UOJ, Ohio's great error &… The Lutheran Witness? Part 1 of 2

      Universal, Objective Justification (UOJ) continues to be ignored or misunderstood in today's Lutheranism.  But it was the core teaching of not only Walther, but also the Synodical Conference from its beginning.  One of my more popular blogs presented Pieper's sharp warning in June 1889 against the Ohio Synod and their fall on this foundational Christian doctrine of Justification.  But less than a year later, in March 1890, another sharp warning appeared against the changing Ohio Synod and its Lutheran Standard magazine, this time in the English language The Lutheran Witness. The following is the summary section (Google Books, p. 155-156) of one of the finest essays that The Lutheran Witness magazine has ever produced, apart from translations of Walther's German language writings: 

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Such is the article, a truly wonderful document, in our opinion on the relation of faith towards universal justification. This article voiced the sentiments of the whole Synodical Conference in 1872. In this article our readers are informed: “The sectarians do not simply regard faith as a hand, but as a condition which man must fulfill before he can go to heaven; whereas faith is nothing but an empty hand which God must fill. If we had nothing else but faith, and not Christ (which of course is impossible), we would be damned with all our faith; for not the act of faith, but Christ whom we thereby embrace, makes us pleasing to God. And this is what all fanatics <page 156> overlook. They wish to secure some place for the activity of man, and therefore they now lodge it in man’s faith, now in his penitence, again in his conversion, and yet again in his sanctification,” etc.

But in 1890 the Standard also writes: “Faith is a necessary condition of man’s justification.” In 1872 the Standard in agreement with Synodical Conference stated: “The sectarians regard faith as a condition which man must fulfill before he can go to heaven;” in 1890 the same Standard writes: “Faith is a necessary condition of man’s justification.” In 1872 faith was only an empty hand and no condition; in 1890 faith has become a necessary condition and is no longer an empty hand only. The Standard of 1890 has killed the Standard of 1872. According to its own verdict Ohio has taken its place among sectarians in wishing and working “to secure some place for the activity of man” in conversion, justification and election. Yet, in consummate hypocrisy, the renegades at Columbus charge Missouri with having falsified even the doctrine of justification. The sad truth is, Ohio has changed both its doctrine and morals. G. A. M.

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Along with the clarion call against the Ohio Synod that this summary displayed, it was also a surprise for me to see it published in English, for it seemed that it was largely the German speaking Missouri theologians who were strong on the Doctrine of Justification.  Unfortunately today's LC-MS theologians, who want to label Old Missouri as "LC-MS", do not teach like the Old (German) Missouri Synod. So why do they promote themselves as Old Missouri?…  Good question.

      Now I will reproduce the full 2-part essay (March 7, March 21) for the full background and narrative, even though it is freely available in Google Books.  In the next Part 2, I present my conclusion on this pivotal doctrine.

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LUTHERAN WITNESS, March 7, 1890,

Polemical.

Ohio in 1872 and in 1890 on Faith and Conversion.

1. ON FAITH.

“Meeting of the Synodical Conference (1872).”

“Christ is the lamb of God who taketh away the sins of the world.” He was the representative of the human race in bearing all men's iniquities, suffering and dying for our sins. When he arose again from the dead, He was pronounced acquitted. This acquittal was again in our stead. In Him all men are absolved. “He was delivered for our offenses and was raised again for our justification.” He died and rose again not only for an elect few, but for all men, and the benefits of the redemption are secured to all. “As by the offense of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.” There is a general justification of the race in Christ as the substitute for all men. The benefits thus secured are brought to men through the means of grace. These are not efficient causes of the blessings bestowed, but channels through which they are conveyed. They bring the gift which is already purchased and secured. Faith is not a condition of the existence of forgiveness for men. It is the means of its appropriation. When absolution is pronounced, it is valid whether men believe it or not. Faith does not make God’s declaration true that our sins are forgiven us. It is made because it is true and faith is to receive it because it is true. Were it not true, unbelief could not be the great sin it is. It is absurd to say that we might believe a thing to be true in order that it may become true and give us comfort. Our comfort might rest upon the truth in itself, which does not become truth by our faith and does not become untruth by our faithlessness. When the truth that our sins are forgiven us in Christ is received we are personally justified by faith and have peace with God through our Lord Jesus Christ. He that believeth not shall be damned, because he rejects the free pardon brought to him through the means of grace. His sin is not that he failed to fulfill conditions under which he might have received forgiveness of sin, but that he has not appropriated the forgiveness offered without money and price.” (L. Standard, Vol. XXX, No. 15, whole No. 820. Aug. 1, 1872, page 116.)

Prof. Matthias Loy
Ohio Synod
"Prof. Toy"

This summary of the discussions of this subject was written by the Editor, “Rev. M. Loy,” and is introduced in these words: “To this subject” (of justification) “the greater portion of the time set apart for this meeting of Conference was devoted, not because there was any diversity of opinion upon it among the members, but because of its paramount importance and also because some not connected with the Conference had disputed essential features of the doctrine.” Now in 1890 this same Standard and this same “Loy” writes, “Faith is a necessary condition of justification.” In 1872 faith was not a condition of the existence of forgiveness of sins. In 1890 it has become a <column 2> necessary condition of justification. Now they teach the very reverse of what they taught twenty years ago in the very article of justification. Now they find a merit of man in his faith or apprehension, formerly faith was to them the God-given hand only whereby man grasps the pardon announced in the gospel of justification. This shows that the Standard has become a Sand-ard, and Rev. Loy a Prof. Toy.

[Read the balance of this article in the "Read more »" section below; Conclusion in Part 2]

Fick 11: America, new home; Lutherbuch: Luther's life–Justification (not Kolb/Arand); Fick forgotten by LC-MS

[2019-11-10: added link to Rhegius essay on Christian burial]
      This continues from Part 10 (Table of Contents in Part 1), publishing an English translation of C.F.W. Walther's biography of Pastor C.J. Hermann Fick. —

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Fick in Detroit

[2019-07-28: added image of young Pastor Fick while in Detroit at right]

      From a small town (Bremen) to the big city Detroit, Fick was now firmly an “American”.  We hear later in this portion just how much his new “fatherland” meant to him after a convalescence trip to Germany and back again to... America.  Also in this portion we are introduced to one of Fick's greatest writings, his book on the life of the Reformer Martin Luther, his Lutherbuch.  This book is very near and dear to my heart. Fick's Lutherbuch included his highlight of Luther's Doctrine of Justification at the 1541 Diet of Regensburg.   — Now we resume our journey with Pastor Fick.

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This translation by BackToLuther (BTL), taken from Der Lutheraner, Vol. 42, Nos. 14 (July 15, 1886) to 18 (September 15, 1886). All underlining is emphasis from original. All highlighting by BTL. — This portion:– vol. 42, #17-18, p. 130, 137.

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In Memory of Our Unforgettable Fick.

(by C.F.W. Walther; Part 11, cont'd from Part 10)

According to God's counsel, it was allotted for our Fick to work only to lay the foundation for the congregation in Bremen. In 1854 he received a call to the congregation in Detroit in the state of Michigan. This had become vacant by the former pastor’s relocation to St. Louis, Mo..  Fick recognized this call as divine and accepted it with the consent of his Bremen congregation. On November 19 of the same year he was installed there in his new office. And on the occasion of the next meeting in June 1855 of the Northern District, he was voted their Vice President. Although the new office was in a much larger congregation than he had served in previously, and so demanded much greater work from him, he remained active in writing. He was firmly convinced that when a man was called by God to serve a local congregation, he would also be required to perform sacred duties for the church in general, and therefore duty bound to serve the latter according to the gifts he had received, indeed, is committed in a sacred way. This is all provided that by doing so he does not break his responsibility for service to the parish that is first owed it.

Fick therefore continued enriching the Der Lutheraner in part with lovely songs and in part with substantial essays. For example from this period comes the longer, more thorough essay, which bears the title: Chiliasm (Millenialism) is False which later also appeared in pamphlet form. [DL 13, p. 46 passim]

To this also belongs his  Lutherbuch, oder Leben und Taten des theuren Mannes Gottes, Doctor Martin Luthers [Luther Book, or the Life and Deeds of the Dear Man of God, Doctor Martin Luther], in our small judgment the most constructive, influential and blessed work of all, which Fick wrote and left for the service of the church of this land.

Really written in the spirit of Luther, and in the proper understanding of him and his work of Reformation, as well as in true Lutheran sobriety and childlike simplicity, no other biography of Luther written for the simple Lutheran Christian people and the elementary school equals Fick’s “Luther book.”

The book, which had long been felt to be in urgent need, found a rapid acceptance as soon as it appeared. It came out at the end of September 1855 as a festival gift to commemorate the 300th anniversary of the religious Peace of Augsburg for the first time in a large edition, which was sold out after a few months, namely at the end of January 1856.

Now followed a new edition of the others. Currently circulating is the 20th edition. The book has also been translated into English by Professor [Matthias] Loy [Ohio Journal.] of Columbus, Ohio, under the title Life and Deeds of Dr. Martin Luther, by Rev. Hermann Fick. Translated from the [page 130, col. 3] German by Rev. Prof. M. Loy, Columbus, O., and was now also so well received among the English-speaking Lutherans, that it had to be published in 1878 for the fourth time. In this book, our American Lutheran Church possesses the best apology (defense) of its own.

Among the products of Fick's iron-willed industry published during his time in Detroit include finally the two first songs of his “Luther Song” (“Lutherlied”, search “Lutherlied” here), published in 1858, a magnificently created epic (heroic poem).  Unfortunately, however, it was not the poet's privilege to continue the wonderfully begun work. Because of exertion, the narrow-chested dear man now collapsed, so that on the advice of his physician he had to give up his post at least temporarily and travel to Germany to find healing there, if it were God's will, in his father's house.

Incidentally also during his work in Detroit he learned of the great heartbreak that his like-minded, splendidly gifted brother Wilhelm Fick, who had succeeded him to America in the late autumn of 1852, and had been blessed with effectiveness in the Zion congregation in New Orleans, was suddenly struck down eight months later by yellow fever on August 15, 1855. And so also by the same disease earlier, on October 24, 1854, his devout sister Dorothea had succumbed, who was so dear to him, the wife of Pastor Metz in service at St. John's congregation in New Orleans. [page 137, col. 1]

To enjoy the benevolent influence of a long sea voyage, Fick made his way through New Orleans to the old home with his entire family. To be sure, here he was still very short with the necessary means for travel; but the noble brothers of faith in New Orleans adequately equipped him in great love; may the LORD remember them on the Day of Judgment.

After a happy journey across the ocean, he arrived in Germany with his family on July 3, 1858.  Now though he enjoyed a care here from the hands of his loved ones, under which he gradually recovered visibly, although slowly. However for a man like Fick to give oneself completely to rest was impossible. Again he worked on several writings.

Among other things, he translated a work by the ancient theologian from Celle Urbanus Rhegius, titled “Disputation on the Restoration of the Kingdom of Israel Against All Chiliasts of All Time” [WorldCat; i.e. against Millenialism][2019-11-10: see also Rhegius essay on Christian burial] from Latin to German, and accompanied it with a biography of that great theologian.   In this writing, Fick included a reprint of the Foreword to volume 15 of Der Lutheraner with a preliminary report under the following title: Why Do We Cling So Firmly to the Lutheran Church? A Testimony From the Ev.-Luth. Church of North America [German: Warum hangen wir so fest an der lutherischen Kirche? Ein Zeugniß aus der ev.-luth. Kirche Nordamerikas]. Hildesheim, 1859.”

[BTL: ref. from Carl S. Meyer's translated and published Walther’s 1860 letter from Zurich, CTM 1961, p. 655, n. 57: “While in Germany Hermann Fick published a 48-page booklet, Zeugniss aus der ev.-luth. Kirche Nordamerikas, in Beantwortung der Frage: Warum hangen wir so fest an der lutherischen Kirche.  In this booklet he included the introduction to Der Lutheraner, XV (24 Aug. 1858), 1—3; ibid., XV (7 Sept. 1858) , 9—11; ibid., XV (21 Sept. 1858), 17—19; ibid., XV (5 Oct. 1858), 25, 26. In this article Walther gave 18 reasons for remaining true to the Lutheran Church.” These excerpts from Der Lutheraner were also reprinted in another booklet Warum hangen wir so fest an der lutherischen Kirche? (Archive)]

This paper showed that our Synod had never had a more faithful and intimately connected member than our Fick. And yet it not only found a wide distribution in Germany, especially in northern Germany, but also acquired many friends even from the circle of former adversaries there. We have seen this from a number of exceedingly favorable reports of that “Testimony” published in German papers.

As refreshing as the days were for our Fick during his stay in the old homeland, with the abundant goodwill prepared for him by friends and family, nevertheless his heart was and remained

[page 137, col. 2] in America, which had become a new homeland to him. A testimony to this is a song that preceded his return to America, and was published under the heading “Homesickness” [Heimweh]  in the Der Lutheraner of June 28, 1859 [p. 182-183]`. In it Fick sings among other things:

To be sure, it is beautiful in the old fatherland: —

I enter the gothic church halls,

Magnificently stretched out on high columns,

And hear the mighty tones the organ resounding.

But my mind pulls me

To the new homeland,

Where Christ founded our dear Church

And where the royal priesthood,

Allied with pure doctrine and freedom,

The Church adorns our God's glory.

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Fick and the Lutheran Doctrine of Justification
      It is quite ironic that Prof. Matthias Loy (Wikipedia, Ohio History.) should be the one to translate Fick's Lutherbuch into English as he would later, in 1881, write a scathing attack on Missouri's doctrine of the Election of Grace (see this blog post).  Walther makes no mention of this attack in this 1885 biography, preferring to remember the Prof. Loy who originally joined with the Missouri Synod in fellowship.  But it is especially ironic that in Fick's book Luther's pure Doctrine of Justification is given prominence, and yet this was the very doctrine on which the Ohio Synod eventually fell, as Franz Pieper clearly exposed in 1889.  Now the ELCA is only continuing the free-fall that started with Matthias Loy and his Ohio Synod.

Dr. Robert Kolb:
“justification”
not understood by
our culture

Dr. Charles Arand:
“Is Justification 
Really Enough?”

      It seems so strange to me that Dr. Robert Kolb thinks the term “Justification” is not understood by “our culture” in his 1993 book The Christian Faith, p. 157...  And why, in the Summer 2013 issue of the Concordia Journal (p. 201), would Dr. Charles Arand entitle an essay “Is Justification Really Enough?”.  But this belittling of The Doctrine of Justification is not so for our Fick or Luther, or our Lord – it seems everyone understands the story of the Good Samaritan and the lawyer who wanted to “justify himself” (Luke 10:29). [2019-01-14: See also President Matthew Harrison's blog (🔗) on the term "Justification" that repudiates Dr. Kolb and Prof. Arand on this doctrine.]

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"Fick forgotten"

      Carl S. Meyer reported, in his August 1972 article in CHIQ (p. 206), that of the two biographies that Walther wrote, only the one on J. F. Buenger was widely reported by LC-MS historians.  But

‘‘‘Our unforgettable Fick’ on the other hand, has been forgotten.”

Although Meyer was at a loss to explain this oversight by the LC-MS historians, it is quite clear to me.  Pastor C.J. Hermann Fick was far too orthodox, far too Lutheran, far too much against rationalism and syncretism... for the Lutheran Church—Missouri Synod.  The LC-MS was quite content to bury him.  Even Meyer who reports on Fick, included veiled criticisms of Fick, for example on p. 198:

“… in sharp contrast to Fick’s lack of such activities [in founding societies and institutions]”

The more I consider Dr. Carl S. Meyer, the more I fear that he should have aspired to be a librarian instead of a theologian and the Historian of the LC–MS. — So be it!  All the more honor for me, almost too much honor, to be the first to translate and publish Walther's biography of the “forgotten” “unforgettable Fick”.  — In the next Part 12…

Pastoral 2017: corrections & compliment; old Ohio Synod request; #4 conclusion

[2025-04-05: added links to Internet Archive below; 2017-03-04 & 03-08: added text in red below]
      This concludes from Part 3 of the series of blog posts related to the new 2017 Concordia Publishing House edition of Walther's Pastoral Theology.   See Part 1 for Table of Contents.

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      There is common terminology used by today's LC-MS teachers and leaders when speaking about Walther which is typified by the following statement of Editor David Loy in his Introduction, p. xv (bolding mine):

"The present work shows the fruits of his labors. In it, he applies Lutheran theology for nineteenth-century Lutheran pastors conducting their ministries in the United States."

One could assume that Prof. David W. Loy (of Philosophy) does not mean to limit Walther's theology to only the 19th century, and indeed he includes a section entitled "Why Read Walther's Pastoral Theology Today?" (p. xvi).  In this section Loy makes the following admirable statement:

...many issues Walther addresses continue to face Lutheran pastors in the twenty-first century, and for many of these issues, Lutheran doctrine establishes fairly specific boundaries for practice that are valid across historical contexts.

Loy's words here are hard to find fault with.  Yet even as he defends several areas where Walther's doctrine and practice are still valid, he also explicitly denies other areas due to "historical circumstances".  Either in his Introduction or his own footnotes, he denies Walther on Usury (p. 176 n. 5), and Life Insurance (p. 348 n 1).  Also translator Christian Tiews calls Walther's admonition against modern Dance "humorous" ("Translator's Notes", p. xx n. 3; p. 122). I have previously blogged on all of these topics and will leave them for the reader to use the hyperlinks to each of these matters to get Walther's (and Pieper's) biblical, evangelical teaching.  But there is one matter that Loy raises that I have not blogged on before because it is so obvious from the Bible itself.

A “New Challenge”?

      Editor David Loy, in his Introduction (p. xix) speaks of “new challenges we face” today and includes among these challenges “homoerotic behavior”.  It is implied that “homoerotic behavior” was not a “challenge” in the 19th century.  But the Bible speaks quite clearly on the matter of “homoerotic behavior” and is to be handled like all sexual sin.  How do I know that the Bible speaks clearly and is not ambiguous?  One does not find this specific subject handled in Walther’s Pastoral Theology.  But why?  Now what would Walther say today about this subject?  Here is one way that he might address this matter with Editor (philosopher?) David Loy:  it can be answered by the widely known homosexual Episcopal Bishop Gene Robinson (retired) who said (IndyStar / Journal & Courier, October 28, 2013; text file here):

Bishop Gene Robinson (2013)

“When discussing Bible Scripture that states ‘man shall not lie with man, as with a woman,’ Robinson said the text seems pretty clear.” — Bishop Gene Robinson @ Purdue University October 28, 2013

Yes, I say to you Editor David Loy: listen to Bishop Gene Robinson for he says “the text seems pretty clear”.  And he should know.  Would you now try to refute Bishop Robinson and say that the text isn’t clear?  But if the text is clear, then Walther gives clear Christian counsel for someone troubled with a particular sin, for example on your page 338 (see right, or here) where he uses Law (“in calm seriousness”), then “the riches of the free, divine grace and mercy in Christ, despite the exorbitance of their sins, according to Romans 5:20”. Sound familiar?  Just because the world around us has lost all sense of "natural law" does not mean that God's Word has changed in the slightest.  —

Carl S. Meyer
"Walther was:
haughty, proud, inconsiderate, Donatist,
quaint exegete, pietist, 
not wholly Christocentic, 
biblicist"

To:  Professor David W. Loy
   If you should think that I am being overly harsh with you, I must say that I am pleased that you did not say that Walther "could be haughty, proud, and at times even inconsiderate", you did not say that Walther came "close to Donatism", you did not say Walther verged on Pietism, you did not say Walther's exegesis was "quaint", you did not say Walther was "not wholly Christocentric", you did not say Walther was strongly "biblicistic", as the Director of Concordia Seminary School for Graduate Studies and great "historian" of the LC-MS Carl S. Meyer did say in his book Walther Speaks to the Church, [2025-04-05 added:] pgs. 10, 11, 62, 65, 90 (pgs 10-11, 62, 65, 90), in his essay in CTM 1972 vol 43, p. 262 (also here), and as reported in CTM 1973, vol. 44, #3, p. 163 (also here). — Now Prof. Loy, do not be surprised that your association with the name of “Walther” wins you no true spiritual friends among teachers and leaders of the LC-MS (but maybe enemies?), notwithstanding a few endorsements (and cheerleading).  Certainly the 1960-69 director of Concordia Seminary Graduate Studies would look askance at you for not joining with his judgments. (You might ask Dr. Robert Kolb if his judgments match those of Meyer's. (See also Berthold von Schenk.)

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To President Matthew Harrison:

      I was glad to see that CTS-FW President Prof. Lawrence Rast added his name to the endorsements!  But where is the endorsement by the other seminary president Prof. Dale Meyer?...  the well-known Dr. Robert Kolb?...  chairman of the practical theology department Prof. David J. Peter?...  Prof. Jeffrey Kloha (you and he both endorse Sasse)?...   Prof. Cameron MacKenzie?...  and what about the Robert D. Preus Associate Professor of Systematic Theology, Prof. Roland Ziegler, who helped you translate your At Home in the House of My Fathers?  Ziegler wrote a complementary essay on Walther's theology for the 2011 anniversary in the CTQ... would not his endorsement be helpful?   —  Now, President Harrison, show how important Walther's Works really are to you and your LC-MS – have Walther's Licht des Lebens sermon book translated and published.  Better yet, have Walther's Epistel Postille sermon books published for they have already been translated!  And here is a key item that cries out for the light of day for our “here and now” times – Walther's Foreword to the 1886 Lehre und Wehre on the Inspiration of Scripture.  Just ask Dr. Thomas Manteufel how important this doctrine was for Walther.

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      I want to end this limited commentary with a most interesting book announcement given for the original German edition of Walther's book that I ran across many years ago as I was ravaging through all things related to “old Missouri”.  It is surprisingly from the old Ohio Synod (forerunner of today's ELCA), Columbus Ohio. (The first edition of Walther's book was apparently in 1872, 2nd edition in 1875. PDF copy of announcement here). Bolding is mine:

“American Lutheran Pastoral Theology.”
(from the Lutheran Standard of the Ohio Synod, early 1873)

     A book with this title has been issued from the press of the Missouri Synod at St. Louis. It is written by Rev. Prof. C. F. W. Walther, which is a sufficient voucher for its ability and thoroughness. But we would perform a service especially to our ministerial brethren by calling particular attention to the work. No Lutheran minister, who is at all able to read the German, should deprive himself of the aid which its rich materials will furnish him in understanding the duties of his high calling and in directing him in the way of their proper performance.

     The word American in the title may suggest to some minds the un-Lutheran doctrine and practice in vogue among so-called Lutherans of the General Synod, who are especially fond of calling themselves American Lutherans. It is used in no such sectarian sense in this book, which is a Lutheran Pastoral Theology. The author says in his preface: “That the predicate American Lutheran is used will require no apology, as the choice of the pastoral theological materials was determined by the wants of the American Lutheran pastor.” It is this feature that gives it peculiar value for our ministers, cause for profound gratitude to God that such a Pastoral Theology should he given to the American Lutheran Church.

     It would extend our notice to too great a length were we to give even a brief outline of the subjects treated in this admirable look. In its fifth paragraphs and numerous notes everything that properly comes within the compass of Pastoral Theology, and much that some writers would refer to a different branch of theological science, is amply discussed and set forth in that exhaustive manner which is character­istic of the old Lutheran theologians. It would seem that all the wealth of pastoral theology, laid up in many old volumes, to most of which but few of our ministers have access, is collected here into one great treasury. And this whoever will may obtain at the small cost of $2.25.

An alphabetical index of subjects is appended, which greatly enhances the value of the work as a book of reference, for which purpose it will frequently be called into requisition.

     The volume contains 445 octavo pages, and is printed on good paper and in clear type. It is for sale by the agent of the Missouri Synod, Mr. M. C. Barthel, corner of 7th and Lafayette Streets, St. Louis, Mo. It is a book which it is profitable even for those ministers to buy who must practice close economy to spare the amount which it costs.

     There is but one wish in regard to it that we would yet express. The book is German, and English ministers, though the number is not very large as yet who would be likely to use it, need it so much. Would that the blessing to the American Lutheran Church could be multiplied by its publication in the English language. 

What a glorious tribute to C.F.W. Walther's work by the old Ohio Synod! ... and with a heart-felt request attached.  (Apparently the old Ohio Synod would not agree with Carl S. Meyer's judgment of Walther.)  Indeed, Concordia Publishing House, Matthew Harrison, Christian Tiews, David Loy, and Benjamin Mayes, you may all take a bow now, for the great request of the Ohio Synod of 1873 has finally been fully completed!  You also did well in not only getting this fully translated, but also in retaining the full official name for this book:

American-Lutheran Pastoral Theology.

And that is what it is, the gold standard in “pastoral theology” (like the “golden Concordia” Triglotta), for our modern times, for the whole world of Christianity, as it is distinguished from the demise of Germany’s “scientific”, rationalistic, ego-based theology.  I am sure that Dr. John Drickamer would be glad for this book and would complement it by name were he still with us here on earth today.