to speak of it. What we have in our Luth- eran Church is often emphasized in sermons and addresses, but too little is said of what we do not have but might have if we had made full use of the talent intrusted to our charge, and if we had rightly appreciated the precious heritage of our Church. I shall make mention of three points which time does not permit me to enlarge upon. First, much is said of the statement, “Justified by faith,” but the statements already expressed by Luther, “sanc- tified, preserved in faith,’—to speak in the language of the Bible, “perfected in faith,’—are too often overlooked. The great con- tribution of the congregational movement among us has been that it has placed its finger on this point. To be sure, sanctifica- tion is already included in justification and the forgiveness of sins. For out of them come to the saved sinner gratitude and mutual love. This may be true theoretically but not practically. In the Lutheran Church Romans 5 and 7 are stressed, but too little is said of Romans 6 and 8. The sanctified, victorious life of the children of God must come more into the foreground. To be sure, it is necessary to hold fast to the daily forgiveness of sins, as our presiding officer said in an address several years ago. But it is not enough to remain satisfied with this, and to lay so much emphasis on our sinful state. We must rather, with sure and steadfast faith, trust in the strong arm of our crucified, risen and living Lord, who gives us the victory, who enables us to make progress in the battle against sin, and who would transform us into His image. I may also call attention to a second point. Luther not only said, “The Christian man is lord of all things and 122 THE LUTHERAN WORLD CONVENTION subject to no one,” but he also said, “He is servant of all and subject to everyone.” The second proposition is often neglected in our Lutheran Church. “The love of Christ constraineth us,” must be stressed more. It is of importance not only to say what a Lutheran can do and what is permitted him, but what he can re- frain from doing, and today must refrain from doing out of love for our neighbors and for our poor distressed people. Today only that pastor is heeded and makes an impression who not only does what he officially must do, but who does more than he must do. Otherwise it will be said he must so preach; he is paid for it. Love that is willing to serve, to consume itself, to suffer for the sake of others, must be brought more into the foreground. The true idea of sacrifice, the ascetic ideal, as Luther had it, must not be lost in the Lutheran Church. We need in our Church more sanctified personalities of whom it can be said that they have lived through and experienced what Luther confesses in his explanation of the second article. Then there will arise in our congregations a brotherly love that suffers and endures which we need in addition to the “professional” love. Then we shall have the so-called.“Kerngemeinden” which Dr. Hilbert in his books demands. ‘Finally I would call attention to a point which lies particularly close to my heart and with which I come to the theme of our discussion. The Lutheran Church is too much separated from other Church bodies. We must seek a closer union with the true and living Christians of other Churches. In these times we must above all emphasize that which unites those of us who seriously want to be Christians. We must not see only that which separates us. It is time to give prominence to our common gifts and common truths. We shall then receive greater impetus against our common enemies. In these weeks, earnest fellow-Christians from America have been visiting Christian institutions, settlement houses and mission centers in Germany. They are desirous of furthering the unity of the members of the body of Christ. They were also with us in Gallneukirchen, since last year I had been in touch with them in America. These dear Christians, with whom I felt quite at home, even though they were not Lutherans, have been visiting Lutheran centers and _ institutions and have entered into sympathetic relations with them. Why? Because we have contributed too little to our Lord’s wish, “that they may all be one.” To be sure, we can do nothing. To be sure, we must be patient and bide our time, as Dr. Veit, THE LUTHERAN WORLD CONVENTION 123 of Munich, said. But let us not forget the other side of the ques- tion, “Redeem the times, work while it is day, labor until the ° Lord comes.”’ These were some of the things which I discussed with the never to be forgotten Dr. Larsen on my return from America and in which we understood each other so well. Dr. Neve, of Springfield, Ohio: In order that adjournment may not be delayed, I shall say only a word on a question which nevertheless should here be raised. It has reference to the ques- tion of pulpit and altar fellowship. It should be clearly under- stood where the Lutherans of America stand on this point. Dr. Stub set down several principles which were adopted in the so- called “Washington Declaration” of the United Lutheran Church in America. I want to say that even this mildest of the Lutheran groups in America has, in its official declaration concerning the practical work of the Church, adopted resolutions in which the old and well-known principle with respect to church fellowship finds expression. I want our brethren in the faith in Europe to know that practically the whole Lutheran Church in America, at least in principle, takes the position which Dr. Stub indicated in his discussion of those resolutions. THE FOURTH CLOSED SESSION Thursday, August 23, 8 P, M. LUTHERAN MISSIONS The Development and Special Character of Lutheran Missions By Dr. Paul, Director of Missions, Leipsic Missionary Society The invitation to the World Convention of Lutheranism went out to all the five parts of the earth. We need not demonstrate how the world-wide distribution of our Church has come about, in the midst of this circle of expert churchmen. We only want to recall to our memory the fact in concise style that the Lutheran Churches in Middle and Northern Europe came to life forthwith by that spiritual movement emanating from Witten- berg 400 years ago and grew out from medieval Rome through the re- fining process of the Reformation. The other formations produced in other continents owe their existence, partly to emigrants from Lutheran lands who in single cases took along some sacred fire from their Mother Church into a foreign country, and partly to “diaspora pflege” very late in coming, seeking to re-establish a connection and intercourse between the Mother Church and the daughter. There still exists some missionary activity whose aim and purpose seem to be the founding of churches. According to the views of that circle the four characteristics of a Church are—that she edifies herself; that she supports herself; that she governs herself; that she extends herself. The Lutheran Church in all her parts represented here at Eisenach has become a missionating one. There are religious communities within Protestantism whose missionary activity has started from their very beginning. That cannot be said of our Church; she had already become 200 years old, before she took up in earnest to do the Lord’s Command: “Go in all the World and preach the Gospel!” This delay has never been the subject of much research, study or polemic. With Gustav Warde, the father of the newer missionary science, there is always softly sounding a mild reproach against Luther and his theo- logical descendants for his apparent indecision in the case of Heathen Missions. Dr. Kawerau seemed to be right when he said, “Here the Re- formers had their limitations and we have no right to blame them.” Men in the 19th and 20th centuries are beyond these limitations, but this is not their merit. Our own grandchildren will smile at many a limitation by which the present generation is affected. Doubtless, the close relation which arose between the princes and the young evangelical churches of their lands hemmed in missionary thoughts. Neither the church govern- 124 THE LUTHERAN WORLD CONVENTION 125 ment nor the church people of a new national Lutheran Church could see their responsibility towards spreading the Gospel in a far-away continent. It was the classic time of territorial church polity. But curiously, the political principle then most emphasized: cujus regio ejus religio,—when the time was fulfilled, became the mainspring of the first Lutheran mis- sionary enterprises. When Gustavus Vasa, of Sweden, about the middle of the sixteenth century had established some Lutheran parishes among the heathen Lapps in the north of his land, it was to be understood as an act of princely thoughtfulness in which he was solicitous also about the people’s spiritual welfare. And the same motive but in a transoceanic variety was effective with the first distinctive missionary act, at the begin- ning of the Danish Halle Mission at Tranquebar, on the east coast of India. The Danish King Frederick IV had allowed himself to be convinced by his German court preacher that he was owing the Gospel to the heathen in- habitants of his tropical colonies. The king, however, did not find the necessary messengers of faith and peace to the heathen in his own country. The pietistic circles in Germany had to furnish them. But Ziegenbalg and Pluetschau liked to call themselves “Royal Danish Missionaries.” Dan- ish Colonial policy played an important part in the first missionary enter- prises of the Moravian Brethren living on Lutheran territory. The West Indies and Greenland whereto Zinzendorf sent his first Moravian brethren were Danish Colonial territories. He who knows the missionary history of modern times, knows of strong mutual reaction between the colonial possessions of a people and their missionary activity. For instance: the German colonial era, which began in 1884, brought about a decided re- vival of German missionary activity. It is true there is bound up with the connection of mission enterprise and colonization policy the danger of muddying pure and sweet waters, but there is no compulsion to succumb. At this time we stand facing the very interesting fact that the colonial possessions of the earth rest to a very small degree in the hands of Lutheran nations. We owe to this circumstance the supernational char- acter of the Lutheran missions of to-day. They are, let us say, 100 years old. Warnock coined the word, “Missionary Century,” however not in the sense that the evangelical missions had reached their climax in the 19th century. On the contrary; about the turning of the century, he shouted into the great conference hall at Halle: “The great Mission Time is yet to come!” In fact, the missionary fire was kindled in our midst 100 years ago by sparks flying across from England. The revival movement over there—we mention only the names of Wesley and Whitefield —extended also to missions, among us too, on the continent. In Holland, France, and Switzerland, at Bremen and Berlin the first missionary soci- eties came to life. At Berlin the missionary revival entered Lutheran ter- ritory, for Prussian Unionism had not yet begun its baneful effect. I am emphasizing the word “Missionary Societies.” We owe our free organiza- tions to British dissenters’ initiative. This was from the beginning of the greatest importance. The typical organization of the church societies was not favorable to freer movement; it induced the missionary society in Berlin to step over the limits. Much freer movement was the result of an action taken by the missionary society organized at Dresden 1836, but soon removing altogether to Leipsic and making it headquarters. 126 THE LUTHERAN WORLD CONVENTION The universally constituted mind of Dr. Graul gave to the Leipsic Society that ecumenical imprint which it strives to retain to the present day. Dr. Graul addressed an appeal to all Lutherans in all countries aiming at the formation of a great united Lutheran missionary organization. This was in 1848. A glad echo resounded from the confessional parts of Germany, from Scandinavia, the Baltic, France and Hungary. The fiery spirit of Graul overwhelmed the others. But when this hero of the Church went for years to India, where his society through Cordes had regenerated the Tamil Mission at Traquebar (founded in 1706), and where he, Graul, studied mightily the Tamil and concentrated his efforts upon the solu- tion of the greater problem of the conversion of India by a Lutheran Society—difficulties arose that upset the plans and Dr. Graul had to return. During his absence the cause of missions could not be held in abeyance. The missionary activity could not be centralized. Leipsic did no longer possess the only mission house; there were also Neuendettelsau, Hermanns- burg, Breklum, Gossner’s, Berlin. Some of these were helping Leipsic draw the net in India. And new nations are heard of, the Kols, Telugu, Africa (South and East), New Guinea, South and North China. This dispersion over the earth we find again in the missionary activity in all other Luth- eran lands. While the Church of the Reformation in Central Europe had been pushed back by the Counter-reformation, it could develop finely with the northern nations. These seafaring people who were predisposed for missionary activity, especially by famous voyages, really accepted this pre- destination only in these later centuries. In Denmark, under the leader- ship of the warm-hearted Pastor Ronne was formed in 1821 the Danish Missionary Society which first leaned to exterior organizations, but be- came independent in 1860 and bloomed forth under Director Kalkar and Provost Vahl. In Norway there went Pastor Stockfleth’s Lapp Mission, a work of faith, over into the hands of the Church. In 1826 was formed the Missionary Society in Stavanger, from which the Norwegian Missionary Society arose, remaining in Stavanger. Sweden, which has been mentioned above, sees her first missionary organization appear at Goteborg, 1829. But it does not at once become active. The missionary craft of the Swedish Church is first steered through the canal dug by Leipsic to the heathen world, until in 1875 the Directorate of the Missions of the Swed- ish Church is organized. Here for the first time on European soil a Lutheran missionary enterprise is made the business of an organized church. But soon the Evangelische Vaterlands-Stiftung steps to the side of the Church Mission as a free and yet uniting supplement. In Finland the missionary conscience became awake in 1858 and found at Helsingfors in the quickly growing Finnish Missionary Society an organ for its activity. I have only mentioned the chief missionary societies in Scandinavian lands. It is worthy of note that each of them claims the name and title of the land. Beside them have risen many other missionary societies or institutions originated by various churchly influences from inside and outside. But the main strength of the Northern Churches makes itself known through the old societies. If one asks for the Scandinavian fields of labor he will be led to the same fields as are occupied by German Lutheran missionaries—South Africa, East Africa; you will be particu- larly directed to the greatly blessed field of labor of the Norwegian So- THE LUTHERAN WORLD CONVENTION 127 ciety on Madagascar. Observe India. Above all, China is to be called a domain of Scandinavian Lutheranism; in a smaller measure good work is going on in Manchuria and Japan. A third and larger group of Missions we find in the United States of North America. Comparatively late consolidation of Lutheran Church bodies on this continent easily explains why Missionary activity set in so much later than was the case in the old world. In the new world was formed another way or form of the projection of Missions. Over here you find no free and independent societies, no mission houses with a resident director. Missionary activity belongs to the life-task of the Church and is to be attended to like all departments and branches, has its commit- tees and boards and executives. The General Synod and the General Council had their Mission Boards which governed their work in West Africa and India. The two bodies are now merged in the United Evan- gelical Lutheran Church, have a board elected by the Church and resident officers. Boards which directed their work in West Africa and India, General Synod and General Council merged some years ago; they are now the United Evangelical Lutheran Church; which has one missionary board. The young Norwegian Lutheran Church’s chief activity is found in China, but also in East Africa. Vigorous proofs are given by the missionaries of the Augustana, Ohio and Iowa Synods. The largest of the Synods, Missouri, came in late; its fields of labor are China, South India and some Negro States. Smaller bodies will gradually come in and help. It seems to me as if American Lutheranism did not come up with its missionary activity to the important position it holds as the third Protestant Church in North America with respect to numerical strength. But it is soundly growing in its missionary activity. And now a glance at the fields of labor. China is particularly rich in Lutheran Missions—twenty Lutheran Societies are at work. Their fields form a large arch line from Canton in the South over Hunan to Kiao-chau in the North. In India labor sixteen Societies; in South and Southwest Africa, ten; in East Africa and Madagascar, seven. Vanish- ingly small in the world of Islam, three; Japan, Australia and Pacific two; the Congo, two; West Africa, one. There are among our fields of labor three which are to be accorded prominence because they have attained maturity: the Mission has become a Church. This is especially to be said of two mission regions in India. For some years we have had a Tamil Lutheran Church in South India, and also the Gossner Lutheran Church in Chotta Nagpur and Assam. These are in reality independent native churches, which indeed cannot yet do without any outward help, but can stand upon their own feet. At their side we see the Chinese Lutheran Church, which at this time, has rather the character of a confederation of Lutheran Missions, but in which the native element has a good deal to say. The United Lutheran Church of Australia had its beginning with small German emigrant churches with whom the idea of missions had great power and brought about their synodical union, which again made them take hold of Mission work in New Guinea. In these days of the World Convention we are given assurance of the fact 128 THE LUTHERAN WORLD CONVENTION that Lutheranism has its individuality. From this we can easily conclude that Lutheran Missions likewise have their particular stamp. We may only doubt, whether it is found on all Lutheran Missionary “goods” through- out. There exists a common characteristic with all the European Mis- sionary Societies. German missionaries created it. Let us remember that those men were Lutherans who marched as pathfinders at the head of the host of Evangelical Lutheran missionaries; their absolute opposition to Rome preserved them from imitating Roman missionary practice. This was highly important for all times. Bartholomew Ziegenbalg created with the hand of a genius at Tranquebar a Lutheran method of Missions, and this method has been maintained until this day in fields of labor worked all the way from Europe. For half a century the “Men of Mis- sions” (acknowledged leaders) have met each quadrennium at Bremen in their Continental Missionary Conference. All the Continental Mission Directors—not the British—come together, shake hands gladly, discuss weighty problems of missionary theory and practice and refresh their memories. This exchange of missionary experiences found its con- fidential literary record in Dr. Warnock’s excellent ‘Missions Lehre,” Science of Missions. The book does not at all claim infallibility, but one may well assert that the Evangelical Missions on the European Con- tinent agree with its fundamentals; they are imprinted with Lutheranism. You cannot help asking whether this applies likewise to the missionating Lutheran Church in America. Across the ocean, without regular inter- course and exchange of intimate thoughts, America grew up independently of her older sisters. We are not yet so long acquainted with each other that we may arrive at a final judgment of each other, whether we look like twins. Sometimes it appears to me, that the missionaries and women missionaries from the United States were bringing along a piece of Americanism, which is giving their mode of working another imprint than we have. You may judge for yourself, whether I am correct. Let me draw some comparisons. Last century there was formed in Europe the type of a Lutheran Mission house, as the homestead of the whole mis- sionary enterprise. Here was reigning a patriarchal mind,—at the side which mildly asserted itself a business mind. Finances were held in regard. Ar- chives were kept in order, literary production was expected from some in connection, the whole institute was held in respect. At the head of the house-community was the Director; his wife was in co-operation with him as the house-mother and treated like him with great respect. In the house were rooming the seminarians, who were not called students but “brethren,” although they studied hard and long. Returned missionaries on furlough together with their families were all in the same house, all one family, the house usually in the midst of a spacious garden. It seems to us, if there be with us such a mission-house, the point of gravity should be on the business side. The director, of course, must know business, but he must know a good deal of nearly everything and must be a leader. His oversight is not limited to the house and the neigh- borhood and to the township; he has to go and see friends and it will be his lot to visit the field’s laborers and become acquainted with them and those in their charge. It is astonishing how much is expected of a Director at home and abroad, and how much is done by him and his THE LUTHERAN WORLD CONVENTION 129 associates, of whom a number are giving valuable instruction, but cannot give all their time to the cause of missions. It is the rule in Germany that a young man fully determined to go to the heathen as a missionary goes for life. His education for the mission- ary service in the Mission’s Seminary, is shaped and molded to the needs of his calling. If he changes his mind and wants to enter his homeland ministry, he is met by difficulties hard to overcome. In America the Mis- sion Board as a rule gets from the ranks of the home ministry the offer of a man willing to be a missionary for a number of years, reserving the privilege of returning into the service of the Home Church. It is clear that such a fluctuation in the staff of laborers in a Mission is not desir- able. A man becomes a really capable and competent missionary in his field of labor with its peculiar problems only after 8-10 years, when he has mastered the native tongue and has become intimate with the pecu- liarities of the people’s soul. The missionary who was only a short time abroad, will in comparison with the one who will stay on the field until his life’s end, be of less value. It is true, it cannot be denied, that by the return of missionaries into the home ministry the cause of missions can be furthered considerably in the homeland, but the greater advantage is undoubtedly there where the missionary looks upon his calling as a permanent obligation. So much of comparison of missionary methods in the old and new worlds. But with all our differences there is appearing such a great com- mon possession, that within our missionating Lutheran Church, we can well speak of “Spielarten” (varieties) of a common fundamental quality. The Lutheran missionary in the old world receives a severe schooling in the missionary seminary for long years. Of higher value than flaming enthusiasm which does not hold out under hard realities, is to us a churchly education and discipline. There is an ascetic trait in our mis- sion-houses. No monastic vows are taken, we aim to educate plain, mod- est, faithful, devout men, who, under trying climatic conditions and at a “forlorn post” patiently work and wait. It may happen, that such a man is not up to the demands of etiquette and may not be well acquainted with business formalities, but what of it? He is a man anyway. Internationality characterizes particularly Lutheran Missions. This will be still more the case in the future when the World Convention and its successors will prove the unity of the Lutheran Church as an organism penetrating all the nations of the earth, the first concern of which is her missionary activity, the second the national. The most potent causes of individuality are found in our way of work- ing. As means of Missions, the Word and the Sacraments come first. We do not want to build the Church in another way than we do at home. That means much schooling of the brethren on the field and much preaching in a heathen tongue. It means an acclimated missionary producing orderly Christian literature for his spiritual children. For Holy Baptism he prepares adults by careful and extended instruction and brings the children near in faith. At the Holy Communion the missionary uses a 130 THE LUTHERAN WORLD CONVENTION well-arranged Order for Public Confession, made plain, helping sorrowing sinners with a good discipline which is in earnest about sin. Lutheran peculiarity perhaps reveals itself the most distinctively by setting as the missionary aim and purpose, the planting of daughter churches in the heathen world and this from the start. This must not be misunderstood as if we did not lay much weight upon individual con- version. This must be the beginning and is to be observed as long as heathen are to be brought in on the station into Christ’s Communion of Believers. But this Communion of Believers according to Lutheran prin- ciples has to be developed in churchly order. This leads on one side to the education of a native teaching force which grades up to missionaries come from afar with increasing self-assertion and equalization of rights. On the other side it leads to a congregational and synodical constitution which accords full rights to church people. At the founding of daughter churches doubtlessly the danger lies near, that the historic forms of the Mother Church are transplanted to the field of labor; this means that the young new formations are Europeanized or Americanized. A_ certain safety-appliance against this false start the Lutheran Church has in her innate considerateness for nationality. It does not do violence to any people, does not use force, even if it were found on a very low plane of civilization. What has come to pass in Scandinavia or Germany in a thousand years of churchly education, will happen under the same educator in the same course of time to a Bantu people of Inner Africa or the Papuan in the Pacific. Forbearance and considerateness of nationality is one of the fundamental rules of Lutheran Missions. By this rule we guarantee, that the Lutheran Church in the different parts of the world is substantially the same everywhere, but it is wearing everywhere another dress according with the likings of the nationality. If this principle is applied in the right way, there is prevented the appearance of an European or American straight-jacket on the field of labor; there will be seen real Indian, Chinese or African Lutheran churches ... There was present at the Convention Mr. Asirvadam, the Secretary of the Tamil Lutheran Church in South India, a ripe product of the labors of the Leipsic Mission. He is a good Lutheran and a good East Indian. We produce no show pieces. One way to build is to dig deep, there- fore, we build slow but sure. And we must have patience with our missionaries and our native Christians. If we accept the general rule: “A Christian is a person who can wait,” we admit that a missionary learns to know waiting more than any other man. We do not expect to get glorious reports from a new field the first years. The seed must first sprout and will then ripen. But there will be a blessed harvest after a healthy growth. Or if temptations and tribulations come, there will be revealed the value of our persevering churchly way of working. The World War has imposed upon the Lutheran Missions a very heavy test of enduring power. Whoever has had the opportunity to make proper observation, knows that we passed the examination. Thus felt that Scot- tish missionary, Mr. Philip, who, during the World War helped for a while in the orphaned Leipsic Mission in India. On saying goodbye he remarked: “The characteristic of Lutheran mission labors is their thorough- ness and the fruit thereof a strong love for the Church.” THE LUTHERAN WORLD CONVENTION 131 LUTHERAN MISSIONS AFTER THE WORLD WAR By Prof. Dr. C. T. Benze Our subject has been treated of so often since the outbreak of the World War and since the violent interference with German Missions, that one might think it would hardly be worthwhile to speak about it before this assemblage. And yet the consideration of this question is justifiable, not only because the task of Foreign Missions is in the foreground of Christian activity and work, nor yet because various threads of Christian effort are bound up together in it and Christians of many different shades of belief meet at least partially om a common basis; but also because new questions constantly arise in this field, and as a matter of fact quite new problems have arisen in the management of missions during the last few years and have required a new consideration adequate to their importance. To this we must add the fact that whenever the subject is mentioned, one always thinks more or less consciously of the sad fate of the sorely hit German missions and therefore, at least in Germany, the discussion 1s limited to the consideration of those points in which the missions of other countries and their churchly and political circles come in contact with German missions. But beside the extension of the subject mentioned above, we must also take into consideration a certain limitation which is very definite and is caused by the emphasis laid upon confessional distinctions. It would lead us too far afield for our present purpose if we were to endeavor to view the whole field of World Missions. We must limit ourselves to the question as to what has happened to our Lutheran Missions during these years, although we are justified in examining their connection with the development of the circumstances that help to affect them. Whether we think of Foreign Missions in general, or even of our particular task, our vision is often dimmed by the trials through which missionary work has passed during the many bad years and we forget all too easily that many things which seem evil to us, may in God’s inscrut- able providence, become good things and that even in these years our missions have been privileged to experience rich blessings at the hands of God. Our Lord has indeed led us differently from what we might have desired and we have been constrained repeatedly to learn anew and in various ways that His thoughts and ways are not ours and that after all they are thoughts of love and lead us to paths in which we discover new evidences of His grace. Due to the very fact that foreign mission work is the cause of the Lord Jesus Christ, it can not perish and the tears of its friends have ended in prayers that have not remained un- answered. In a Board meeting of what was then the General Council in America, when the billows of the war troubles also rolled nearer the American missions, an expansion of effort was made the subject of de- bate. Several of the brethren were inclined to lose courage in view of the unexpected difficulties and were hardly inclind to undertake new tasks. At this juncture a brother who is also known in missionary circles in Germany (Bielinski) called attention to the fact that some of the most 132 THE LUTHERAN WORLD CONVENTION t blessed and fruitful undertakings of foreign missions have taken their origin in times of exceedingly difficult outward conditions and were sowed in tears; but that the Lord of the harvest looked upon them in the most favorable way and blessed them richly beyond human expectations. These words made a deep impression upon all who were present and caused undertakings to be begun, the full significance of which has not even yet been exhausted. The truth of these words is most clearly illustrated by the experience of the German missions. We can hardly keep from thinking of these orphaned German missions! Again and again our thoughts revert to the forsaken fields of work and the 1,400 German men, their wives and other missionary workers, who have been carried away from their so signally blessed labors and are now compelled in these times of terrible economic pressure through which their country is passing, to undergo the severe self-denying school of waiting and hoping. But we are also thinking of the hosts of native Christians who had to see their teachers carried away as if they were offenders against the laws, interned and exiled, and who had to learn to know the mysterious contradiction be- tween the innocent suffering of these same teachers and the obedience to the laws to which these men exhorted them, or who, now dependent upon themselves, had to prove faithful to that which they had learned from them. Many books have been written about this subject and discussions and conferences have taken place with governments, churches, committees and individuals, and the end is not yet; but we cannot tarry even at this point. But other sorrows have arisen also, about which not so much has been said or complained, but which God our Lord has seen and numbered. These are the sorrows of the friends of missions at home, who have had to see everything slip from their hands that had been brought into being by their prayers and sacrifices. As a matter of fact, too little notice has as yet been taken of the grief of the mission societies who have had to give up entire fields of operation, or of the individuals who had to learn to remain faithful and not to lose their interest in the cause, when every- thing seemed hopeless. This may not be the place to report about all this, since most of those here present are familiar with it and feel the discouragement of the situ- ation most keenly; but one thing ought to find expression here, and that is, that the brethren in the faith in neutral and other countries feel these sorrows and disappointments with them and that their interest in missions during these years has experienced a new and stronger impulse through it all and spurred them to meet the new demands. But this is not all that can be said about these years. We have not only experienced and suffered much; but we have also learned much. The science of missions does not only stand before new, great problems, but also faces the old ones in a different way. This applies first of all to the missionary motive. As a matter of fact, it cannot be denied that unfor- tunately before the war, much was maintained that did not harmonize with the missionary purpose of our Saviour, both among German mission advo- cates and Anglo-Saxon ones. For this reason the missions of both sides were compelled to go through waters of tribulation and bitter experiences. Not only German missions, but those of England and America as well have THE LUTHERAN WORLD CONVENTION 133 suffered, although not in the same manner and have been led through these sufferings to new reflection and a new orientation. For this reason, it is not without meaning when we speak of the de- cisive hour of Christian missions, although the thought that underlies this slogan, was given a new color by the occurrences of these years. Before the war it was thought in view of the great apparent success, the mass movements toward the Christian faith, the external material advantages, the many new opportunities, the easier means of travel and international intercourse, the closer colaboration of missionary people the world over and many other connected phenomena, that undoubtedly God purposed in these our days to bring His Kingdom to an extension never reached be- fore. With these hopes it was altogether natural to see a special signifi- cance in the American slogan, “The evangelization of the world in this generation.” Even if we believe that this word was often proclaimed in a sensational manner, we dare not overlook the fact that many earnest Christians in all countries had the definite conviction that great things were impending in God’s plan for the world and that according to His wise purpose He meant to make use of all their powers, gifts and other advantages to bring these plans of His to pass. Even if these Christians, to quote a word of Dr. Buechner, always confessed in deep humility, “We can do nothing but wonder that God should use such frail agencies in building His Kingdom,” they still continued to see in this fact a powerful spur to do their utmost as His agents. It was no wonder when, during a great convention of laymen where the question of world evangelization in the present generation was under discussion the appeal was voiced, “Who will be the bearers of this evangelization?’ At this juncture a Christian student arose and called out to the assembly, “WE, we students will be the bearers, if you men will furnish us with the means!” That, as is well known, was the beginning of the great Student Volunteer Move- ment which has so far induced more than 4,000 missionaries to go forth into the non-Christian world. Among these were many distinguished workers and the Movement by its national and district meetings, and its great work of publication has led to a knowledge of missionary theory, a zeal for the cause of missions and earnest study of the Scriptures as hardly any other movement has done. Thus in America two great move- ments, that of the laymen and the Student Volunteers grew up side by side on a large scale and any one who has ever taken part in one of the mighty conventions of the one or the other, can not be surprised at the enthusiasm that it called forth. Now it is true that it is not natural for Lutherans to be driven to deci- sions by such blazing enthusiasm, and we cannot say from a knowledge of all the circumstances that the Lutheran missions of America owe more than a negligible number of missionaries to the Volunteer Movement, or that the Laymen’s Movement as such has turned vast sums into its treas- uries. But there are workers in Lutheran mission fields who in their student days were connected with the Movement and in all Lutheran in- stitutions of learning there are organizations that have some connection with the Movement and in our congregations the Laymen’s Movement has also been conformed to our Lutheran ways. In this way many thoughts coming from these circles have also become the common property of 134 THE LUTHERAN WORLD CONVENTION Lutheran circles and assumed some importance for them also. In Eng- land too, and in part also in Germany, such aims have had a more or less determinative influence and in all the world people came to stand more or less under the conviction that our age was to ripen great and decisive manifestations. What then was the result of such convictions? First of all, a certain dislocation of the real missionary motive. Those who are familiar with the literature of the subject in English, will recall that frequently the appeal was based far more on the idea of leadership, of domination in missionary service, of political influence in the new world-powers that were coming into being, than upon the preaching of salvation through Christ. And in German writings one frequently met a more worldly than spiritual idea of statesmanship in the kingdom of God and mission friends were not infrequently found, who were willing to put their cause in the service of the colonial interest. Let us confess it, in many places an ob- scuring of the missionary thought occurred and in others it was so broad- ened that it was spread very thin. To this we must add that in many missions the aim became an exaggerated industrial one. In others the greater emphasis was placed on institutions, or on education and some- times altogether on the medical aspect, so that frequently the great idea of evangelization was crowded into the background. We have the feeling that so far as these things are concerned, the Lutheran missions did not incur so much criticism; but for the same reason they were not always judged so favorably as they might have deserved. On the other hand, Lutheran writers in discussing their subject, have occasionally bestowed upon other methods of mission work a criticism that could not always be approved. As a matter of fact, God has given Christian missionsa_ different deci- sion in these years than any one might have imagined. First of all, came the severe blows that fell upon the missions. They fell with special force upon all fields where German missionaries were at work. It was a new occurrence in missionary experience to have this work drawn into the circumstances of war and was opposed to all previous conventions that regarded missions as supra-national instead of national. It was a natural consequence of perverted views on the missionary motive that gave rise to the thought that German missionaries might be guilty of national aims; but it was a fact which will perhaps for all times influence the rela- tion of governments toward missions and we can not close our eyes to this fact. The first severe blow was the paralization of all work of German missionaries in countries that were under British or French in- fluence. But it would be a serious mistake to think that only German missionary societies or such as the Basel Mission, which was so largely German, were thus affected. In English mission societies as well as in those of neutral countries, and especially in American ones there were missionaries of German antecedents. For the missions in their fields of labor, this involved first of all the removal of many workers with all the consequences attendant upon such removals. To this we must add the political problems which arose when it was felt that one could not possibly leave such orphaned missions entirely to their fate. Finally, many difficulties arose that had to do with the regulation of property rights and THE LUTHERAN WORLD CONVENTION 135 the eventual return of the missionaries that had been removed. To discuss all these points would far transcend the compass of this paper and the subject has already been so amply discussed that its further consideration may be passed over at this point. But now great demands were made upon the missionary societies of all other countries and the efforts that were made everywhere to help the distressed missions form a memorable chapter in the missionary history of these years. We might report efforts in aid among friends and ene- mies, some of which were rendered by those whose sole desire was to assist the needy ones of the household of faith and some whose motives were not in every instance quite so pure. In German circles there has been much discussion as to how far Christians of other countries were led by a Christian spirit in their attitude toward these matters, and without wishing to call forth a discussion of this point the present writer would like the privilege of stating that even in many a presentation of the sub- ject that was animated by the desire to be objective and true to Christian love frequently these discussions were not entirely just to the Christians of other countries. Even if we admit that many in other countries were under the influence of the war psychology, one must not forget that in those days it was not entirely without danger to defend Germany directly and should not be expected for the patriotic reasons to which those in other countries had a unquestionable right. But even so, many a lance was broken for German missionaries by such as did not heed the danger to themselves. Others, however, considered the danger that menaced their mission and that overbalanced all other considerations and they held their peace in consideration of the word of Amos about keeping silent in evil times. Thus they said little; but they’ acted. And the actions have saved the former German missions on the whole. English and non-Lutheran socie- ties in America did all they could, to assist missions that were not Luth- eran. This is not the place to investigate all the motives that influenced their actions; but if we remember that all these countries had war troubles of their own, and that many of their missionaries and many more of their converts were under arms, that it became more and more difficult to send out new missionaries or to get moneys transmitted to the field, one will realize that this aid can by no means be despised. But the most important aid that we must consider is that of the Luth- eran brethren in all countries. This has been so gratefully acknowledged by the German brethren that it only needs to be mentioned and does not require further discussion. In the first place, we recall the magnanimous way in which the Scandinavian countries, especially Sweden, rendered aid to the distressed Leipsic Mission. This was already conditioned by the relations existing before the war; but so far as the present writer can tell from the Scandinavian reports, it was no easy matter for these coun- tries to add to the part which they did before, the responsibility for the whole. A further consequence of the assumption of this mission by the Swedish mission friends was the institution of the episcopate in India, an innovation which, as the writer recalls from his own sojourn in India, was hoped for long before the war, in certain circles in South India; but the introduction of which at the present time, was a matter that was after 136 THE LUTHERAN WORLD CONVENTION all still debatable and which did not remain without influence on the other missions of India and is still drawing widening circles in the missionary waters of that country. We must also add that next to the Germans the Scandinavians were not specially welcome to the India government and that even the American societies were given the hint for a while not to send any Scandinavian missionaries to India. In view of this circum- stance this Scandinavian help in India must be all the more highly appre- ciated and it furnishes us with a very high gauge of the efforts that were made in these countries, not only to continue their own work, but also the German. It is therefore of importance in estimating how the missionary cause has passed through the war, to note that in these coun- tries it has made such noticeable progress. In America our subject is connected with considerations of quite a dif- ferent character. The compass and extent of Lutheran aid in this coun- try may be estimated from the statistical figures appended to this paper. They speak an eloquent language. But they can only be appreciated, if it is borne in mind that long before America entered the war, there was considerable sentiment opposed to Germany and that besides the war measures of the countries at war with Germany, made help to German missions difficult. The American Lutherans had to contend not only with the increased cost of living, which affected everybody, as did the difficulty in the transmission of money to the field, but also with the grave circumstance that it was almost impossible for the American Luth- erans to find eligible missionaries to send out. It lies in the nature of the circumstances that almost all the men and women who were available for such service, were of such direct German or Scandinavian descent that their admission to countries under English rule was either refused or likely to be so and even some missionaries already in the field had to return. At the same time the church at home and in the mission field had to be circumspect, so as not to endanger the whole cause. And finally when the homeland itself entered the war, it would be unjust to reproach the Lutherans of America, if they were loyal to their own country. On the other hand we owe it to this very loyalty that the Lutherans of Amer- ica could carry on the orphaned German missions with the weak forces at their disposal. The assistance which the American Lutherans rendered other missions is connected with an internal development in their own church conditions. In part the common missionary work helped to cause separate synods to get into closer touch. Thus it was only natural that when the United Lutheran Church was formed, it should be among the first to assist the imperiled missions. In this effort it was mightily seconded by the Augus- tana Synod which besides its own work in China and other countries con- tributed large sums especially for India and afterwards assumed the German work in East Africa. The United Danish Church joined the United Lutheran Church in its work in Japan. Then we must remember the share of the Ohio Synod in India and later in Africa, as well as the help of the Iowa Synod rendered to various missions especially in New Guinea. Besides all this we have the extension of the work of the United Norwegian Church in Madagascar and China and the new Augustana mission in China. When then the National Lutheran Council came into THE LUTHERAN WORLD CONVENTION 137 being, its first purpose was not missions; but it soon happened that this great association came to the aid of imperiled missions in India, Africa and China. The statistical reports on this magnificent relief work are appended. In respect to America we must call attention to two important matters. The first is the General Lutheran Foreign Missions’ Conference which was formed on the suggestion of the National Lutheran Council. This has been described by Pastor Bielinski in the Lutherisches Missions Jahrbuch for 1924. The éther matter is the really admirable accomplishment of the women. This movement has grown especially in the United Lutheran Church and the Augustana Synod to the greatest proportions. In these two bodies the women by their contributions maintain the entire women’s work in the field, paying the salaries of all female workers, erecting the buildings and keeping them up and selecting the candidates for women’s work and in part assisting them in their studies. This is done in addi- tion to a great extensive work in the church at home. Besides this, these women have produced a rich literature and are publishing books and periodicals of various kinds in order to further the work of missions. This work is so important and so extensive, that without denying recog- nition to the women’s movement in other countries, it must be character- ized as unique and must necessarily be considered in order to understand the missionary life of America. The real bearing of the financial aid of the brethren in other countries can only be properly estimated when one considers that some of them have to struggle under depreciated money values, that all of them in their own countries have experienced an increase in the price of living that is in some instances very considerable. Some are working with such an in- creased budget that they are compelled to carry great debts, as e.g., the Board of the United Lutheran Church has had to do business for several years with a debt of about a hundred thousand dollars. To this difficulty we must add the insufficient number of workers. Our Lutheran missions have never had a sufficient number of missionaries for their ordinary requirements. Now the war with the limitations already mentioned in- creased the difficulty of sending out more workers so that most missions had to work with a really diminished number of missionaries. That was the reason why they could furnish only a comparatively small number of missionaries to the bereaved missions. The number, looked at from the outside, was actually miserably small. Did God then bless the few loaves and fishes? It may be said that we are face to face with a new miracle, such as there are many to be pointed out in the history of missions. And if we cry out with the saint of the Old Covenant, “It is of the Lord’s mercies that we are not consumed,” that alone does not give sufficient praise to the mercy which God has poured out over us. All mission societies in the majority of cases report an increase in the number of baptisms and other progress, some even speak of mass movements. How can we explain that, humanly speaking? In India I once spoke to a missionary friend about a mass baptism that I had witnessed. “Yes,” he said, “That is all very good; but I am afraid that the brother who has baptized so many, is not building on as firm a foundation as we Lutherans are accustomed to do.” And yet the 138 THE LUTHERAN WORLD CONVENTION same missionary who made this remark, only two years later in the same field had even greater numbers to baptize than in the case that I had witnessed. The reason was, as so often in the foreign field, that the predecessors had labored so faithfully and built so carefully that the time had to come when the movement among the masses could no longer be held back, as for instance, in the work among the Bataks. Thus, our German brethren in their careful manner had strewn the seed of the divine word so long and nurtured it so carefully that it had to grow and finally bear fruit and that even the trials of the war period could not stop it. To this is added another circumstance that must be reckoned among the lessons of this time and which must receive more consideration in future. It is, that we have always hesitated a long time and very cau- tiously before we were willing to grant a great measure of responsibility to our native helpers. Our purpose has always been, to found churches in non-Christian lands and yet we were always afraid to take the last decisive steps. This caution was justifiable. Too early independence might have done great damage to the cause. But now we hear of great, heroic loyalty to the faith among the Lutheran Christians of the Gossner Mission, of unexpected stedfastness in persecution among the Hereroes, of intelligent prosecution of the work of the removed missionaries on the part of the native helpers in all mission fields. It is evident that we are facing a decision in missions of which we had not ventured to dream before and that this phase of missionary work will become one of the great questions of the immediate future. Other circumstances also point to the fact that the question which we have just indicated will need to be seriously considered by missionary thinkers and will require renewed study. In recent years the question has been repeatedly asked, whether the scandal of the war will not diminish the missionary power of Christianity. I believe with Dr. Richter, that this will not be the case; but the new conditions imperiously demand a new conception of the missionary problem. The war has not only shown the non-Christian peoples the scandalous example of so-called Christian nations that strive to destroy one another with hateful murder; but they have also been called upon by nations that they had regarded as superior, to assist them in this struggle. It is true that this has strongly shaken their idea of the superiority of the white race which they had held almost axiomatically. But in itself this fact should only induce missions to do some very serious thinking, for a mission which depends on its superiority of civilization, depends on an arm of flesh and does not work with the means of the Spirit. There is a draw-back too that comes from the doubted superiority of the white race and it consists in closed doors and barred opportunities. But even worse than that, was the offense-giving life witnessed by the heathen as they were compelled to see it in the case of the whites when many thousands had to do war work ‘among them in the countries stricken by the war. This was the worst consequence of their military service that they returned by the thousands to their home- lands and related their experiences to the listening ears of those who had remained at home. And the new hopes of freedom which were aroused in all the world by the oft-discussed “Fourteen points!” There is no negro kraal in Africa, no village in China or India to which the report THE LUTHERAN WORLD CONVENTION 139 of them has not penetrated. Two years ago, when the annual meeting of the Conference of Foreign Mission Societies was held in New Haven, its keynote of discussion was the urge of the spirit of liberty and the self-elevation of formerly oppressed peoples and the new position was considered which missions would hereafter have to assume under such conditions. The many forms of Swadeshi, of Ghandi agitation and of communistic propaganda even among races of a less developed order de- mand a new orientation of missionary work. At present there can no longer be any doubt about that. Our Lutheran missions have not been untouched by these new ideas, and especially in India and Japan the demand for increased responsibility has been vividly uttered and has been in a measure justified by the skill with which they, when forsaken by their missionaries, have taken charge of events during these years. And the fact must also not be overlooked that as the national thought has grown stronger among all the nations of the earth, the Christians in the mission fields not only do not want to prove unfaithful to their national and racial life; but, like the great Chris- tian poet among the Marathi, Narayan Tilak, become more and more con- scious of the fact that just because they have been awakened through the spirit of Christianity to a newer and better life, they can therefore also be of greater use to their own country and are obligated to greater service. Our God has placed us before greater tasks in these years and has shown us the work that He has given us, in ever new lights. We have, at least some of us, gone through severe and bitter experiences and are perhaps standing before further tests of our faith and our patience; but that is also sure that God will never forsake His own. Perhaps we have been cleansed of much that in the long run might have been a detriment to our work and have been led to experience more clearly than ever, that His grace becomes all the more sufficient in our weakness and that He con- fesses Himself to that which we have done not for the sake of earthly reasons, but in His Name and in His command. We have often spoken of His blessing in such matters and perhaps with quite unclear and hazy ideas. Here, however, in these leadings we meet with something very definite and clear. Is it not of great import that the hearts of the brethren bleed in the indescribably sad times that have befallen the Ger- man missions? Is it unnoticeable when in the endeavor to strengthen the things that are ready to die, the bonds of faith are drawn more tightly and tie the brethren together to more blessed service? And is it not significant, when those who would help, experience it in their own work as we do in America, that God blesses their own work all the more? It must be observed that it was the common work of missions that helped to bridge the clefts that had been made by the war and we thank God that the common faith has led us to the common work of love and that the same Saviour, who shed His blood on the cross for the poor heathen as well as for others, unites the separated races of His Christendom in the joyous aim of making His salvation accessible to all men. 140 THE LUTHERAN WORLD CONVENTION GENERAL DISCUSSION The formal response to Dr. Paul’s paper was prepared by Dr. Brundin, Upsala, Sweden, Director of Missions. In his absence it was read by Bishop Danell of Skara. He said: “T should like to make two brief, but to my mind, very im- portant observations with respect to the evangelical Lutheran mission problem of today. First, We who call ourselves evan- gelical Christians with the impress of Martin Luther’s spirit, should be more intimately united on the mission fields than formerly. It may well be true that we should seek to strengthen friendly relations with Christians of other denominations. It may well be true that the recognition of the unity of all Chris- tians dare not be theoretical alone, but that it must be evidenced in deed and in actual life. We should, in so far as the various time and place relationships permit it, give concrete expression to the recognition of that unity. Otherwise all our talk about the unity of the Christians would be mere words without power or truth, True enough, we are obligated by love to pray not only for the unity of Christians, but also for the success of the work of other denominations, in so far as their work is in harmony with the will of God and performed with His Spirit. Especially on the mission fields is it the duty of love to recognize and practise all this. Far be it from me to deny or in any way to interfere with this ecumenical and truly evangelical conception. Neverthe- less, or better, on this very account, we should be true to the Lutheran missions of the various countries and organizations. We have much to learn from other confessions, but only in our evangelical Lutheran Church do we feel at home. The members of our Church, wherever they; may be, are our brethren. And our brethren are nearer to us than all others. The various evangelical Lutheran missions should be more closely associated, not only that they may enrich one another with their peculiar gifts, but also that they may help one another. The great task of uniting Christendom would be deprived of its sure foundation and would be without objective if those who are of the same household of faith did not first of all strive to come closer to- gether. And so, especially in the mission fields and in the infant congregations, this striving for unity on the part of the evangelical Lutheran Church, contributes to that greater cause, the unity of all Christendom. A hopeful and blessed beginning has been made. THE LUTHERAN WORLD CONVENTION 141 I mention here only one instance. In South Africa for a number of years the Norwegian mission, the Berlin mission and the Swedish mission have been successfully co-operating in the educa- tion of the native clergy, teachers and evangelists in the young Zulu church. It is with particular thankfulness and joy that I mention this. In the second place, and perhaps this is the more important, we must welcome the national tendency toward independence which we today find in the mission fields. It may well be that many worldly minded desires, much selfishness, pride and over- confidence are present in that longing. But we must remember that our youthful mission churches and mission congregations are in the adolescent stage, or at least in the transitional period be- tween childhood and adolescence. The age of youth is full of dangers. Parents are well aware of that. It is easily understood that they cannot follow the development of youth without trem- bling. But it would be very strange if parents did not rejoice in the fact that their child has reached the age of adolescence. The trembling should be hopeful. The child is not supposed to be a copy of his father or mother but an original. That is the goal of a wise and prudent training. In this way in the sphere of missions we should rear our daughter congregations. We should give them the best we have in doctrine and orders, in liturgy and life. But we dare not demand that the Indian, African or Chinese congregations in their immature state, when they are but preparing for ripe maturity, should accept without change all that we have to offer. Surely God desires to bestow new and rich gifts upon His church through her new children. Take for example, India’s profound meditation and speculation, her far-reaching asceticism and self-denial, her quick intuition, her colorful life——-what a treasure would there be made available to Christianity, if all these gifts were purified and strengthened through Christ’s Spirit. And so in spite of the dangers accompanying the growing national independence of the mission churches, we may hope- fully rejoice, even as parents with thankful, thrilled love watch the development of their children into new creations of God and serve them with tender feelings. Truly we are living in a great age, in an age of sorrow and of judgment, but also in an age of divine mercy and divine miracles. Licentiate Stange, of Leipsic-Gohlis: “One who has had a 142 THE LUTHERAN WORLD CONVENTION glimpse into the nursery out of which this World Convention came knows that its cradle was a mission-house. The fact that it orig- inated in a fellowship of practical labor may, perhaps, point the way to our future common action. Only by actually working together can we come to that mutual knowledge of one another which we miss in so many things. We, for example, can learn much from our American brethren. I need only point to the bold action of the United Lutheran Church in its new “Declara- tion of Principles’—and in like manner we of old Europe can also render many services to the younger churches beyond the seas out of those historical experiences, which so often limit us and weigh us down. It is in this direction that we must look for the contribution which the missionary church of Germany can render to the missions of the Lutheran Church throughout the world, in these days when we are totally without financial ability to labor overseas. I think especially of our literary co-operation. For the last two years we have had an international Year-book of Missions, which is the only international literary organ of Luth- eranism and which seriously endeavors to maintain that character. As its editor, I must, indeed, refer to the fact that the statistical part of it is less reliable and accurate than it should be; but the co-operation of our foreign brethren in the distribution of the book must be much greater, if it is to survive these times. I urgently ask that subscriptions for the volume to appear at the end of 1924 may be handed in to me.” Dr. Kausch, Director of Missions, from Berlin: “I have been asked to bring here the greetings and the blessing of a man who entered upon his eighty-seventh year on the day when this con- vention opened. It is the former president of our mission to the Kols, Dr. Alfred Nottrott. Throughout his long life he has proved himself to be not only a Lutheran from crown of his head to the soles of feet, but he has also contributed greatly to the development of our mission to the Kols along Lutheran lines. Nay, in one respect he has been a very Luther, for he has trans- lated the whole Bible into the language of the Kols. There is no more blessed work than that. Then too I have to express the deep regret that our Indian delegate, Patras Hurad, could not appear here, as he had earnestly desired to do. His alternate, too, was prevented from sailing by serious illness. I must emphasize just one thing. We cannot help, at this convention, bringing to the ears of the representatives of all the world our problems and our THE LUTHERAN WORLD CONVENTION 143 troubles. Our poor German Missions, and especially the Gossner mission, are among the greatest of all the sufferers from the war, and the missions themselves are still far from the point of in- dependence. They are not ready for it either externally or in- ternally. Nevertheless we hope that the Lord will one day say to the world-powers that have tied us hand and foot, as once of Lazarus, ‘Loose him and let him go.’ The second star of our hope is at the end of the Acts of the Apostles, ‘None forbidding him.’ This must be the watchword of our present missionary policy.” | Director of Missions Knak,of Berlin: ‘Because of the late- ness of the hour, I will make just two additions to the papers of Dr. Paul and Dr. Benze, and bring one petition from the mis- sion field. “1. Kawerau’s opinion, that the Reformers displayed their limitations in the attitude which they took toward the missionary task of the Church, cannot be maintained, in regard to Luther at least, since Prof. Holl, of Berlin, has shown—though unfortun- ately only orally so far—that Luther strongly emphasized the missionary duty of Christians toward, for example, the Turks, and beside giving an accurate outline of the chief characteristics of heathenism, also made definite demands for Evangelical mis- sions to the heathen. “2. It is correct, generally speaking, that the independent activity of the German foreign missions has ceased, but not en- tirely so. The Berlin mission work in South Africa, with more than a hundred European mission workers in five synodical circles, still continues, though in desperate struggle, without any help at all from abroad. In some degree the support is fur- nished by the native Christians, who are farther along the road to independence that is the Lutheran Church in China; but the larger part of the support comes from the income of land which the mission owns. This great and good Lutheran mission work should not be overlooked, as often happens, because it is not ask- ing for foreign aid. “3. A plea from the mission field! No ecclesiastical narrow- ness on the mission field! Among the superior characteristics of Lutheran mission work, Dr. Paul mentioned its conscious churchliness. That is true. We men of the Berlin mission, out of our missionary experience, preach churchliness to our people at home as a great virtue. But there is also a great danger in it. 144 THE LUTHERAN WORLD CONVENTION The Catholic Church has no other purpose than to extend the Church. According to Kaehler’s apt distinction that is ‘propag- anda.’ ‘Missions,’ in the Evangelical sense, has the purpose of proclaiming the Gospel, in order to bring the hearts of men into connection with the living God, and in order to aid in establishing among foreign peoples the one universal Christian Church, in which we believe. A Lutheran church-consciousness is an indis- pensable prerequisite for this. But this must not be confused with the spread of one particular church as a chief aim. I was in China last year and visited many stations of the Lutheran Church in China. Why are there so many Lutheran mission workers in China who do not belong to this church? More than once I heard it said, ‘We missionaries are willing, but the home authorities are too narrow.’ And yet the enormous superiority of the non-Lutheran missions, both in numbers and in power, and the great danger from the modernism that is growing up, under this influence, in the young Chinese Church urgently demand the consolidation of all those forces which desire to preach a pure biblical Gospel. Against no other feature of Evangelical mis- sions did the Chinese Christians, at the great Shanghai confer- ence, make such vigorous protest as against their denominational divisions. It is our right and our duty to found Lutheran churches in China, only if it be our purpose to bring to the Chinese, not the individual Lutheran church bodies, but the ecumenicity of Lutheranism.” Provost Tarkkanen, Director of Missions, of Helsingfors (address prepared, but not delivered): “Unfortunately, we must confess that the Lutheran Church has done too little mission work, either at home or abroad. As regards the former, I need only point to the English-speaking part of the Lutheran population of America, which until twenty years ago had done practically noth- ing in this direction. Fearing to appear as proselytizers, they left the missionary work undone. Thus they fell far behind the Reformed Church: In foreign missions, too, the Reformed Church has accomplished more and made more sacrifices than the Lutheran. Their position in the state-churches frequently hindered the authorities of the Church from proceeding in- dependently in this work. The missionaries had to be prepared for their work by voluntary mission institutes, and as the mis- sionary interest awoke among the people, it found at first but little support from the official Church. It was hard for our THE LUTHERAN WORLD CONVENTION 145 Church to learn how much better it is to give than to receive. In America there were many synods—as there still are—work- ing so hard for the gathering of their own scattered people that they could not effectively support foreign missions. Nevertheless, Lutheran missions have gained great importance. Their great principles are firmly established. ‘Their mission work is every- where marked by thorough instruction in the Word of God and by the establishment of national churches corresponding to the genius of the native people. For this reason they have main- tained themselves so much better than could have been expected in the great time of suffering and want that has now come over them. “The Finnish Missionary Society is a very modest part of the Lutheran missionary work, but I believe that its experiences will throw some light on our subject. The last nine years have been hard years for us. When the war broke out we had already had to contend for some years with deficits. During the war our connection with the foreign mission fields was for a long time interrupted. As early as 1914 the foreign expenditures rose from 250,000 marks, to 3,255,000 marks. Then came the high prices and the depreciation of the Finnish currency. It was impossible to send out as many workers as were needed. Our missionaries had to suffer want. In spite of these hindrances, our work not only went on, but was quite unexpectedly enlarged. We never were so blessed as in this time. For one thing, the generosity of our people at home was greatly increased. An income of 365,000 marks in 1914 was increased to 837,000 in 1918; in 1920 the income was 2,220,000 marks, in 1922 it was 2,970,000. God has taught us that we dare not play at missions, but must make sacrifices. In the second place, God aroused the spirit of our American fellow-believers to make up our needs for the last four years, so that since 1915 we have had no deficit at all. In the third place, God has entrusted us with new tasks. In 1917 we took part for the first time in the work of the Rhenish Mis- sionary Society, and were able, in the emergency, to save the little Lutheran congregations in Unguanjama; since 1920 this work has become our own. In the fourth place, the native church, among the Ovambas and in China, has made great progress. The number of native helpers in Africa has increased from 46, in 1913, to 234 in 1922, and in China it has grown from 64 to 80. These workers, too, are far better prepared for 146 THE LUTHERAN WORLD CONVENTION the work than formerly, because of the founding of a teachers’ seminary in Amboland and a theological seminary in Chekow, Hupeh, the latter in co-operation with three other Lutheran mis- sions in China. By the faithful work of the native teachers and pastors, the Church has been greatly enlarged externally. In Amboland we had, in 1913, 1,370 communicants, in 1922 we had 6,024, and in the latter year there were 2,333 baptisms, seven times as many as in 1913. In this connection I must mention the fact that the Rhenish missionaries in Hereroland are working with great effectiveness among our emigrant Ovambas, Chris- tians as well as heathen. A good many Ovambas have been bap- tized in Hereroland. The economic situation of the missionaries has also changed for the better. The scarcity of money at home made it necessary to devise new sources of income. The watch- word became, ‘More responsibility for the natives.’ All the teach- ers are now supported by their congregations. The income has increased from less than 4,000 marks, in 1913, to 277,000 in 1922. Thus our necessities have been turned in many ways to blessings, because the cause is God’s and the glory is His. In China most of the Lutheran missions operate in the central provinces, where they are the strongest church, and combined, in 1921, to form a single ‘Church of the Righteousness of Faith,’ which supports many institutions. We hope that the Christians of the Berlin Society in Shantung and of the Danish Society in Manchuria will connect with this church. Last year our mission had an increase of fifteen per cent in baptisms, and I believe that most of the other Lutheran missions had the same experience. This shows that the Lord has not deserted our Lutheran mis- sions. If we are but true to the Word of God and continue in humble, serving love, He will bless us even more richly.” THE FIFTH CLOSED SESSION Friday, August 24 At this final closed session three papers were read on THE LUTHERAN DISPERSION (WELT DIASPORA) The first paper was by Pastor Emeritus Dr. Max Ahner, of Leipsic, Germany. It is my duty to speak of the Lutheran dispersion throughout the world. The world, diaspora, or “dispersion,” comes out of the Septuagint, where it means Jews living outside of Judea. In John 7:35, it has the same meaning; elsewhere in the New Testament it means Christians living among the heathen (James 1:1; Peter 1:1). In John 11:51-52, it has the more general sense of children of God, living in the world, whom He unites to the invisible Church; Jesus must die in order that he may bring togetner the children of God, who are scattered abroad. By the term diaspora we now mean individuals and small groups living in a land which. has a population of a different kind. They are immigrants, or people who have broken off relations with the surrounding community, and are distinct from it, either in race or religion. Diasporas come into existence from political reasons (refugees, embassies), or for the sake of gain (commercial settlements), through colonization or through tem- porary residence at health resorts. We are concerned with the ecclesiastical diaspora, with those who live among Christians of a different faith, or among MolHammedans, or among heathen. Thus there is a Roman, a Greek, a Reformed diaspora in Lutheran countries; a Lutheran diaspora in Roman, Greek, Reformed, and Unionized countries. The sects live, for the most part, in diaspora The diaspora created by other than ecclesiastical causes is often, at the same time, ecclesiastical, when it has for its environment another Confes- sion or religion. There is also a national diaspora that is not, at the same time, ecclesiastical, but which is organized as a church, forms its own communion, and yet belongs confessionally to the larger church bodies of the land where it lives. The question before us then, is, Where is the Lutheran diaspora? His- torically considered, Christendom was at the beginning a church of the diaspora and the“one, holy, Christian Church” of the third article of the Creed still is such a church. The Lord Jesus brings the scattered children of God together, not to one place, but into a communion which is, to us, invisible. We have to do with the visible Church, the com- munion of believers in which the Gospel is purely preached and the Holy 147 148 THE LUTHERAN WORLD CONVENTION Sacraments administered according to the Gospel. The Lutheran Church is present wherever the pure Word and Sacraments are the foundation of the Church, its bond of fellowship, and its rule and standard for all church practice. This holds for the Church in the diaspora also. There is such a diaspora in Roman lands. It consists of. the descend- ants of those who succeeded in maintaining themselves at the time of the dispersion which was produced by the counter-reformation, especially in Germany and in the former Austro-Hungarian Empire. These are diasporas among people of the same race. Other diasporas in a Roman environment have arisen through immigration. They exist in Poland, France, Alsace-Lorraine, Italy, Spain, Portugal, Algiers and America. Among the Reformed, there is a Lutheran diaspora in Lippe-Detmold, in Switzerland, in Alsace, Holland, England, North America and Australia. In Russia there is a Lutheran diaspora among the Greeks. In unionized lands, there is a Lutheran diaspora in Prussia, in Hesse and in Baden. As a result of foreign mission work, there is a Lutheran diaspora in heathen countries. Mission congregations have, in fact, a preponderantly disapora-character; in many cases, too, they serve European or American members of their own churches who, for one reason or another, have settled in heathen lands. Church life in the diaspora suffers many hindrances and is threatened with great dangers. The individual who is not firmly grounded in the faith easily becomes a prey to the proselyting zeal of others, or perhaps to his own indifference. He dislikes the effort which it requires to seek out his own church, possibly there is none near him; he attends worship in the nearest foreign church, and applies to it for official acts. Millions of Lutherans in America have been lost to their own church, and have attached themselves to the Reformed churches or to the sects. Many lose their church and their faith entirely; the Lutheran clergy cannot get to them; their children have no religious instruction. Even where Lutheran congregations have been formed, the people are scattered over such a wide territory that regular pastoral care is impossible. The great financial expenditures which are necessary for the gathering of fellow- believers and the maintenance of congregations become, to many, a temp- tation to a life without the Church; the contracting of mixed marriages leads many others to churches of another faith. Therefore it is necessary for the Lutheran Church to take up the cause of its own diaspora. If it is really a church, in the sense of Jesus, it will confess this fact before God and the world, and love will drive it to work for the diaspora. “When one member suffers, all the members suffer with it” (1 Cor. 12:26), therefore, it is deeply pained when its scattered ones are lost to it. If the Lutheran Church gives up its diaspora, it is like an army which aban- dons its outposts, nay, whole units, to the enemy. It surrenders its world-calling and its world-position, and its confession of the truth. It sins against its own members, who are entrusted to it, departs from its pastoral calling, and commits slow suicide. When it no longer has the power to guard its own who are at a distance from it, it will gradually lose the power to keep its own who are at home. We must strengthen that which is ready ot die, and attach it to the body of the Lutheran Church. THE LUTHERAN WORLD CONVENTION 149 The activity in which the Church thus works for its scattered members is known as care for the diaspora (Diasporapflege). It consists in hold- ing the scattered ones to their church, providing them with Word and Sacrament,—the children by instruction, the whole congregation by wor- ship, the individual by pastoral care. In this work, it refrains from propaganda, though it does deal with those of other confessions who have a longing for pure doctrine. An illustration of this may be seen in the evangelical movement in what was formerly Austria. If the Church and its confessions are attacked by others, it has to defend itself and to show that its doctrine accords with the Scriptures. This condition arises when efforts are made at counter-reformation, but it may also come about as a result of disturbances in its own camp. The means by which this work is done are, above all, prayer, which carries this need to the throne of God. The Church remembers its scat- tered ones especially when it prays the third petition of the Lord’s Prayer and the third article of the Creed, and when it holds special services in behalf of this work. This prayer will be the more earnest, the better the condition of the diaspora is known. Therefore, correspondence with the diaspora, the reading of reports concerning it, and the kindly recep- tion and consideration of requests that come from those who have had to emigrate are most earnestly advised. This leads, in turn, to offerings, of money and of other gifts, for the Church in the diaspora. These ex- ternal means are then transformed into a spiritual blessing. This con- sists in the sending of pastors and teachers, who are well grounded in the confessions and who can rightly administer Word and Sacrament. This personnel is won for the work in the seminaries, established at home and in the diaspora, by the support of students of theology from the diaspora at Lutheran universities, by the work of inner missions which the people in the diaspora themselves conduct, in pastoral work, and es- pecially in hospitals and orphanages. For this reason it is necessary to send out deaconesses and lay-brothers. It is also needful to provide means for the planting of new congregations and for the salaries of the personnel. In this work, material assistance is especially needed for the erection of churches, schools, parsonages, orphanages and hospitals. Now, however, a difficulty arises. Much Protestant help is given to the Lutheran diaspora which we cannot claim as Lutheran care for these people. Lutheran care for the diaspora is, in the proper sense, only that care in which both the subject and the object are Lutheran. Thought is given to the diaspora and offerings are made for it, by churches of the Union, the German Evangelical Committee, the Eisenach Conference, the Gustavus Adolphus Society (which knows only one Protestant church, comprising Lutherans, Reformed, United and other churches, but which knows no Lutheran church), by the Protestant Aid Society in Switzer- land, the Chrischona in Basel, the Evangelical Alliance, the Protestant League, the Berne Society for North America and Brazil, the Diaspora Conference, the Society for Service at Health Resorts, the German School Society, the Women’s Aid Society. The great service which some of these societies have rendered to the Lutheran diaspora must be thankfully acknowledged; without their help, it would lead a miserable existence. But none of these societies lays any exclusive emphasis on the Lutheran 150 THE LUTHERAN WORLD CONVENTION Confessions; they do not even inquire whether the pastors and congrega- tions in the diaspora are liberal or positive. The question, therefore, arises——What is the subject and what the ob- ject of care for the Lutheran diaspora? Here we should look, in the first place, to the Lutheran synods of North America, whose aim it is to build a pure Lutheran church. To be sure, in America this work is not called care of the diaspora, but is a part of the general church activ- ity, carried on especially in connection with inner missions and aid for im- migrants, just as in France provision for scattered members is made through the mission exteriewr, or as in the North European lands it is brought into connection with seamen’s missions. But even the work that has been done in America has not been able to prevent many millions of Lutherans from going into the Reformed sects or becoming altogether unchurched. The Lutheran synods in Australia have cared for the scat- tered Lutherans in that part of the world. The Lutheran churches of Germany have sent out ministers, the Saxon church to Chile, the church of Hanover to South Africa. The German Seamen’s and Emigrant Mis- sion has also been active. The Russian Maintenance Fund (Russische Unterstuetsungkasse) was on a Lutheran basis, though it has now been confiscated by the Bolshevists. The Hungarian and Slovak institution for reliefs calls itself Lutheran (4. B.), but confines its work to the diaspora in its own land. Above all, the Lutheran Gotteskasten holds faithfully to the Lutheran Confessions. It was founded in 1853, in Hanover, by those who could not reconcile it with their consciences to aid in the building of Reformed and Unionized churches or to support liberalism. It was their desire, by means of the gifts that would come to them, to assist oppressed members of the Lutheran Church. Gradually was formed a firm organization, which established itself in other states also. In sixteen German states there are now Gotteskasten societies, which have formed a common organization since 1880, and only last year set up a main office for Lutheran diaspora work in Leipsic. The Swedish Gus- tavus Adolphus Society has also given some support to the Gotteskasten and had close relations with the Russian Maintenance Fund. The Gottes- kasten has supported the seminaries for the training of pastors for foreign work in Neuendettelsau (a continuation of the movement begun by Lohe), Kropp and Breklum, and before their establishment, the seminaries at Grossingersheim in Wuirttemberg and Steden in Hesse-Nassau. It is now in order to ask, Has the Lutheran diaspora work been suffi- cient? The answer is, No. If the Lutheran Church had done its duty in this work it would not have lost millions of its members. The points from which the work has originated have had too little connection with one another. There is a difficulty in the very fact that it has had its origin partly in churches, which have other churchly tasks, and partly in special societies. Most of the work has been confined to special fields; the Americans work for their own synods, the North Europeans chiefly for the people of their own races. The work is greatly hindered by the closing of certain lands against foreign influences. An illustration of this is found in Russia, where theological students are forbidden to pursue their studies at Lutheran universities in Germany. The work suffers grievously from the mistrust, in official church circles, of national ambi- THE LUTHERAN WORLD CONVENTION 151 tions, as in Poland; or from national prejudice, as in Slovakia; or from the fact that there are places where the Church is given recognition only in a national form. There is reason, also, to complain of the small knowledge in other lands of conditions in the diaspora, and of insufficient agitation on the part of the bodies charged with the work. True, emer- gencies and work in the home church must have first consideration, and are a tax on all its powers. But in the end every home church has be- come a diaspora church. In the home church, too, the children of God live scattered among the mass of children of this world. When, however, the diaspora work, in the sense in which we have hitherto understood it, has no place among the tasks of the home congregation or the home church, it is a great loss. There are Lutheran churches which have no obligatory collections for the Gotteskasten. Finally, comes the question, “What is to be done?” The first thing neces- sary is that the Lutheran Church learn to know its own diaspora, not merely the diaspora of one nation or of one synod, but in a far wider way. We have, as yet, no statistics of the Lutheran church of the world. Again, it is necessary that those who are guiding the diaspora work in their own lands shall Jay this work on the consciences of the congregations far more vigorously than heretofore, and arouse love for it by making it a subject for preaching and instruction, by means of especially appointed church arrangements, such as festivals, etc. It is also necessary that the heads of this work come closer to one another, by exchanging reports and periodicals, by the communication of experiences, of results and setbacks which have come in their own fields, by travel, by personal discussion. There are no words sufficient to thank the National Lutheran Council for the help which it has given to the countries affected by the war, but this is emergency-aid, rather than care for the diaspora, even though it has had a blessed influence on the diaspora work; when, God helping us, the emergency is over, may this activity be changed into work for the diaspora! The assistance which the Iowa Synod has given bears more of the character of diaspora work. It has passed, in great measure, through the Gotteskasten, and has formed direct connec- tions with the churches in the diaspora through the furnishing of spiritual care. Eventually, a center must be created for the common activity of all the churches and all the countries. In that way, the unity of the Lutheran Church would come to the clearest expression. To be sure, there would be great difficulties arising from differences of languages and from geo- graphical separation, but the difficulties would have to be overcome. Diffi- culties should not frighten us away from an aim that is so high and so worthwhile. I would suggest that a league of agencies be formed with a committee at the head of it and with an annual convention of repre- sentatives of all the agencies for diaspora work. Other proposals may be expected in the discussion of this paper. Above all, the cause must be commended to the faithful God, for whose blessing we pray, and to the Saviour, who, in the Church of the Lutheran Confessions, makes it evident that “they are all one,” and to the Holy Ghost, who worketh in us, bearing witness that the Spirit is truth (1 John v. 6), and power, and love, and discipline (11 Tim. 1, 7). 152 THE LUTHERAN WORLD CONVENTION DIASPORA SERVICE (II) The second paper was by C. C. Hein, D.D., vice-president of the Joint Synod of Ohio. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yes, they may forget, yet will I not forget thee,” Isa. 49, 15. These are precious words of God, and in them many a Christian has, in times of tribulation, found comfort and hope; they are precious words in which the Church of today especially finds comfort and hope in the severe trials that have come upon her. They are, however, at the same time a voice from the Father in heaven re- minding His Church on earth of the performance of her sacred duties to which a mother’s love must impel her. Many of her children leave home for foreign lands, through baptism these were placed by her into the very arms of the Father; through instruction in the Word Christ was implanted in their hearts; to them she has entrusted the precious heritage of the Reformation. They go out into the world to found new homes. They mingle with strange peoples whose language they do not understand and whose customs and manners are foreign. They often go where the Church that bears the name of the great Reformer has found no home, or is even altogether unknown. Strangers they are in a strange land without spiritual care, feeding for a time upon that which they im- bibed in the home, but exposed to the danger of spiritual starvation, or at best they fall into the hands of other denominations and thus are lost to the church of their fathers. No, the mother can not forget her child- dren. If she did, her heart would be a heart of stone. Her mother love, kindled by the love of Him who came to seek and to save that which was lost, impels her to take up the cause of her dispersed children. Diaspora service, that is, the care of the scattered children of our Luth- eran Church, is the theme that engages our attention. The work in the United States and in Canada was at one time wholly, and is yet in part, a ministry to the dispersion. Before taking up the discussion proper, will you permit me to make a personal remark. I was cradled on German soil. I spent my childhood in a German Lutheran parsonage. I received the greater part of my collegiate training in a German gymnasium. I owe my theological training to an American Synod which in doctrine and practice is firmly grounded upon the Holy Scriptures and the Confessions of the Lutheran Church. Of the thirty-five years of my ministry, I spent fifteen among German emigrants as such, and for more than twenty years I have served a congregation partly composed of the chil- dren of emigrants to the third generation, partly of such as are neither of German nor of Lutheran parentage, a congregation therefore that is the fruitage of diaspora service. Experience therefore lies at the bottom of the thoughts that I desire to present to you. They are not mere theory, but the outgrowth of actual experiences. The purpose of diaspora service must be to keep within the folds of the Church of the Reformation her scattered children. Whether they hail from Germany, Sweden, Norway, Denmark, Finland, Poland, or any other land makes no difference. The fact that they are children of our THE LUTHERAN WORLD CONVENTION 153 church obligates her to this work. As true as it is that they must first be ministered to in their mother tongue, it is equally true that the chief purpose of the diaspora service, in a land whose language is other than the mother tongue, dare never be to see to it that Lutheran immigrants and their children are under all circumstances kept German, Swedish, or Norwegian. As a matter of course, the Lutheran Church will bring the Gospel to the children of the dispersion in their mother tongue; but it would certainly be worse than foolish to think that Lutheranism is wedded to a certain language, that it can exist only in this language, and that with a change of language it would lose its character. If this were true, Lutheranism and the Gospel would not be synonymous terms; there would be an essential difference between the Gospel and that which the Church of the Reformation believes, teaches, and confesses. We deny this most emphatically. We maintain unreservedly on the basis of the Scriptures, that the Gospel find its full and complete expression in the Confessions of the Lutheran Church of 1580. And that Luther’s Gospel is none other than the Gospel of Jesus Christ. However, the great missionary command to preach the Gospel to every creature and the miraculous gift of tongues on the day of Pentecost prove beyond a doubt that Lutheranism is not bound to any one language. As the Gospel of the Saviour of all the world it must endure in every tongue. Although, therefore, the Lutheran Church will preach the Gospel to her children in the diaspora at first and as long as necessary in their mother tongue, yet she must never conceive as the chief aim of her ministry the perpetuation of the German, Swedish, Norwegian, or any other language among her people. The first duty is to keep them within the fold of the Lutheran Church. This is the call of the Church of the Reformation. If she does not make this the aim of her service she misses her calling, fails to exer- cise wisdom, and is her own greatest enemy. I find proof for this statement in the United States. Here there are many Lutheran congregations which at the time of their organization placed in their constitution a paragraph permitting no other than the German or other foreign language to be used in the services of their churches. For serveral decades, or perhaps a half century or more, this paragraph was conscientiously observed. And with what result? In the United States it is an impossibility to retain the mother tongue as the language of the children of immigrants. Especially in the cities they fairly learn the language of the country over-night. Almost before we are aware of it, it becomes the language of the home. In family life, in the schools of the State, in daily converse, in business and occu- pation, everywhere the language of the country prevails. And should a child of foreign parents marry one who does not understand their tongue, that language will never be the language of that home and of the children reared therein. And what will be the result if the church insists upon doing her work in a language foreign to the country? The claim is made that the Lutheran Church of the United States, now numbering about three million members, should number seventeen millions. What has be- come of the other fourteen millions? If they have been lost to the Church, have become unchurched, or have gone over to other denomina- tions, if even entire Lutheran communities have been swallowed up by 154 THE LUTHERAN WORLD CONVENTION others and many congregations of the sects are composed almost entirely of the posterity of Lutheran immigrants: the cause, in large measure, is to be found in the fact that the children of Lutheran parentage have been denied services in a language which they could understand, and that pastors and people have been determined to keep the churches Ger- man, Swedish, or Norwegian. We are convinced that in many places a crime has been committed against the members of our own church and that the Church has suffered untold losses on this account. No, the purpose of this diaspora service must not be to retain the language of the parents for the children; its purpose is to keep them in the Lutheran Church. No matter, therefore, how dear to us our mother tongue may be, if the salvation of souls and the future of the Church is at stake, and both are at stake—then the interest of language must give way to the higher interest of the salvation of souls and the upbuilding of the Church. In this connection I must call attention to another matter. If Lutherans emigrate to a foreign land for the purpose of establishing a new home they owe something to the people who give them protection and shelter. When God bestowed upon them the precious heritage of the Re- formation, He made them to be a salt to the earth and a light to the world; and their sacred duty is to manifest their seasoning and enlightening power, to make their influence felt in the civil and religious life of the people, and to imbue them with the spirit of Lutheranism. No people possess all the virtues of civil and national life. If Lutheran emigrants possess certain national virtues, they and their children can leave the impress of these as well as of the blessings of the Gopel which accom- pany them, only by continued association with the people of their new home. To do this is their sacred duty, but it can not be done if they segregate themselves from others and do not come in contact with them because of a foreign tongue, foreign customs and manners, and thus seek to build up in their midst a little Germany, Norway, or Sweden. Rather do they thus cut off all opportunity of manifesting their enlightening and seasoning powers and of fulfilling their God-given mission. The same is true in the field of religious life. Lutheran Christians must become a salt and a light in their adopted country to the churches of that land. The Lutheran Church, which alone has the truth in its purity, must testify to this truth in doctrine and life, and thus seek to infiltrate the churches surrounding them with her spirit, to uproot error, and to lead them to a knowledge of the full truth. She cannot do this if she in- sists upon the exclusive use of her mother tongue and cuts herself loose from the church life of the people. Our Church has sinned greatly in this direction. In the late war it became manifest how the church of the pure Word has remained an alien plant in many lands, and, sad to say, has failed to exercise the influence that we should expect either upon other denominations or upon the national life of these lands. In many places we forgot the mission of immigrant Lutherans, and withdrew from the life of the people instead of imbuing them with the spirit of Lutheranism by daily contact and association. The light was hid under a bushel, the salt lost its savor. By the diaspora service there must be built upon foreign soil a Lutheran church that uses the language of the THE LUTHERAN WORLD CONVENTION 155 people of which she becomes a part and among which her children must dwell. We are certain that this is the will of God, that this is the great mission of the Lutheran Church. Not bound to any language, she is to be a blessing to all peoples of whatever tongue to whom in the providence of God her people are led. We fear that she not only often fails to become such but that many who dearly love their church are so shortsighted that they do not even recognize their mission. As to the work itself, it is self-evident that the mother church should follow her children into the lands of the dispersion. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb?” With hearts full of gratitude, the Lutheran Church of America recalls the fact that the Mother Church of the European coun- tries sent the pioneers to plant the Lutheran Church on American soil, and that this church by the grace of God has flourished and today bears rich fruit. She is also conscious of the fact that by sending relief to the Mother Church during the past few years she has only in a small measure been paying her debt of gratitude. May I cherish the hope that for the needs of the coming winter these gifts for the fatherland will flow in still greater measure and that thus a greater portion of the debt may be paid. However, as it must be the aim in the Foreign Mission field to build up a church that will finally be autonomous and independent of the home church and able to support itself, so the church of the diaspora, planted and nurtured by the Mother Church, must eventually reach that point in her development where she will educate her own missionaries and pastors and carry forward her own work, under the protection of the State indeed, but altogether independent of its control. Time will not permit me to make clear in detail just how a Lutheran congregation of the diaspora and independent of the state should be con- stituted. Composed only of such as confess the faith of the congregation as their own, they establish the ministry in their midst, call their own pastor, and do not retire him, perhaps to the great detriment of the Church, when he has reached a certain age, but continue him in office till the Lord calls him to another field or takes him to Himself in heaven. If possible, such a congregation establishes its own school and calls as its teachers such as accept her confession and are willing to serve under the direction of the pastor and school board of the congregation in accordance with this confession. In a systematic way it will gather in its own midst the funds necessary to carry on its work and that of synod, and will educate young and old, including even the children, in the habit of giving to the Kingdom of God. We are glad to say that in many of our American congregations every individual is a worker in the Kingdom of God. Nor will they neglect to exercise church discipline in accord with Matthew 18. I must call attention yet to the fact that the congregations of the diaspora must unite in some body—call it synod or anything else— that plants itself squarely upon the Holy Scriptures not only in so far as these reveal the things necessary for our salvation, but as in reality the inspired Word of God in all their parts, and upon the Confessions of the Lutheran Church as the correct interpretation of that infallible Word. By these she must regulate her church life and with these she must do her God-given work. Unity in doctrine, as our Lutheran Church has taken 156 THE LUTHERAN WORLD CONVENTION this from the Word and interpreted it in her Confessions, and unity in practice, which is nothing other than a confession of the doctrine in the work of the Church, is the only basis for church activity that is pleasing to God and a blessing to mankind. Where this is wanting, there is lacking not only the prerequisite of true brotherly fellowship but of harmonious service in the Kingdom as well. A house divided against itself in the most important matters of faith can not stand nor acceptably do the Lord’s work here on earth. In unity of mind and spirit the church of the dispersion must do her work. And in this work the most important thing is the education of her own pastors. Even if the mother church could furnish the necessary laborers, the diaspora church dare not indefinitely be dependent upon her; she must educate her own men, not only on account of the language problem but also in order that they may know and understand the spirit, customs, and character of the people whom they are to win and serve. Therefore, the church must establish her own schools, and I am thinking here of colleges first of all. If the Lutheran Church of America placed the col- legiate training of her future pastors into the hands of the State, how many young men would be gained for her service? Though according to the constitution of the land, public schools are to be non-religious, because of the separation of Church and State, yet many of their teachers both in lower and higher schools foster the unbelief that present-day science proclaims as the highest wisdom. Most of the text books used in the schools are filled with it, especially some form of the theory of evolution. Such schools cannot educate young men for the Lutheran ministry. Are not conditions in Germany largely the same? The education that I re- ceived in the German gymnasium—and it was one of the best in its day— was not of a character to inspire a young men for the study of theology and the service of the Church, or even to hold fast to his faith. The spirit of the teachers was not only not Lutheran, nor only unchristian, but openly anti-Christian. I shall not speak of the life especially of the younger teachers, but I will say that many of them scoffed at everything Christian and seemed intent on rooting out every trace of Christianity that had been planted in church and home and making infidels and athe- ists of us. It was a miracle of God’s grace if in those days a young man retained any faith at all. Whether conditions are better in the German gymnasium today, whether their spirit is Christian, whether unbelieving or anti-Christian teachers have been replaced by positive Christians, I shall leave to the judgment of those who understand present conditions. But this is certain: if the Lutheran Church—whether of the dispersion or elsewhere—desires to have pastors for her service, she must educate them in her own schools and colleges, for there the proper foundation must be laid. However, such training on the part of the Church is necessary in a still greater measure in the theological course. Our Church can never dele- gate this part of a pastor’s education to such as are not Lutheran, who are perhaps hostile to our doctrine, or even anti-Christian to the core. To the Church have been entrusted the treasures of the Reformation and it is her bounden duty to see to it that these are brought to souls in all their fuliness. To this end she must educate her pastors in such seminaries THE LUTHERAN WORLD CONVENTION 157 as are under her full control and in which she alone calls the teachers of theology and pledges them to the unadulterated Word of God and the Confessions which she has made her own. That this education should if only in part, be left to such as, in whole or in part, deny the Lutheran doctrine, is to us a terrible thought. That she, in view of the treasures she holds and the souls committed to her care, could venture upon any other arrangement is to us incredible. Will not the most of her future pastors, educated in other than her own schools, have to extricate them- selves from a perfect labyrinth of errors before they can hope to come to a knowledge of the truth, and will not many of them never find their way of escape? Who can estimate the harm thus done to the Church and to immortal souls? The conservative American Church has such seminaries. And I dare say that next to the grace of God it is due to the fact that her preachers are educated in her own schools and get their training on the basis of the Scriptures and the Confession that the Lutheran Church of America has escaped the blighting influence of mod- ern theology which would hurl Christ from His throne and rob souls of their crucified Saviour. That the Church of the dispersion must have her own seminaries, in which the Confessions of the Church shall come into their own and, if need be, discipline be exercised is the only solution of the question that can be pleasing to God, in accord with the Scrip- tures, and a blessing to the Church. We must indeed acknowledge that in such seminaries, as, for example, in the Church of the United States, no such scientific training can be given the students of theology as is offered in the Universities of Europe. Far be it from us to despise or under-estimate a thorough theological training that is imbued with the real spirit of Christianity and Lutheran- ism and does not simply bear the name of theological science. However, to do the work the Lord of the Church has given us to do, «.e., to lead lost sinners to Christ, to preach to them the doctrine of the atonement, does not call for a theologian schooled in all the intricacies of theological science. Men who have learned to know the Gospel of the free grace of God in Christ Jesus, and have experienced its truth in their own hearts; men who are grounded in the Scriptures and Confessions; men who are moved with compassion for the multitudes that are scattered abroad as sheep having no shepherd; men whom the love of Christ con- strains to seek the lost and save them by the Gospel,—such men the Church must have to meet the needs of the masses. We believe we are able to say that our American seminaries have by God’s grace given many such to the Church. They have given us men who have been ready amid great hardships and trials to offer up their lives upon the altar of service. They may have been lacking in scientific training, espe- cially in the early days when the harvest was so great and the laborers so few. The American Lutheran Church, however, looked upon the sal- vation of lost souls as more important than a scientific training, such as might stand before the forum of a European University. Remembering that the Lord, in whose footsteps she must tread, characterized His mis- sion with the words: “The Son of man is come to seek and to save that which was lost,’ she was compelled to restrict the training of her servants to the things most needful. It must not be forgotten, however, that she is 158 THE LUTHERAN WORLD CONVENTION ever active in advancing the standards of her schools and has accom- plished much in this direction. By preachers and teachers trained for the service of the Word as well as circumstances permit, the church of the dispersion must inwardly and outwardly be built up. In this way she will do the work committed to her. She gathers what has gone out from the mother church, and the more active she is in developing her gifts and powers the more will she become a salt and light and a source of blessing in the land of her adoption. This is her mission in the great plan of God to accomplish which he disperses his people throughout the world. May God grant that the Lutheran Church may not forget her God-given mission. In conclusion, permit me to give expression to one more thought. To the church that has been established by diaspora service, e.g., the Lutheran Church in the United States, there will come sooner or later the call to do the same kind of service either in the homeland or in foreign fields. Right here we see the sad results of the deplorable divisions of our Lutheran Church. Within the Church that bears the Luther name there are quite a number of church bodies and synods that in a greater or less degree antagonize one another. This warfare is often carried over into the work among the unchurched and leads to competition that not only results in a waste of men and money, but also causes confusion in the minds of those to whom service is rendered, and calls forth the scoffs and jeers of other churches and of the world. I have in mind the erection of oppo- sition altars in mission fields, the object evidently being to win for one’s own Synod whatever can be won while the welfare of souls becomes a secondary matter. Thus the mission work for the Lord often becomes a mission for an organization, and the battle against the powers of Satan, a battle between brethren. It is high time that the Synods concerned should come to an understanding so that none shall interfere with the work of another, nor without the best of reasons establish opposition altars. And not only this. The necessity of diaspora mission work, and the lamentable conditions in the mission field brought about by the divisions in the Luth- eran Church furnish an appeal to all Lutheran bodies to consider their differences eye to eye, to prove them according to Scripture and Confes- sion, and to seek unity on a scriptural and confessional basis both in doctrine and practice, in order that these Lutheran bodies may co-operate and do the work of the Lord in the unity of the spirit. Unity in doctrine and practice is the indispensable condition for co-operation that will be pleasing to God and a blessing to the world. May the Lord grant such a consummation to the Church that bears the name of the great Reformer. DIASPORA SERVICE (III) The third paper was by Dr. P. Pehrsson, Gottenburg, Sweden. I therefore consider it my duty to bring in a report showing what position is taken in Sweden and to a certain extent also in other Northern lands and what is being done in the first place to protect and save our own countrymen in foreign parts for their Evangelical Lutheran Church, and in the second place, to assist our brethren in the faith of a foreign nationality. Quite naturally, there are different views and opinions in this matter especially between young America and old Europe. THE LUTHERAN WORLD CONVENTION 159 As a people’s way of looking at things and of passing judgment on them has its origin in its history and traditions, I take the liberty of placing the subject in hand in the light of history. The diaspora work of the Swedish Church has a distinct national char- acter. This is quite natural, for the Swedish Church is a church of the people whose history since the time of the Reformation intertwines in- timately with national life and civilization. The Swedish Church enjoys more liberty and independence from the State than other national churches with the exception of Finland, which for 600 years was united with us, although not in close connection with the power of the State. In a never to be forgotten way Gustavus Adolphus has coined the standard word: “Sweden’s majesty and the Church of God which rests in it.” This word finds also an expression in the activity of the diaspora. In grey antiquity and in every epoch of our national history the Sons of Scandia (better than “Sweden”), men of keen imagination and courage for adventures, were impelled to strange coasts. The Goths, the Vikings, the Waerings in Micklagard (Byzantium) and Roh in Russia bear witness of it. Several of Europe’s strong nations, England, France, Italy, have had an infusion of clean Northern blood from the Scandians. This may be said of the whole Germanic race, but principally of the Swedes and the Norwegians. Of all the offshoots of the parent-tree—three millions— one-third are living outside the borders of the homeland in Diaspora! Norway may have two million nationals in Diaspora; Denmark 540,000 in United States and Canada; Finland 400,000 in United States and Canada, 125,000 of whom speak Swedish. Those people are dispersed all over the world, but their largest number is found in North America, whereto their inborn “Wanderlust” impelled them in the middle of last century, especially after the “hunger years” of 1867-68, the time of the great migra- tion wave from the North. I do not include the yearly outflow of sea- men, students, and jurists, solicitude for whom is an important side issue of Diaspora activity. Right early our Church recognized her duty towards our nationals in foreign countries. Sweden never was a colonial power. Her first and only attempt on the Delaware in the 17th century came to an end in 1696. It had a missionary character and left honorable records. In 1626 Gustavus Adolphus appointed a pastor to the Swedish Embassy in Paris, whose ministry was maintained amidst the terrors of the revolu- tion. In 1673 Sweden was granted the permission to build a church in London before religious liberty had been generally accorded. This church was called Scandinavian, it was built by Denmark and Norway; but the Swedes organized a congregation in 1700. According to the principles and the practice of our Church our Diaspora activities are operated in these latter times chiefly as a “Seamen’s Mission”* and as such are highly developed. The State as such is granting considerable aid to the Mission and the Parliament is granting abundant means to “outland’ Swedish communities for building churches, schools and social halls. In the course of eighteen years Swedish seaman’s churches were built at Copenhagen (Crowns * Seemannspflege is the term. Pflege means here ‘“‘taking care of.” 160 THE LUTHERAN WORLD CONVENTION 80,000), Christiania (Cr. 125,000), London (Cr. 100,000), Paris (Cr. 125,000). Comparatively, the church societies have not yet done very much in this respect and then only in connection with the Seamen’s Mission whose foremost promoter and most prominent leader is Pastor Storjohann in Scandinavia, a Norwegian, who in 1868 received from the church council of the Swedish church in London the appointment and the means to start a Scandinavian Seaman’s Mission at Leith and other British ports. The main Diaspora activity of the other Northern countries has been stimu- lated by the former and is carried on by their own societies. The work in Sweden is now directed partly by the Archbishop of Upsala and partly by a Board of Commissioners, his Chapter, which was founded by the Church Assembly in 1883. The Church of Sweden carries out her Diaspora activity on twenty stations—Hartlepool, Woothartlepool, Paris, Calais, Berlin, Kiel, Wismar, Stettin, Copenhagen, Christiania, Dunkirk, Antwerp. We look at this activity from the standpoint of our nation as well as the Church and count in as proper subjects of Diaspora all those our nationals who are in foreign Lutheran countries. Of the church societies who are performing important proficient labor, may be mentioned the “Evangelische Vaterlands Stiftung,” which is employ- ing a number of ordained ministers at seaports, e.g., Liverpool, Grimsby, Hull, Hamburg, Bremen, Luebeck, Melbourne, Wormso. There are alto- gether about twenty-five ministers active in Diaspora work and with them a number of assistants, deacons and deaconesses. The Royal Union for the Preservation of Swedish Loyalty in Foreign Parts, since its inception fifteen years ago has more than any other patri- otic society, succeeded in stirring up patriotism of the right sort, since it combines with it love of the beautiful worship of the Swedish fathers. A place of distinction is accorded the work among the ancient Swedish speaking Esthonish population of the formerly Swedish possessions on the east shore of the Baltic; on Runse, Wors6, and the other islands in Riga Bay, and among the Swedes who 250 years ago were forced from the Baltic into the Ukraine by a Russian decree, to Gamalswensky, where 800 of them had been entirely cut off from their own folks. It might be added that an intercourse with these people has set in in recent years. The Archbishop ordained the first Esthonish Bishop in 1921 and the first two Lettish Bishops in 1922. The Seamen’s Mission is stationed also at Rotterdam, Helsingfors, Reval, Buenos Aires, Johannesburg, Durban, Capstadt, and is active among the Swedish fishermen in the Baltic Sound, the Shetland Islands, in Ska- gon, Christiansand and is interested in the Scandinavian Seamen’s Mission in Genoa. Unity in race, tongue and creed has constructed the bridges which no floods are able to destroy. The former, on the islands, now have received three pastors born in Sweden and the latter, in the Ukraine, one of their home-born who was ordained at Upsala in 1922. During that year of great distress he was a special object of the sympathy of his former country. Although those in dispersion are not conscious of their unity in birth, speech, and faith with us, we yet count them in as belonging to us, even if they are subject to foreign power or live in an evangelical country. THE LUTHERAN WORLD CONVENTION 161 This has to be asserted especially as to the Swedish nationality in America, numbering about two millions. Chicago alone has 200,000 Swedish inhabi- tants. The Swedish Daughter Church in America is the Augustana Synod which is of such importance that she took the initiative in calling this World Convention. Her president is in our midst and I bear witness to the fact that the warmest sympathies of the Mother Church are going out to her beloved Daughter. In all faithfulness this daughter is holding fast to the truth as it was transmitted to and by the Fathers, defended and confirmed by them. On this foundation has grown up a rich com- munal life, the testimony of a cheerful beneficence, a sincere willingness to reach out for life’s highest values. This is the sentiment of 1,200 congregations. Professors’ chairs were founded and benevolent institutions were estab- lished by men of small means trusting in the Lord. It was the work of love of the old Swedish farmer, the last crowning deed of the Viking. I shall never forget, when I was allowed to take part in the golden jubilee of Augustana Synod as the delegate of the Swedish Pastors’ Union, one of the old farmers spoke of the struggles and hardships in the Diaspora and how they conquered and he closed his manly speech with Matthew 21:14, “This is the Lord’s doing, and it is marvelous in our eyes !” A great debt our Synod is owing to Diaspora (call it “Inner Mission,” if you please). For a long while it seemed as if they had forgotten each other. Each one pursued her own way. Yet some pastors by their own impulse had accompanied their immigrants, especially in the period of the pioneers. Their intercourse became animated and mutually profitable. (Now has Augustana Synod the honor and pleasure of entertaining the Archbishop as her guest.) The Swedish Missionary Union in America has displayed an important activity in its 500 communities with 100,000 members, the country people being the majority. A small part of the immigrants from Sweden have joined divers de- nominations: Episcopalians, Methodists or Baptists (there are some Bap- tists and Methodists in Sweden) or some other Church. To be sure, there are Swedes who are not Christians. Less than one-half of the Swedish people living in the United States are found outside of the Church of Christ. A similar story the other Scandinavian people have to tell. The North- ern Diaspora agencies co-operate amicably and understandingly. (As their representatives are here present, we need not expand discussion.) Three American Norwegian Synods joined in 1917 and constituted a “Norwegian Lutheran Church,” which is said to comprise 800,000 souls. Four other synods are together of no great importance. The Norwegian Seamen’s Mission, the largest in the North, has churches and communal buildings in forty-five seaports in Europe, America and Africa. There are fourteen active pastors with about thirty assis- tants. Diaspora work is also done in Berlin, Paris and Durban (South Africa). Denmark has two synods in North America, the Danish Church and the United Evangelical Lutheran Danish Church. They comprise with 162 THE LUTHERAN WORLD CONVENTION their activities about 100,000 members, surrounded by more non-church- going Danes. The two synods are each supported by an Aid Society from abroad, one the Grundwigian Committee for a Danish-American Mission of 1870, and an Inner Mission Committee of 1893 for the United Evan- gelical Lutheran Danish Church. Both Aid Societies are sending pastors to America and continue frequent intercourse with America. “The Danish Church in Foreign Parts” and “The Danish Society for the Propagation of the Gospel among Scandinavian Seamen in Foreign Seaports” are active. The Danish State is granting aid to Seamen’s Mis- sion, which is tending fifteen stations. The Finnish diaspora in North America has the same history as the Swedish one. Having received scant support from the home church, the emigrant pastors succeeded in organizing the Suomi Synod in 1890, which today has thirty-six churches and a theological seminary and speaks of 100,000 Finns as belonging to Suomi Synod. The Finns who speak Swedish have joined the Augustana Synod in large numbers. Others have organized the “National Church” and again others representing the Lastadians, the Apostolic Lutheran Church. Five thousand Finns speaking Finnish but living in Sweden and seven thousand of them living in Norway are taken good care of by their respec- tive church authorities. There are a few thousand Finns who have their transient abode on the borders of Sweden and Norway, and who are looked after by Seaman’s Mission men. The Finnish Diaspora Mission assumes a peculiar position in Ingerman- land. Petrograd (St. Petersburg) lies in the midst of this province. This Finnish Mission (Diaspora) Church originated in the 16th century in the times of the Swedish reign and comprises about 140,000 souls who have clung tenaciously to their faith and their nationality. Their twenty-eight Finnish congregations received their pastors from Finland, which circum- stance was a furtherance of community. With respect to administration they belong to the Lutheran Church in Russia. Before the Revolution there were two of the congregations in St. Petersburg, the one using the Russian tongue, having 30,000 souls, the other, speaking Swedish, com- posed of 6,000 souls. Under the Bolsheviki misrule these two Finnish dias- pora congregations had to endure the same persecution and destruction as the Church in Russia in general, only two Finnish pastors remained. Hav- ing lost most of their shepherds and watchmen, a large part of the flocks scattered and the church buildings became the sporting grounds for hire- lings and thieves. There were here and there faithful officials and loyal laymen who tried to prevent the sheep-stealing and the tearing-down of the fences. Attempts were made across from Finland to ward off the destructive elements by conservative speakers and popular Christian liter- ature; the efforts in the right direction were in vain; the Bolsheviki’s anti-Christian policy prevailed. The same has to be said of the other Fin- nish Diaspora churches in Russia—Olmets (1,500 souls) on the Artic Sea, and some places in Siberia (2,000 souls), where the Finnish State had formerly supported three pastors, they were forced to leave their field of labor. Nothing sure is known today about the condition of things in that part of Siberia. The relation to and connection with other Lutherans of other countries THE LUTHERAN WORLD CONVENTION 163 particularly with respect to the Diaspora question, has always lain near to the heart of the Swedish Church. It is in the nature of things. The border lines of the Diaspora are not rigid but liquid and help enters where it is most needed regardless of what has called it to action. After the long contest in the times of the Reformation, at one session of the Council of 1593, of Upsala, the chairman comprised the delibera- tions in that vigorous expression: “Sweden has now become a man and we all have one Lord and one God,” and since then and through all times our Lutheran faith has been the most precious jewel of our people. Sweden’s opposition to Rome is still strong, has even grown stronger than in other Northern lands. This sentiment has found its expression in a remarkable manner last year. Last summer 200,000 churchgoers in Sweden voted in 1,200 churches their protest against the theft of old St. Jakobi Church at Riga. The first conflicts with Papism and Calvinism being victoriously ended by Lutheranism, the Swedish Church—the Northern Church, had gained the advantage of uniformity. If ever the Reformed Spirit forced itself in through the sects, the Swedish Church had not to experience that tenacious antagonism prevail- ing there where the Reformed Church is found in the same country. Dur- ing the time Lutheran order was maintained in the Swedish Church in the strict spirit of orthodoxy, Sweden was often called “Suevia ortho- doxa” (in the 17th and 18th century). To Sweden has been given the providential call to save the harassed Lutheran Church from ruin. Gustavus Adolphus entered the Thirty Years’ War in order to help the German Princes and Estates, but chiefly to stem the Roman wave which threatened to submerge the Evangelical faith. Gustavus Adolphus, in his parting speech to the assembled estates of his kingdom, done in 1630, said it was his intention before all else to set free his assailed and suppressed brethren in the faith from the papal yoke; this he was hoping by the help of God would happen. “And it did happen with God and our victorious weapons.’ Also the church- order he introduced in the country through which he marched with fly- ing banners was a token of thanks given by him for the Lutheran Faith his Swedish people had received by way of Wittenberg. Grateful and with modest pride we Swedes read the inscription on his monument :— “Gustavus Adolphus, the Christian Hero saved to the World at Breiten- feld Liberty of Faith.” Sweden became one of the guarantors, sponsors, of the Peace of Westphalia, 1648, and the foremost protective power of Protestantism in Europe, a position which later on was assumed by Prus- sia and England. Before Sweden’s short period of military glory came to an end, King Karl XII succeeded in insisting by the Treaty of Altran- stedt, 1707, that to the Lutherans in Silesia complete religious liberty and equal rights with the Catholics was fully assured; 117 churches and parochial schools and much Church property had to be restored by the Catholics. By this act the future of the Lutheran Church in Silesia was made secure for all times. It awakened a joyous echo in our Jand, when by instigation on the German side the bicentenary of the Altranstedt Treaty was celebrated in a becoming public manner, remembering Swed- en’s exalted position as a Protestant power. 164 THE LUTHERAN WORLD CONVENTION Both Gustavus Adolphus and Karl XII believed themselves under per- sonal obligation to the Protestants. History is a witness to their wise fore- sight. Their people thank them for it. Our Swedish people have always felt that we have a part and share in a great inheritance, that we, with other Protestant nations bear a common responsibility and are pre-emin- ently in sympathy with the Germans in the land of Luther, who delivered to us the prayerful spirit of Luther and his associates in the Reformation. In the 17th and 18th centuries the Swedish Embassy’s church in Paris opened its doors to the French Protestants and not hesitatingly to their “pastors unto the Cross,” offering it to them as a place of refuge. This Swedish Church acquired honorable mention as a kind of mother church of French Lutheranism. This is one of the most beautiful remembrances of Evangelical Diaspora by the Swedish Church. It may perhaps not be without significance that we are able to trace back the friendly relations between the German and Swedish Lutheran Churches in the Diaspora. In 1697, according to church records, a “Ger- man Lutheran Pastor of the Augsburg Confession was installed (in the Swedish Church) as under the protection of H. M. the King of Sweden, ‘Under his wings, next to God, the Christian Lutheran Religion is rest- ing.’ Divine Service was had likewise in Swedish as also in German freely.” The German pastors at Stockholm and G6teborg have yet to-day seat and vote in the respective Swedish Consistories;—a reminiscence of the close relations of former times. This hospitality in the Diaspora has often been responded to by the German side. I like to remember especially how kindly the Swedish congregation in Berlin was received in the Domkan- didaten-Stift for a number of years. The German Evangelical Church in Rome has always been a place of refuge for Swedes. The obligation to help suppressed Protestant co-religionists has become a tradition with us. Language difficulties do not admit it easily any more to help each other out as was done in the times of Gustavus Adolphus and Karl XII, when Sweden by her possessions on the east shore of the Baltic had large districts where German was spoken. Sweden’s sword and word does not count so much any more. The help Sweden is render- ing now is taking the form of Church collections and private gifts often of considerable amount. We can find it in our church archives how our congregations in the 17th, 18th and 19th centuries, time and again, and that often, have opened their hands liberally to Church bodies and single congregations. Here are some names: Augsburg, Silesia, Moscow, Worms, Speyer, Hagenau, Kassel, Mannheim, Wetzlar, Zerbst Zwei- briicken, Wittenberg University, Constantinople, Waldensians in Pied- mont, etc. Two immense folios in the Royal Archives bear eloquent wit- ness to the extensive collections made for the Salzburg Emigrants in 1732. In 1699 a collection was raised throughout the kingdom for French Pied- montese Protestant fugitives who for a time had sojourned in Switzerland, but now for the sake of their faith had to leave altogether their home- land, houses and properties. The Swedes’ helpfulness does not stop there. In 1703 a collection was lifted by the Greek Catholic archimandrite of the Athanasius Monastery at Thessalonica in Thessaly, Greece, “to the end THE LUTHERAN WORLD CONVENTION 165 that there be set free from Turkish slavery as many of their Greek brethren and sisters as possible.” We cam see plainly that at all times a deep feeling for fellow Christians in need, genuine sympathy, a super-national feeling for belonging together in Christ was alive in the hearts of the Swedes. This is a national tradi- tion kept alive to this day. The Swedish Church will not cease being the intermediary when help is to be transmitted effectively. This is done ordinarily by a general collec- tion on Reformation Day, distributed by the Gustavus Adolphus . Society at Stockholm, Lund and Goteborg. The collected means used to be quite abundant. In 1915-22 there came in Crowns 278,934. Besides these, there came in collections in 1916-20 for evangelical churches in Flanders which had suffered by the war to the amount of 193,120 Cr., 90,000 of these for prisoners of war in Russia. These means in the hands of Gustavus Adolphus Society go either directly to evangelical congregations all over the world or indirectly to the German Gustavus Adolphus Society, which is doing honor to our land by connecting the help offered to Christian brethren in Diaspora with the name of a Swedish king; or lastly, to the Lutherische Gotteskasten for further distribution. The largest part goes to the support of Lutheran Diaspora churches. During the late distressful years the largest part of the means directly distributed by the Swedes was transmitted to German- speaking Lutheran congregations. This agrees fully with the churchly traditions spoken of above. The way of procedure of our Gustavus Adolphus Societies is in accord with the hero’s thoughts and those of his nation. It is our well determined will that our help go out first to our Lutheran brethren in distress. But in no way dare the Gospel be laid in fetters to the detriment of the nation nor dare mercifulness be fastened in confessional bandages. We hope and we believe that the Gustavus Adolphus Society will go that way in Luther’s land. When in the middle of the former century there awoke greater interest in the cause of Foreign Missions, the solicitude for our brethren in Diaspora seemed to abate in the consciousness of churchmen. However, when dis- tress became great and spread everywhere, the low fires of our love flamed up again; we thought anew of our permanent obligations and remembered our traditions, with not the least idea of doing less. During and after the World War relief work was richly developed. Repeatedly there were abundant collections of money and other materials destined for those who were suffering from the war and for the peace. Divers societies and single persons rendered help in various ways, and as a rule ministers, ministers’ wives and church members were found in the front ranks of the ready helpers. Within three years twenty-two million Swedish crowns, were collected, including the millions which went to Russia. In this connection I like to make mention of an “Aid to Pastors” and “The Samaritan Gift” which latter was specially meant for some con- gregations and institutions in Germany. The start was made and the Swedish bishops assigned its operation to the Board of Directors of Dea- 166 THE LUTHERAN WORLD CONVENTION conesses of the Swedish Church, which is on equal footing with the Board of Directors of Missions. It is a matter of great joy to me to witness the gladsome willingness to sacrifice in making up these splendid collections. We never have seen anything like it. “The Samaritan Gifts” alone amounted to Kr. 630,000. The Inner Mission of the Finnish Church which has its center at Sorda- vala on the north coast of Lake Ladoga, near the Russian border, is making herself ready through her Bible Institute and distribution of literature, to take part in the evangelization of Russia. The mission is far too small to tackle the enormous task alone, but here is a work that concerns the whole Lutheran Church. I fully know how to estimate the importance of concerted action on the field of labor of Lutheran Diaspora, in order to achieve the best possible results for our Evangelical Lutheran Church. I have lingered in speaking of the charitable efforts of my own country while displaying its growth in matter and spirit. I believe that the churches of other northern lands treat the cause of Diaspora in about the same active way. There has been developing within the last few years a grand auxiliary society which, to some considerable amount, is extending into the region of Lutheran Diaspora. Different organs have been active in it; they were as a rule, free associations. As leading men from different countries are present, they might be disposed to give more information about this matter. In Denmark the “Relief for Evangelical Churches in Europe” which was organized at the International Church Council at Copenhagen, 1922, called “Bethesda Conference,” is supporting 140 churches and institutions in eleven countries. It is said that Denmark has granted aid amounting all in all to twenty-five million crowns to sufferers from the war. In Norway likewise have been organized Relief Societies and many million crowns have been disbursed intelligently. Finland, up to modern times, has stood aloof from Lutheran Diaspora. It could hardly be otherwise during the Russian regime. During and after the World War conditions in Finland were of such a nature that Finland herself is telling yet of cruel persecutions, murder, bloodshed and wanton destruction. At present Finland is stepping forward with a will to render help. The start was made by the chairman of the Gustavus Adolphus Society, Prof. Rendtorff, on a journey through Finland in the summer of 1921. The Church of Finland has appointed a special Dias- pora Committee with advice to look after the Lutheran congregations in Ingermanland. Means are sent to the Gustavus Adolphus Society in Germany. (a good synonym for Gustavus Adolphus Society would be “Diaspora”), which is now under stress in her own homeland nearly as much as among her Diaspora. A common central committee or some other similar body might be of advantage, if the apparent danger could be avoided of limiting the churchly independence of the several countries, by which united activity doubtless would suffer. But a sort of central office might nevertheless be created, from which a “look out” over Christianity could be maintained and in- formation gathered. This office would report on conditions, the worst or the best and how help be rendered in the best way. It would get first re- ports of help rendered, would clarify the situation and explain matters to THE LUTHERAN WORLD CONVENTION 167 prospective donors. Such centralizing would afford dispatch to business, and would be of decided advantage in these strenuous times when the lands where the willing givers live are flooded with petitions from suffering congregations, institutions and private parties, even from another faith. It is delicate business. Our Lutheran Church has the very great task to perform, in the ade- quate maintenance of her Diaspora. Each Lutheran country is under obligation to support its diaspora; this comes first, but never exclusively. Each country with its Diaspora has a share in the same inheritance from the Mother Church, and each country with its Diaspora has the same command of God with respect to the coming of His Kingdom. The same is to be said of the Evangelical Lutheran Church in her totality towards her Diaspora. This close relation has been more or less forgotten for a time. Now we are experiencing a turning of the hearts of the fathers to their children and of the children to their fathers. It is a gladsome sign of new life, that this Diaspora problem has found a distinct voice at this first Ecu- menical Lutheran Council. Not only the Diaspora problem will gain by this World Convention; no, there will be a mutual giving and taking. The dispersed and oppressed will get their share in the rich spiritual values of the great communion of believers, they will be supported by strong arms. Else life will wilt and be crippled. Again these experiences serve us for a stirring up and testing. We get a bitter-sweet taste of a pilgrim’s longing for home and are made to feel increasing love for our Mother Church. No one has spoken so plainly of our Eccumenical obligations and the resulting promises in our taking care of Diaspora as St. Paul, I Cor. 12: 20-22. The showing of love often gives the most to the giving. This is our blessed experience in our country. The Lutherans in the Diaspora are ours. We dare not lose them! GENERAL DISCUSSION General Superintendent Dr. Zoellner, of Muenster, opened the discussion of care for the Lutherans in the diaspora. He took up especially the statement of the first speaker for scat- tered Lutherans presupposing a Lutheran national church as sub- ject and as object. This is, of course, the normal and the simplest form of such care. Nevertheless, it must not be forgotten that in districts, even of foreign lands, where there is a united or- ganization of the Protestant churches, there exists a great num- ber of congregations which are really Lutheran. Southern Brazil is an illustration. The Lutheran Church is interested in seeing that these congregations are not lost to it. It must there- fore keep the closest possible touch with the methods of diaspora- 168 THE LUTHERAN WORLD CONVENTION work that are best adapted to such districts. Indeed, it would be desirable that in the directorates of the society that cares for this work there should be some members who would be in a position to look after the Lutheran interests in such mixed territories. The Gustavus Adolphus Society has not only tolerated confes- sional distinctions, but furthered them. Even from a Lutheran point of view, its work should receive welcome and thankful recognition. This brought the speaker to the mention of the Evangelical V ereinslutheraner in the United Church of the older provinces of Prussia. He emphasized their relatively large num- ber, the difficult situation in which they are placed, and their importance for Lutheranism in the great and originally pure Luth- eran provinces of Prussia. “The German Lutherans,” he con- cluded, “can no longer render financial aid to foreign lands, as heretofore; they themselves are in such need that they are forced to rely on the help of their brethren abroad. But with that which God has left them they must and will continue to serve wherever their help is needed.” Pastor Huebener, of Muiltitz: “Among the really exalted im- pressions of these days is the consciousness that our work is moving in the same channels with that of the apostolic church. In that church there was created a diaconate (Acts 6), and care was given for the support of the churches scattered through the East (II Corinthians). Questions of organization and ad- ministration are altogether secondary to the works of Christian love. At the present moment we do not know whether this World Convention will adopt resolutions for organization, or what form such resolutions are likely to take. The important thing is that we prove to the world by our deeds, by faithful mis- sionary work and by equally faithful care for our fellow-believers, that our Church is moved and led by the Spirit of the Lord. We do not underestimate the work of other organizations, indeed we are glad that they work peacefully side by side with us; but we venture to claim for the work of the Lutheran Gotteskasten, which is frequently misunderstood; also generally speaking, for all the work of this kind done by the Lutheran Church both in Germany and elsewhere, that it is primarily work for the souls of men. It does, indeed, seek to relieve external distress, but it cares above all for the question whether the needy congregations accept the seventh article of the Augsburg Confession, whether THE LUTHERAN WORLD CONVENTION 169 they adopt a clear attitude toward the means of grace. Yesterday this was laid upon our hearts; it will continue to be the standard of our action. God be praised! our work has gone forward; but we need more courage and fidelity for the support of our Lutheran fellow-believers.”’ Pastor Dr. Zoeckler, of Stanislau: “As pastor of a diaspora congregation, numbering scarcely 3,000 souls, and as the repre- sentative of a diaspora church which, in a population of 8,000,000, contains scarcely 30,000 Evangelical Lutherans scattered among almost two millions of other faiths, I rise to speak a word of thankfulness for the great strength and inspiration which has come to us representatives of the diaspora here at the World Convention. We need this, if we are to stay at our difficult posts and fulfill the duties that have been laid upon us. “T would like briefly to emphasize those duties. The work for the diaspora is often conceived solely from the view-point of the word of Scripture, ‘Strengthen that which is about to die.’ To save congregations that are threatened with destruction, to lighten their material burdens, to help needy pastors and teach- ers—these are necessary duties in diaspora work, and are im- posed by brotherly love. But the work dare not be restricted to these things. The diaspora is not to die, but to live. When, thirty-three years ago, as a minister of the Danish Lutheran mis- sion to the Jews, I first learned to know the German Evangelical colonies scattered throughout Eastern Europe, from the Car- pathians to the Caucasus and as far east as Siberia, I was convinced in my heart that God, who had spread these little out- posts over the whole of East Europe, must have had some pur- pose for them. This purpose cannot have been merely that they were to be the bearers of German culture. That, indeed, they have been; but a people that is striving for the highest ends can- not accept its cultural mission as its ultimate and most important task. These diaspora communities in Eastern Europe are pre- ponderantly Evangelical Lutheran communities; from the time German emigrants founded them a hundred or a hundred and fifty years ago, and from then on, they took with them, as their richest treasure, their Bible and their Luther’s Catechism. To be sure, the Word of God was not always a power in these com- munities. All too often the power of faith and the vigorous religious life withered in the thirsty wilderness of their environ- ment in which these little communities were planted. The dan- 170 THE LUTHERAN WORLD CONVENTION gers of isolation, the difficulty of adequate spiritual care and the pressure of material want worked together to produce this result. But what would these communities be, if the Gospel of Christ, the living and the crucified, were a power within them? They would be candlesticks from which the light of the Gospel would shine out into an environment that did not share their faith; congregations of witnesses, in whom Greek and Roman Catholics and Jews would learn the power of the Gospel. This is the task which God has given to our Lutheran diaspora in Eastern Europe, and in order that this task may be the better and the more completely accomplished, let us unite all our energies in working at it. “There is one problem that, especially in recent years, has in- creasingly agitated our diaspora communities. I think especially of the great Lutheran diaspora in Poland, where the whole church is in reality a diaspora church. In my own country Lutheranism is dependent chiefly on German colonization. Seven-eighths of our congregations are of German origin and are still German. The question arises: “Can these congregations which, in conse- quence of the World War (we have no right to conceal or hide the fact), have become keenly conscious of their connection with the great German people and of their own German character, can these congregations accomplish their missionary task in a Slavonic—Polish or Ukrainian—environment?’ The demand has been made that for the sake of their missionary work these congregations shall give up their German character to some ex- tent, and for the sake of the Kingdom of God, cease to oppose a development which would carry them over into another people. I believe it right to say even here that the greater part of our congregations in Poland do not accept this point of view. We believe it is possible to unite loyalty to the people of our fathers —to whom we feel ourselves bound not only by the bond of blood but by countless other ties which have been created in this very time of suffering—and loyalty to the Gospel, which demands that we be ready to give an answer and a testimony to every man. We think of the example set by the modern Balts, who, in the face of difficulties, have held true to their people, and through | whom the Gospel has nevertheless come to the peoples among whom they are placed. I would emphasize the fact, however, that we feel ourselves entirely at one with our Polish fellow-believers in that which is the main thing, in the certainty, namely, that we THE LUTHERAN WORLD CONVENTION 171 have been put among the Polish people in order to testify to the Gospel. May the true understanding of the tasks of our diaspora prevail everywhere, and may our eyes be fixed upon the true goal and on our relation to our exalted Saviour, and so may we be helped through the problems of the present that all trivial things may disappear, and the name of our Lord and Saviour be glorified through His weak members, even through the Lutheran diaspora in Eastern Europe. “The problem, how to combine the two things,—loyalty to the Gospel which compels us to world-embracing love for all men and to the joyful discharge of the duty of witness-bearing; and loyalty to our own people, which according to the Lutheran valua- tion of earthly ordinances, is also a moral duty—this problem does not exist only for Poland, but in many other places it is a burning problem for the Evangelical diaspora, and we must endeavor to see it more clearly and solve it better. We would attempt its solution, looking to the great apostle who loved his people Israel with a burning love, and who has showed us in his own person how, when the love of Christ glows in the heart, it is possible to combine the two things and be to the Jews a Jew and to the Greeks a Greek.” Dr. Haccius, Director of Missions, from MHermannsburg: “I would ask that the following statement be kindly received. I wished to make it last evening with reference to Foreign Mis- sions and today with reference to the work of the Lutheran Church for the diaspora. Because the time is short I shall make it very brief. It is a matter of immeasurably great importance for missionaries and pastors and their congregations, placed often on lonely posts, surrounded by heathenism, by other churches, by aggressive sects and by a world that has fallen away and become anti-Christian, that the home-church be firmly grounded, with clearness and inner sincerity, upon the Holy Scriptures of the Old and New Testaments, and rest upon the confessions drawn from and agreeing with these Scriptures, so that they may know that they have behind them an Evangelical Lutheran Church, which supports them. From the Lutherans in the union an appeal has been made to the Lutheran World Convention for a larger fellowship and that they may not be regarded as Lutherans of lower grade. This is not a matter of our personal attitude to- ward individuals, whose Lutheranism we do not doubt. It is a matter of our opposition to the union and to the United Church, 172 THE LUTHERAN WORLD CONVENTION which is really not a church at all, but a political creation which has been the cause of much confusion. We would have a con- fessional Lutheran Church, and this is a matter of vital interest to our foreign missions and to the Lutheran diaspora in foreign lands. Our missionaries, pastors and congregations are looking with eager expectation to this Lutheran World Convention, and inasmuch as this convention has in these days, and especially on the second day, expressed its attitude to the Lutheran Confes- sions clearly and definitely, we can have good hope from it, es- pecially if it translates its attitude into deeds. There are many who fear that a confessional church will be a petrified church. But that fear it not well-grounded. A confessional church is a church built on a rock, through Him in whom we believe and whom we confess. Jesus Christ, crucified for us and risen from the dead, is the living rock, from which streams of living water flow to the heathen world and to our dispersed and scattered fellow-believers, in the faith that worketh by love, for the sal- vation and gathering of souls, to the edification of our beloved Lutheran Church and to the praise of His Name.” Dr. Kropatschek, of Klotzsche (Dresden): “Dr. Haccius has raised the serious question whether a Lutheran Church is possible within the union, and has answered it in the negative. In all thankfulness I agree with him. At the same time I am thank- ful for the unanimous adoption of the declaration of our Com- mittee on Education, with its emphasis on the value of the Small Catechism for the. training of the young. We think of the children of our emigrants in all countries; the Catechism will unite them. But here in Germany, too, we have a new kind of diaspora; in Saxony, for example, in Hamburg, and elsewhere. In many places we have no teachers who are willing to make their instruction accord with the Scriptures and the confessions. We need greater support from Lutheran parents to assure a training for their children which will be in harmony with the Scriptures and the confessions. The publications of the General Lutheran School Association testify to this kind of diaspora-work in Luth- eran Germany. We must teach our children the Catechism at home, for the school fails to do so.” Seamen’s Pastor Thun, of Altona: “The Lutheran diaspora on the water is a part of the Lutheran diaspora. The Seamen’s Mission ministers to hundreds of thousands of seafarers of all nations. It has a two-fold character,—a national and a confes- THE LUTHERAN WORLD CONVENTION 173 sional. If the one divides, at times, the other unites. The work of the German Lutheran Society for the Care of Seamen is the one work of love in which all the Lutheran churches of Ger- many unite, and one result of the World Convention has been to strengthen relations and knit new ties to other Lutheran sea- men’s missions. We are bitterly in need of this aid today, for our network of foreign stations is destroyed. Therefore we con- fidently ask that the seamen’s missions of other Lutheran coun- tries will grant our seamen the hospitality of their seamen’s homes, where we are not able to offer such hospitality.” Licentiate Dr. Nagel of Breslau (Lutheran Free Church) : I would direct attention to one small part of the Lutheran diaspora- work, namely, to that in Switzerland. Switzerland is the play- ground of the world. Travelers from all lands go there. We must provide church-care for the many Lutherans who are tran- sients and for those who settle there. Some decades ago, members of the Evangelical Lutheran Church of Prussia moved to Switzer- land and found themselves in complete ecclesiastical isolation in that Reformed country. Our governing board sent a pastor, provided his support, and rejoiced in the opportunity to serve, through this pastorate, the Lutherans of all lands, so far as they might desire spiritual ministration. To keep this pastorate in existence was not an easy matter, especially during the war. The ground that had been bought for the erection of a church had to be sold to provide money for the pastor’s support. Mean- while the pastor has died and a new pastor (Hoerschelmann) has been sent. He is located in Zurich. The Lutheran Gottes- kasten has supported the work in the kindliest manner, but if it is to grow as it ought, it requires the active participation of the Lutheran churches of the whole world. It is for this that I plead. I thank the Gotteskasten heartily for its co-operation. It has the high honor that in all of its diaspora-work it supports the prin- ciple for which the Lutheran Free Churches of Germany especially stand, viz., that the Lutheran Church must be, first of all and at all costs, a confessional church. “Tt has already been said here that there is a strong trend toward Lutheranism among the young people in our schools. I believe I may venture to say that in large circles of our people there is a genuine hunger for a Lutheran Church. Through this time of deep religious questionings and hot religious conflicts there runs a powerful desire that the leaders will show the way to a clear 174 THE LUTHERAN WORLD CONVENTION and firmly grounded Lutheran Church. That leads me to touch upon what General Superintendent Zoellner has said. I believed that I could detect in his words a strong undertone which in- dicated that, as a Lutheran, he did not feel so very comfortable in the union. For the United Church is not a Lutheran Church. If it be said that the Lutheran Church has remained within the union in those congregations where the preaching is Lutheran, then we must ask in all seriousness, ‘What kind of a Lutheran Church is it that is obligated, contrary to the Lutheran Confes- sions, to maintain church and pulpit and altar fellowship with congregations, and members of congregations, whose confes- sions are repudiated by the Lutheran confessions as full of error?’ Do not misunderstand me. I do not think, even re- motely, of denying the Lutheranism of the honored Lutheran brethren in the union. I thankfully confess that it is a great joy to me to meet here with those to whom we are bound by so many ties. But if General Superintendent Zoellner wishes that the Lutherans in the union shall receive some strengthening from the Lutheran World Convention, it seems to me that no greater strengthening can come to them than this,—The First Luth- eran World Convention sets before them as the goal for which they should strive-——“We must go through with it, we and our congregations, until we have a confessional Lutheran Church.’ ”’ Dr. von Zeller, President of the Consistory of Stuttgart: “In the name of the Evangelical Lutheran Church of Wuerttemberg, I would have many things to say. It is a church which for ages has stood in the closest relations with Switzerland, a church which long ago recognized the ecumenical task of Lutheranism by its care for fellow-believers ini Hungary and Transylvania and for more than a hundred years has been active in the work of mis- sions. Because of the shortness of the time, however, I would em- phasize just one great point upon which we, whose ears have just detected a tone of conflict, are all agreed. It is the wish that the Bible, which Luther put into German, for his beloved people, may become more and more the people’s book, read by the people and prayerfully meditated on by them. I plead with the pastors. Guide your congregations into the understanding of the Bible by diligent cultivation of Bible classes and by the use of editions of the Bible with brief explanations—our Wuerttemberg Bible Society has recently published such an edition—and do all you can to see that in family devotions the Bible itself is used, not THE LUTHERAN WORLD CONVENTION 175 merely in isolated sayings, taken from it and provided with comments by an editor, as is common in the books of family devotion, but by means of large passages which take the reader through the whole Bible in a course of several years, and which are accompanied by prayers that lead the reader to its prayerful use. What I have to say can be put in one brief word, Amica Augustana amica formula concordiae, magis amica Biblia (‘Dear is the Augsburg Confession, dear the Formula of Concord, but dearer still the Bible’).” This closed the discussion of the diaspora. It had been in- terrupted by the discussion of the resolutions. THE CONCLUDING MEETING Friday, August 24, at 8 P. M. The delegates gathered in open session in St. George’s Church. The closing address by Prof. A. R. Wentz, Ph.D., D.D., of Gettysburg, Pennsylvania, had as its theme: IMPRESSIONS MADE BY THE CONVENTION Dr. Wentz said: On the eve of our departure from the scene of the first Lutheran World Convention and looking back over the sessions of the Convention itself, we delegates find that we have received a multitude of impressions. Permit me to mention out of this multitude of impressions only four: 1. The distinct impression that the Convention by the grace of God has achieved success. Beyond the most sanguine hopes of those in whose hearts the idea of a Lutheran World Convention was born, beyond the most delightful dreams of those who have labored for years at the prepa- rations for the Convention, and beyond the fondest expectations of the great multitude of those who have been praying these days for the pros- perity of the Church of the Reformation—the first Ecumenical Council of the Lutheran Church has been a success. In the number of those who accepted the invitation to attend the convention, in the high degree of un- animity with which the appointed delegates were permitted to be present in person, in the devout spirit that characterized our services of worship, in the high grade of scholarship and churchmanship that characterized the prepared addresses of the Convention, in the many personal contacts that were formed and in the general spirit of brotherly love and Christian fellowship that prevailed throughout, and in the high significance of the practical conclusions reached in this afternoon’s session—the first Ecu- menical Council of the Lutheran Church has been a distinct success. For this we lift our hearts in sincere gratitude to God and pledge anew our loyalty and our energy to the great Head of the Church, our Lord Jesus Christ. 2. The distinct impression of the manifold character of the Lutheran Church. From many lands we came, and with many tongues. From nations that are hoary with age and from nations that are still in their infancy, from Occident and from Orient, from chilly North and from sunny South, old and young, white and black, with a great variety of special problems, with a great diversity of particular interests, we came. So that the Convention itself set forth in very concrete form the ecumenical 176 THE LUTHERAN WORLD CONVENTION 177 character of Lutheranism, even before the excellent address of the Con- vention President on that subject. Varied as the nations of earth them- selves, varied as the clouds that from day to day passed over this beau- tiful city in which we were met, but stable as the hills that are crowned by the Wartburg, our sitting down together at the Convention table and our daily deliberation in common on these themes so vital to our faith gave forceful expression to the truth that the sun never sets upon Luth- eran soil, that around the globe there stretches a glorious belt of Luth- eranism, and that wherever there are human beings capable of worshiping God, irrespective of their race or language or color, there the Lutheran Church may flourish. 3. The distinct impression of the essential unity of the Lutheran Church. That such a representative gathering of Lutherans from all lands, setting forth so concretely the manifold character of the Lutheran Church, rep- resenting such a variety of church government and embodying genuine differences of opinion on questions of practice, could sit for five days and in brotherly love discuss the common problems of Lutheranism and to- gether plan for the future prosperity and extension of the Lutheran faith, was possible only because beneath the superficial and external dif- ferences there is genuine unity of spirit. This essential unity of Lutherans in all lands was profoundly felt throughout the Convention and more than once filled our hearts with songs of praise. This essential unity of the Lutheran Churches throughout the world, so manifest during the past week, is far more important than any external union of those Churches. It rests primarily upon our common faith in Christ as aur Saviour, our common acceptance of the Bible as God’s Word and the only infallible rule of faith and practice, and upon our common acceptance of the confessions of the Church. This essential unity of the Lutheran Church all over the world is one of the most distinct impressions gained by the delegates to this first Ecumenical Council of the Lutheran Church. 4. The distinct impression that a glorious future lies before our Luth- eran Church. Not the smallest element in the success of the Convention that has just closed must be seen in the fact that the Convention did not rest with a consideration of abstract themes but definitely addressed itself to practical problems and so directed its eyes to the future. The resolu- tions that were adopted with such a high degree of unanimity at the business session today gave assurance that the first Lutheran World Con- vention shall not be the last one. Henceforth the Lutheran Church of the world will be able to speak as a unit. The strength of the whole will be made the strength of each several part. Across the oceans, beyond the seas and rivers and mountains, levelling the fences of nations and breaking through the barriers of language, there will soon stretch a cord of unitary Lutheran organization, a cord that it is hoped will grow stronger and stronger with the passing of time and so will help the Lutherans of all lands towards_the realization of the prayer of our Lord “That they may all be one.” |; Many of us go away from this first Lutheran World Con- vention with High hopes that what has here been done is really the begin- ning of a new period in the history of the Evangelical Lutheran Church. Millions of prayers will ascend to the throne of grace that these hopes may be realized and that the Lutheran Church with all her glorious his- 178 THE LUTHERAN WORLD CONVENTION f tory may through this first Lutheran World Convention be granted a still more glorious future. I must not close without expressing the thanks of the delegates from America for the very cordial manner in which they have been received by the other delegates of the Convention, and for your kindly considera- tion at all times for those of our number who are weak in the German language. We carry back with us to America the most pleasant recollec- tions of our sojourn here. Immediately before Wentz’s address, Bishop Danell, of Sweden, said: ““No words can express the feelings that are in our hearts in this hour. For this reason I would prefer to be silent. May the poor and inadequate words that I now speak be to you a sign of the inner feeling of my heart, and of my desire to bring my heart near to yours, nay, to place my heart in yours, so that, with- out words, we might suffer and wait and hope together ! “Some years ago I heard a story. It was said that a voice had been heard speaking out of another world, the real and eternal world. A great people was then in the midst of a bitter struggle. It was a people that rejoiced in labor and knew how to labor with effect. It surpassed other peoples in civilization and culture. It was fighting in the expectation that it would be victorious and would become still greater. The voice from the other world said, so I was told,—‘‘Know that this people is to be humiliated deeply, more deeply than anyone now thinks or dreams ; but know, too, that in time, though that time may be long in coming, this people shall rise again from its ruins and be built up anew as a glorious building. “The exact words I cannot guarantee, and they matter not. But the truth of their content is certain. That people is some- thing different than any one or other nation, any one or other political state. That people is all humanity, and the core of humanity is Christendom. This people had become proud and happy over its progress in science and the technical art. But it has been humbled, more deeply humbled than any one could have imagined. Humanity has sunk deeper in want and suffer- ing than ever before. And the want is greatest where the sel- fishness and lovelessness are greatest. It may be that the sel- fishness, the lust of the flesh and the national and individual antagonisms are to become even greater than now. That I do not know. But this I do know. Out of the ruins a new humanity will arise. I dare to say this with the certainty that has its THE LUTHERAN WORLD CONVENTION 179 origin in the world of eternal truth. In this time of suffering the judgments may be heavy and painful, but we dare not forget that they are God’s judgments and that His judgments are always full of mercy. Men’s judgments are often poor and empty, where mercy is concerned; not so God’s judgments! The judg- ments of God’s righteousness and God’s wrath are, at the core, love and mercy. This will, in time, become clear. Therefore they prepare the way for the kingdom of righteousness and love. All the ways of God are mercy and truth. “Accept these words as thanks, as hearty thanks, for these days, and as a hopeful wish that we may meet again.” oa ae ; e APPENDIX SERMON AT THE OPENING SERVICE OF THE EISENACH LUTHERAN WORLD CON. VENTION, AUGUST 19, 1923 By President Dr. H. G. Stub, Delegate From the Norwegian Church of America ‘dexi: I Kings 21:1-3: “And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel hard by the palace of Ahab, king of Samaria. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I| will give thee for it a better vineyard than it; or, if it seem good unto thee, I will give thee the worth of it in money. And Naboth said to Ahab, The Lord forbid me, that I should give the inheritance of my fathers unto thee.” From far and near we have gathered as Lutherans in the land of the Reformation in a free conference, to confer with one another regarding matters characteristically Lutheran. Are there any questions of more far-reaching importance than those placed before this conference, namely, The Ecumenical Character of Lutheranism and the Confession as the Foundation of the Lutheran Church which cannot be surrendered, in order that all may be one? If in our consciousness we have grasped these truths, or in other words what we have attained through the Reformation, then our hearts will rejoice, and from the depths of our hearts thanks and praise will arise to the Lord for the inheritance which we have re- ceived from the fathers; and as thanks will follow the solemn declaration of Naboth: “The Lord forbid me, that I should give the inheritance of my fathers unto thee.” May therefore the sentiment with which this conference is begun and ended be this, that for no consideration whatsoever, even though our lives be at stake, will we surrender or disparage the in- heritance of our fathers. 1. What, then, is the inheritance which we through the Reformation have received from our fathers? 2. Why can not we for any consideration, not even life itself, give away or reduce this inheritance? I The inheritance of Naboth was a vineyard. This vineyard was his most precious earthly possession. This is a striking example of a much higher 181 182 THE LUTHERAN WORLD CONVENTION inheritance. This inheritance consists of the fundamental truths of the Reformation, and these are the simplest and at the same time the pro- foundest truths in which and by which the true Lutherans have lived and live. The Lutheran doctrine is not a new religion, not a philosophic system invented by men. The Lutherans are not a sect; the Reformation is merely a return to the Apostolic Church, it is merely the uncovering of the truths spoken by Jesus Christ and His apostles, which had been buried under the ashes of human thoughts. As surely as there is a God and as surely as there are human Hittare: God must have made His will known. If He has made His will known, then His will must be the only one having authority. No human being, no pope, no tradition, no council, no synod, no majority, neither human ~ reason nor feeling can decide what is the truth. The truth must be found in the infallible revelation of God. And the Word of God therefore becomes the only source and rule of faith, doctrine, and life. Every man must have access to this Word of God. To this Word as the highest authority every one, even the humblest, must have an opportunity to ap- peal. Therefore Luther could say: “If I am not persuaded by the Word of God, I will not recant, because it is not advisable to act against one’s conscience.” These fundamental truths of the Reformation are the main paragraphs in the constitutions of the Lutheran churches and Lutheran synods in America, and by these every human authority in affairs of faith is eliminated and only the highest authority, God Himself, is recognized. Through the Reformation this truth became recognized. But if the pope had had the power, Luther would have been burned as a heretic, on account of these truths. God has given us the Law in which He as the righteous and holy God commands us what to do and what not to do to be saved. But no one can be saved by the law; for when will a person who takes it earnestly in seek- ing peace with God come to the point where he can say that he has sat- isfied the demands of the law? Never. To attempt to be saved by the law is therefore the greatest self-delusion, which leads either to uncer- tainty and despair or Pharisaic self-righteousness and carnal security. Luther had in the anguish of his soul experienced how impossible it was to be justified and saved by the law. God has not given us only the law, but also the Gospel, the glad tidings of God’s love to the world, and in the sending of His Son as Redeemer through whose redemption by His vicarious life, suffering, and death He has brought atonement to the world, and from the blessed fruits of the atonement, offered and given forgiveness of sins, peace, eternal life through the Holy Spirit in the means of grace, the Church, in baptism, and the words of absolution and sealed it by the Holy Sacrament of the Altar. This message is not only wonderful for what it contains, but by the fact that it has power to create the faith in the message, so that the sinner condemned by the law in his conscience can without the works of the law by the grace of God alone appropriate the vicarious work of the God-man as his own, obtain eternal life, and stand a new man with new powers. This is the precious inheritance, the fundamental truth with which the Church stands or falls; the justifica- tion of the sinner before God in heaven by grace through faith in the crucified and resurrected Saviour. This is the Gospel of which the great THE LUTHERAN WORLD CONVENTION 183 Englishman Gladstone said: “People speak about the burning questions of the day, but there is only one burning question, and that is the Gospel of Jesus Christ. My only hope for the world is the bringing of this soul of man in communion with the Gospel of Jesus Christ.” And a still greater man, the Apostle Paul, moved by the Holy Spirit, says: “The Gospel is a power of God unto salvation for all that believe.” And further he says: “But though we, or an _ angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed.” The third fundamental truth of the Reformation is that the sinner who through the Gospel has been justified and has received spiritual life con- siders himself a servant of God and therefore does the duties of his calling as in the presence of God who shall judge him. Luther has said: “When a maid sweeps the house to do the master’s will, then she has done a better work and a greater service to God than the holy Antonius in the desert, because she has done what she was commanded to do, the other not.” The Reformation has thereby opened the path for a Chris- tian life in a much higher sense than in the Catholic Church. The bar- riers between the clergy and the laity is broken down, so that every posi- tion in life, every work done in the presence of God, becomes exalted. Briefly stated, the inheritance of the Reformation is this: The wall be- tween God and man is broken down. The admission directly to God, to Jesus Christ, to the Word of God, the grace without any interference, is opened for everyone. A restless, terrified conscience has received a firm foundation where it can rest from the accusations of the law: the righteous- ness valid before the throne of God, secured through the vicarious work of the crucified and resurrected God-man. He who believes in this righteousness, may rest assured that his life is not in vain, but that he, in spite of his lowly position, is a priest and king in the Kingdom of God. The truths of the Reformation translated into life, produce the best, the richest life in love and self-sacrifice in every way. Neither must it be forgotten that the Lutheran Christian according to the apostolic word: “All is yours” understands how to appreciate all the gifts of God. He puts a high estimate on knowledge, science, art, and progress in every field; in fact everything which the apostle describes as honest, just, pure, and worthy of praise, but purified and made holy in the service of God and man. A rich inheritance! II Why we cannot under any consideration, even if life itself should be at stake, give up or reduce the inheritance from our fathers. Why did Naboth refuse to surrender his vineyard? 1. Because this vineyard was an inheritance. Such love for things inherited is praiseworthy even when it concerns merely things of this world, since so many fond memories are connected with them. What would we think of a son who thoughtlessly would give away or sell a ring given him by his dying mother as a memorial of her love and ad- monitions? But here we are speaking about a spiritual inheritance. Woe, I say, and again woe, unto a Church which would discard an inheritance secured as the result of the severest struggles, the gold of truth, seven 184 THE LUTHERAN WORLD CONVENTION times hardened in the fierce furnace of fire, the fruit of God’s gracious visitations, and merely look upon it as old junk, or worthless relics of the past, or at the most as a historic symbol of former knowledge, but devoid of all authority for our day and age. This inheritance of which we speak was acquired through hard and earnest work, sincere prayer and burning tears, through sacrifices and self-denials, and faithfulness unto death. It is sealed by the blood of martyrs for the truth. And we should sacrifice this inheritance? Betray the inheritance of our fathers? The main reason why Naboth refused to surrender his inheritance was that God in His law had forbidden an Israelite to sell his father’s inheritance. Naboth knew very well with whom he was dealing, the godless Ahab and his unscrupulous queen, Jezebel, and that they would stop at nothing to secure the vineyard. Ahab offered Naboth a better vineyard or gold. Naboth said to himself, Whatever be the consequences, the law of God is to me of more importance than anything else. Therefore my final word will be: “The Lord forbid it me, that I should give the inheritance of my fathers unto thee.” He offered his life to be faithful to the Word of God. What a high treason against Almighty God would it not be if we should sacrifice the inheritance which we have received through the Reformation from our fathers and incorporated in our confession! Would we not then be acting against the Word of God which says: “Hold that fast which thou hast, that no man take thy crown?” There are plenty of offers for other vine- yards. From all directions we hear: “Come to us. Leave the Lutheran Church.” Some say: “We are the mother church. We have the altars and the power. People and kings are obedient to us. The world belongs to us. The World War has proven this. In all countries the people come to us.’ Others say: “We have the true spiritual life. We have the spiritual power, the living congregations, the holiness of life.” Still others say: “We have the liberty. We are bound by no formulas. We have the right democratic spirit. Every congregation decides what to believe.” Even within the countries where the Lutheran confession is officially es- tablished, this confession is ignored or attacked. Even the ecumenical Christian confession, the Apostles’ Creed, is denied in its essentials. That the person of Christ is the God-man, who by vicarious suffering and death has atoned for the sins of the world, that Christ is bodily arisen from the dead, is doubted or declared unessential for the Christian faith. What will faithful Lutherans say to this? If we believe That God’s Word and Luther’s doctrine pure Now and forever shall endure— If we believe that we have the most precious inheritance, the Gospel of Jesus Christ in all its purity—can we then surrender this gift? The Lutheran Church has a great mission in the world. If we therefore are united under the banner of the confession in preserving this inheritance, we can accomplish great things in the Christian countries and among the heathen for the Kingdom of God. Let us therefor today and ever from our hearts with the great Reformer of the Church say: THE LUTHERAN WORLD CONVENTION 185 Though devils all the world should fill, All watching to devour us, We tremble not, we fear no ill, They cannot overpower us. This world’s prince may still Scowl fierce as he will, He can harm us none, He’s judged, the deed is done, One little word o’erthrows him. The Word they still shall let remain, Nor any thank have for it, The Lord’s with us upon the plain With His good gifts and Spirit; Take they then our life, Goods, fame, child, and wife, When their worst 1s done, They yet have nothing won: The Kingdom ours remaineth, DISCUSSION OF CHURCH LIFE Tuesday Evening, August 21st, Was Devoted to a Free Discussion of the Church Life of Various Countries Bishop Lindberg, of Waklo, spoke concerning the church life of Sweden. “Almost the entire population of Sweden belongs nominally to the Church. It has been estimated that only three to four per cent belong to the sects and so-called free churches. Externally therefore the Church presents a comparatively un- broken unity. But when we look at the life of the Church the unity disappears and the differences, nay the contrasts, are relatively great. In great portions of southern and northern Sweden one finds the old church customs and usages. ‘The ser- vices are well attended. Infant baptism, confirmation, church marriage, are in most, cases requested. Catechetical classes are well attended, and the visitation of the sick is common, although the number of communicants is smaller than in former times. In other parts of our country, especially in central Sweden, but - most of all in some of the industrial towns, many have ceased to follow the usages of the church. Infant baptism and confirma- tion have been best preserved. This change set in during the last generation, since the seventies, and made more or less progress. It was a period of decline and many religious and moral values were broken down. There was a lesser reverence for holy things. Sunday observance diminished. The import- ance of religious education ceased to be understood. Family life lost richness and power, and the joy of labor ceased. “The reasons for this change must be sought in the deeper lying forces and tendencies among the people. The Church had not always understood how to give men’s souls what they needed. A worldly spirit had entered the Church and the spirit of the divine life disappeared. Its place was taken by external habit. This could not last. The religious longing of men is too strong. The hunger of men’s souls for God continually increased and the answer came in a kind of new out-pouring of the Spirit. But the Church did not possess the power to absorb His new influence 186 THE LUTHERAN WORLD CONVENTION 187 into its own life. Thus the ‘awakened’ left the Church and the Church became spiritually poorer than before. “Meanwhile the industrial development and the working men’s movement produced a number of social problems, but the Church did not concern itself with their solution. The workers therefore went their own way which soon led them quite away from Chris- tian faith. Materialism with its world view became the deter- mining factor in the working men’s world. Again there came a reaction. The new ways, highly though they might be praised, offered no substitute for what men had lost in the Church. Quite inconspicuously there arose a new idea of the importance of the Church, and there came a new movement toward the Gospel and toward the Church. This conflict between old and new, this restless seething, is the characteristic thing in the present state of the Swedish Church. Even those sections of which I have spoken, where the Church is still strong, have not escaped the operation of the destructive forces although the new Church life followed close upon them. “How did these new forces come?” In the year 1874 there was established a directory for the mission work of the Swedish Church. Through its means the people were acquainted with the. needs of the heathen world and their interest was aroused. The will awakened to help the heathen. Hand in hand with this process went a new estimate of religious values, not only for the heathen, but also for ourselves. Interest in missions worked powerfully for the re-awakening of religious life. “In the spiritual distress which ruled in many places it was the young people that suffered most. They too broke their bonds. A Christian young peoples’ movement begun, a rallying under the lordship of Jesus. The Church was the place for this rally. The work of the Church for the extension of the Kingdom of God was seen with new eyes. New forms of work were created for the new life. The older people followed the young people. A congregational movement arose. The congregation saw the spiritual life and the Church in a new light. The activity of the laity especially was enlisted. In our Church the laity always had importance and took part in the work of the congregation, but formerly this participation had been small, and had concerned itself chiefly with the church’s economic problems. Now a change has come. These movements have their active representatives in every diocesan council. The bishop of the diocese is the pres- 188 THE LUTHERAN WORLD CONVENTION ident of the council. The rest of the council consists of pastors and laymen. Every two or three years there is a diocesan con- ference where the practical questions of the diocese are dis- cussed. This conference is made up of all the pastors and of elected representatives of all the congregations of the diocese. The diocesan council by means of special services and confer- ences, the attendance at which is steadily increasing, controls the young people’s work and the congregational work. The new movement has an advisory and co-operating agency in the or- ganization for deacons and deaconesses. “Quite naturally it is the clergy who take the lead in the new Church movement. This has been caused by a more deeply evangelical spirit at our universities. This deeper conception of Christianity has brought about a larger study of the Bible by which the Bible has been made more acceptable to the people of the present day. The Christian young peoples’ movement found its most active helpers among the students. Theological students were influenced by the Christian students’ movement and in this way an ever increasing number of servants of the Church have become representatives of the new movement. Among the pastors there had existed for twenty years a society, the General Swedish Pastors’ Association. This society has made it possible to gather the pastors in smaller groups of about seventy members for the discussion of the common interests of the Church and the whole people and to attempt to arouse active interests in these things. About four-fifths of the clergy belong to this society. “This prevailing movement is of a strong churchly character. It has already created a church hymnody of a fresh and vigorous kind. The hymn most sung is a composition of Bishop J. A. Eklund, and its opening words are characteristic: ‘The Church of our fathers in Sweden we love more than all other associations upon earth.’ The new movement also has some periodicals. They are published partly by the organization of deacons and dea- conesses, and partly in the different dioceses and congregations. Because the new life moves in churchly channels it is far-sighted. It aims to unite the entire Swedish people for Christian faith and Christian deeds. For this reason it shows toleration and understanding for other religious ideas than those of the Church. I said at the beginning that among our people there are some sects and free churches which have their own congregations. These THE LUTHERAN WORLD CONVENTION 189 free church congregations have an organization, the so-called Swedish Missionary Alliance. The number of members may be estimated at about one hundred and ten thousand. They have their own preachers, and do not approve the connection of Church and State. When this movement arose during the seventies and eighties, the Church did not understand how to attract it to itself. The relations between the two were therefore somewhat strained. This strain has gradually diminished. The Church has seen that this free religious movement has its significance for the preservation and strengthening of the spiritual life of our people. Therefore it has approached the free churches in a Christian spirit. And the free churches too attained a fuller appreciation of the significance of the Church. The Church also shows a truer understanding for the justifiable demands of the workers for a special social standing. It has begun to take an interest and an active part in the solution of the social problems which the new age brings with it. Thus the workers too have begun to value the Church more highly and to feel that it can best satisfy their spiritual need. “An idea of the present life of the Church can be gained from its rich works of charity. These works were especially great in 1922 during the period of unemployment. It showed itself again by the help given to the distressed in all lands. I believe that this charitable work is relatively greater than that of any other land, America not excepted. And this charity has been admin- istered for the most part by Church agencies. The new life in the Church has also showed its influence in a political way. The Swedish Church is in close connection with the state, which guar- antees its economic status and takes part in its legislation. In internal affairs, that is, in the administration of the means of grace and the cultivation of the spiritual life, the Church is in- dependent and works through its own agencies which have in the dioceses a unifying center, the bishop and the cathedral chapter. The Church assembly which consists of elected dele- gates, pastors, and laity from the whole country, and of the bishops, has a peculiar position. It has a part in the making of Church laws and adopts resolutions which concern all inner questions that affect the whole Church. “During the period of the Church’s weakness the idea of a separation of Church and State was put forward. During the last ten years the second house of the parliament has twice de- 190 THE LUTHERAN WORLD CONVENTION clared for a separation. Insofar as the life of the Church has gained strength, its significance for the whole people has been in- creasingly appreciated. When in this year the parliament dis- cussed the same question of separation, it was defeated in the second house. “From this picture of the condition of the Church which | have thus brieflly sketched, it is apparent that the situation has both its lights and shadows. Nevertheless we look hopefully to the future. But we do not conceal it from ourselves that the Lord of the Church has much to demand of us and that we need more than ever the Spirit from above who gives us faith and love and life. Under the Spirit’s guidance we will labor in faith and prayer, hoping that in our Church the Lord still has a true servant of our Swedish people.” THE CHURCH OF NORWAY Pastor S. Normann, of Christiania, reported concerning the Church life of Norway. “The present-day Church life of Nor- way can be characterized by emphasizing four especially prom- inent features. “1. First, for more than twenty years, there has been a heated theological controversy among us. We have jthree different theological tendencies: the liberal, the positive, and between the two, a mediating tendency. Each of these three tendencies has resulted in the organization of a special association of pastors. The positive theologians form a considerable majority of the en- tire Norwegian clergy. The question under discussion at the present time is chiefly that concerning the confessions and most of all concerning the Apostles’ Creed and its significance for the Church and its servants. The questions which arise in this con- nection receive opposite answers from the theologians of the right and of the left. A great number of articles have been published in the Church papers and in the daily press. A number of lay- men are taking part in the debate. Out of this theological con- troversy and the deep contradictions which lie at the basis of it, there has arisen an especially noteworthy institution, the Con- gregational Theological Faculty in Christiania. This faculty, established sixteen years ago, 1s supported entirely by voluntary gifts from the people of the Church. It has five theological THE LUTHERAN WORLD CONVENTION 191 professors, is now attended by the majority of our theological students, and is a stronghold of positive theology in Norway. “2. The second especially prominent trat of Church life in Norway at the present day is a strong laymen’s movement, and in connection with it, a far-reaching Christian activity. The national Church, ruled by the state, which comprises more than ninety-seven per cent of the entire population, develops as an official Church no strong initiative. On the other hand, the free Christian activity in which many pastors participate shows an encouraging development and has born rich fruit for Chris- tian life. In this connection we should name the great organiza- tions for inner missions, foreign missions, Jewish missions, and seamen’s missions. Then the Christian Young Peoples’ Alliance, the Christian Endeavor Society, the Sunday School Association, the Christian Teachers’ Association, and the Christian press, es- tablished a few years ago with a press bureau and a non-political daily newspaper with a Christian policy. The theological faculty just mentioned is also an especial evidence of the power of this free Christian activity. “3. In the third place, it is characteristic of our present Church life that it is strongly under the influence of a Reformed Christianity coming to it from the west, which shows itself es- pecially in the conception of the sacraments and of the Church. There is a conflict between the individualism and subjectivism of the sects on the one hand, and the objectivism and churchliness of Lutheranism on the other hand. “4. Against this reformed and sectarian influence there has now arisen an evident reaction, and this is the fourth chief feature. During the last few years a movement has begun which aims to strengthen the Lutheran Church consciousness and win for the Church and the Christian world view a greater influence on legislation and public life. A Church association has been or- ganized and already has a considerable membership among the people of the Church. “Tn all these spheres the struggle is at bottom one for evan- gelical Lutheran Christianity and, all things considered, we can say that Lutheranism still has strong roots in the hearts of the Norwegian people. In spite of vagaries of the present, and in spite of un-Lutheran influences of many kinds, the Norwegian people, or at least its great majority, still desires to be and to remain a Lutheran people.” 192 THE LUTHERAN WORLD CONVENTION THE CHURCH OF AUSTRIA President Dr. Haase, of Vienna, spoke for Austria. He ex- pressed the deep thankfulness of the Evangelical Church of the Augsburg Confession} in the little new state of Austria for the aid that has been afforded it by brethren in the faith. He praised the wonderful dispensation of God, by which, in a time of direst need, when its old friends in the German Empire were not able to help it, as heretofore, fellow-believers in distant lands, who had not even known of a Lutheran Church in “Catholic Aus- tria,’ had stretched out their hands, and according to Gal. 6:2 had assumed responsibility for it. “About the year 1550 the great majority of the population of present-day Austria was Lutheran, but after that time Pro- testantism was persecuted and practically destroyed. It was not until 1781 that Joseph II granted toleration to “non-Catholics of the Augsburg and Helvetic Confessions,” though this toleration was accompanied by all sorts of oppressive limitations, the last of which were not removed until the “Protestant Patent” of Francis Joseph IJ, in 1861. It is this history which explains the fact that the Evangelical Lutheran Church in Austria is a small, poor and backward “church of the dispersion,” compelled to depend largely upon foreign help, despite the readiness of its members to make sacrifices. In consequence of the war, the value of Austrian money shrank to 1-14500 of par, and this depreciation has wiped out the funds which had gradually been accumulated for the building of churches, parsonages and schools, as well as the modest sums gathered for the salaries of pastors and school teachers and for pensions. Many members of the middle class in the cities, too, who were formerly pillars of their congregations, were either entirely impoverished, or reduced to a fractional part of their former wealth. “In the evangelical congregation of Vienna, which now em- braces more than 90,000 souls in twenty wards of the city and in sections immediately around it, the spiritual care is altogether inadequate, and this is the case in many other congregations also. Among the pastors, whose work, for the most part, is very hard, among the teachers in the evangelical schools, among the pension- ers and among those who have been left without means, there is great want. The most pressing repairs to buildings cannot be made. Many congregations are handicapped by the lack of churches and have, at best, parsonages containing a meeting room THE LUTHERAN WORLD CONVENTION 193 and a residence for the pastor, and this must suffice for the uses of hundreds, and in some cases of thousands, of our fellow- believers. The erection of a Lutheran Church in Leopoldstadt- Vienna, begun in 1914 for a congregation of more than 9,000 souls, had to be abandoned in 1915, and since that time it has not been possible to resume it. The existence of many evan- gelical schools and inner mission institutions, the latter more necessary now than ever, is seriously threatened. “Despite all this, the Evangelical Church of the Augsburg Confession in Austria has maintained itself and has been grow- ing. A number of new congregations have been established, and others are being formed. Without conducting any propaganda, and in the face of the active efforts of others, the number of souls has grown in the last four years at the rate of almost 5,000 a year, as against an original 240,000. This gives the Lutheran Church about four per cent of the entire population. In view of this experience and of the aid which they have hitherto re- ceived, the Lutherans in Austria, amid their great tasks and heavy cares, are firmly convinced that the needed help for their churches, their schools and their works of mercy will not be lacking.” THE WOMEN’S MEETING In connection with the First Lutheran World Convention in Fisenach, August 19-24, 1923, Lutheran women from different countries, there present, determined to prepare for the founding of a Lutheran Women’s Committee, to be composed of repre- sentatives of all the Lutheran churches of the world. The women present undertook to inform the Lutheran women of their homelands of these plans and to secure the choice of a representative of each of their churches as a member’ of the Lutheran Women’s Committee. In cases where, as in America, the Lutheran women, are already organized, these organizations will take over the appointment of representatives. In other cases, where such organizations do not exist, as in a Lutheran national or free church, it was proposed that a committee of approximately fifteen women be formed, and that this committee should name the delegate and support her work. The addresses of the women thus chosen as representatives of the individual churches are to be forwarded, in Europe, to Frau Helene Cordes, Leipsic, Thomaskirchhof 18, or Frau Magdalena von Tiling, Press. Landtag, Berlin, Prinz Albrechstr.; in America, to Mrs. Frank- lin F. Fry, 110 Westminster Road, Rochester, N. Y., or Mrs. C. Theodore Benze, Mount Airy, Philadelphia. The first task of the International Women’s Committee would be to prepare for a meeting of Lutheran women of the world, in connection with the next Lutheran World Convention. The purposes of this meeting would be: 1. By comparison of view, to deepen the Lutheran conscious- ness of the women; 2. To strengthen their sense of responsibility toward the train- ing of children, toward the school, the work of the congregation and public affairs ; 3. To cultivate fellowship among all Lutheran women. The conference was conducted by Frau Cordes, of Leipsic, who opened and closed it with reading of the Scriptures and with prayer. Mrs. Benze, of Philadelphia, U. S. A., undertook to translate the minutes into English. Before the beginning of the 194 THE LUTHERAN WORLD CONVENTION 195 meeting Frau von Tiling, of Berlin-Elberfeld, gave notice that the Lutheran women of Germany could enter the conference only on the condition that their sisters in the faith were willing, on the basis of unprejudiced investigation of the facts, to help dis- sipate the monstrous war-lies concerning Germany, so that the truth might become known, and our honor in the world restored. In the discussion of the 21st and 23d of August the following women, beside those above named, took part: Mrs. Fry, Roch- ester, New York, U. S. A.; Frau von Raffay, Buda-Pesth; Frau Zoch, Czecho-Slovakia; Frau Tarkkanen and Frau von Pfalerd, Finland; Frau Meyer, Moscow; Frau Walther, of Meck- lenburg, Fraeulein Ascherborn, Frau Schlutze and Frau Wessels of Thuringia, Frau Matthes of Pomerania, and Frau Thun of Schleswig-Holstein. This meeting was the first at which women of different coun- tries have assembled who felt themselves united in their Evan- gelical Lutheran faith. (Signed) Frau HELENE CorDEs. Frau MAGDALENA VON TILING. Mrs. C. THEODORE BENZE. Mrs. F. F. Fry. 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