BWC1a: Piety not enough; Reason "to be taken captive"; Theology not "self-awareness of the Church"

      This continues from Part BWC1 in a series (Table of Contents in Part BWC1) presenting Walther's edition of Baier's Compendium of Positive Theology. — This post presents some highlights that I noted while polishing the translated text. In other words, what jewels did I uncover? These quotes are among those which Prof. Krauss judged that were added with "such astonishing dogmatic meticulousness".

Notable Quotes: (Italics follow the original. All quotes not from Baier were from Walther's additions.)

XXII: On Acts 15:2: "it is not enough in the church, if we strive to lead or move men to the exercises of piety … rather chose to enter into and sustain a considerable dispute."

3: Baier: "…we do not concern ourselves with the different kinds of pagan theology, full of lies and impious superstitions".

9: Baier: "the end of natural theology is rightly said to be to render man inexcusable, and to lead him gradually to supernatural theology"

16: Luther: "a person to whom the law is presented soon says, 'Yes, it is so; I cannot deny it.' You could not so quickly persuade him otherwise, unless it had first been written in his heart"

20: Chemnitz: "Natural knowledge must be subordinated to divine revelation in the Word; so that, wherever it disagrees or conflicts, the natural must yield to the divine"

25: Cicero: "yet all believe that there is a divine power and nature"; "It is innate in all, and as if engraved on the mind, that there are gods."

29: Flacius: "Sciences are most commonly taught in a threefold order: by synthesis or composition, as they are made; by analysis or resolution, as they are applied to use; and finally by definition and division, how they can be understood most briefly and most quickly. . . Theology is most conveniently taught by synthesis…"

31: Ovid: "We strive for the forbidden and always desire what is denied."; "What is permitted is unwelcome; what is forbidden burns more acutely."; "I see better things and approve them, I follow worse things." [Walther masterfully quotes the pagan philosophers who spoke from what Baier calls "a certain supernatural divine revelation".]

34: Calov: "…science is cognition that is evident and perfect; which likewise does not entirely apply to theology, whose knowledge is rather non-evident, since it deals not with ἐπιστητά or knowable things, but with τὰ πιστά or believable things, and thus its mysteries are to be believed, not known; it commands reason in its cognitions to be taken captive".

35: Antithesis: Kahnis: "Theology is the scientific self-awareness of the Church".

35: Baier: "…revealed theology, in the principal articles of Christian doctrine which are called mysteries, draws its conclusions from divine revelation alone, which is naturally not self-evident."

37: Meisner "after comparing the theologian with the physician, he says that the internal end of theology is the theological healing, or working for the salvation of man".]

41: Baier: "faith in Christ is also rightly counted among the causes of salvation…Not, however, in itself and absolutely considered…but in relation to the object, which is Christ the mediator." [Baier clarifies this point, as he should. Walther backs this up with quotes from Gerhard and Quenstedt.]

46: Smalcald Articles: "The Papists cite Augustine and certain Fathers who have written about purgatory… We have another rule, namely, that the Word of God establishes the articles of faith and that no one else, not even an angel, does so."

50: Hollaz: "Some fundamental articles of faith are read ρητως or in explicit words in the sacred writings; some are contained in the sacred Scripture only διανοητικώς (intellectually) …which are perceived from it by a manifest and immovable consequence"

50: Luther: "It is certain, whoever does not rightly believe one article or will not (after he has been admonished and instructed), certainly does not believe any with earnestness and true faith…For all heretics are of this sort: first they begin by denying just one article…"

51: Luther: "Thus in theology, a small error overturns the entire doctrine. Therefore, doctrine and life must be kept as far apart as possible"

In the next Part BWC1b we continue with Notable Quotes from Volume I.

BWC1: Baier-Walther Compendium (BWC), Part 1

    This begins a new series that presents as its culmination a complete translation of the Baier-Walther Compendium (BWC). Why do this since it has already been translated by Rev. Ted Mayes (emeritus) a few years ago? Because neither his translation, nor the promised edited version by his son, Dr. Benjamin T. G. Mayes, has been made available to the wider public, as far as I know, except an important 34-page section on "The Office of Christ", or the "Atonement", from Volume III available on Amazon. Now I have found that it is within my grasp to bring this translated series to full public view.

      As I reviewed the old posts under my label "Baier-Walther Compendium" before writing an Introduction to this series, it seemed that I had already written it, especially in the October 7, 2020 post presenting the Book Review that Prof. E. A. W. Krauss wrote in the August 1879 Lehre und Wehre. Allow me to repeat a notable portion from that Book Review:

But the additions from the fathers which Dr. Walther added to Baier's arguments were chosen with such astonishing dogmatic meticulousness, with such detailed expertise, with such a surprising consideration of what must be brought back into the consciousness of the Church, especially in our time, that the reader has in them, together with Baier's text, not only a complete compendium of the dogmatic work of our Church, but at the same time also an armor [πανοπλία, Eph. 6:11] of the orthodox doctrine with which he can confidently enter the struggle with the proud spirits of modern theology without having to fear defeat. 

Another point that Krauss highlights is the following: "Particularly valuable are the Antitheses added by Dr. Walther…". Having completed the first 2 volumes, I quite agree with Prof. Krauss's judgment. Krauss emphasizes the value of this Walther edition more properly than other reviewers.

      One should also read Paul McCain's 2011 Cyberbrethren blog on these textbooks >> here <<, which includes a review by Robert Preus that speaks more to the weaknesses of Baier's, and Baier's father-in-law Musaeus's, pietistic influence — more reason to study this improved edition that corrects these weaknesses.

      

Translation work:

      I had greatly desired to translate these volumes many years ago, perhaps 20+ years ago, but there were no translation aids for Latin short of hiring a theologian at a very expensive rate. (I tried this.) Even when Google appeared with the capability to translate Latin some years ago, it was somewhat rudimentary (but helpful). 

    Fast forward to today with the advent of AI technology. When a correspondent advised me that Claude AI was able to OCR German black-letter font (Fraktur), I decided to give the AI bots some test pages of the Baier-Walther Compendium (BWC), which has 5 languages, and was stunned to see the quality of translation of all three chat bots that I tested. And they would simultaneously handle all languages contained in the original in the same document! I then determined to clean up the text of the BWC for submission to AI. This took considerable time as I wanted the Greek and Hebrew characters to be as accurate as possible. Google Books was my friend for this as it OCR'd these characters quite correctly. I then fed the cleaned text first to DeepL "Translate files" (paid) which had also added the Latin language recently to their translation engine. (A great advantage of DeepL is that it generally retains the original formatting.) Then I sent it to 3 "Chat bots", ChatGPT, Claude, and Grok (also Google's Gemini). They all did a good job, with some exceptions. So to polish the DeepL translation, I had the 4 other chat bots to compare, and I had a copy of Rev. Ted Mayes work from several years ago. How did the AI machine translators compare to Mayes work? I think better in many instances, rarely not. I found myself referring to Mayes work only infrequently. Even so, it is a shame that the elder Mayes's complete work has not been made available to the general public, as far as I know. (Email me if someone knows different. I'm not checking the comments.)

      Compare the following translations of a paragraph from page 189 of the original Volume 1:

§ 48. Definiri a potest Scriptura s., quod sit Scriptura, b Deo c inspirante, d per prophetas et apostolos e partim Ebraeo, partim Graeco idiomate f consignata, hominem peccatorem g de omnibus, quae creditu ac factu necessaria sunt, h instruens, ut fidem i in Christum consequatur, Deoque reconciliatus, sancte vivat, ac tandem k vitam aeternam Dei beneficio consequatur.

BackToLuther

Rev. Ted Mayes, emeritus

§ 48. It can be defined (a) that the Holy Scripture (b) is inspired (d) by God, (c)   delivered through the prophets and apostles,(e) partly in the Hebrew, partly in the Greek language,(f) to sinful man (g) concerning all things necessary to be believed and done, (h) instructing him, so that he may obtain faith (i) in Christ, and, being reconciled to God, may live a holy life, and at last (k) obtain eternal life by the grace of God.

§ 48.  Holy Scripture is able to be defined,a that it is Scripture,b inspiredd by God,c recorded idiomaticallyf through the prophets and the apostles,e partly in Hebrew, partly in Greeks, to human sinnersg about all things, which are necessary for believing and doing,h equipping, so that they obtain faithi in Christ, are reconciled to God, live a sanctified life, and at lengthk obtain eternal life by the gift of God.

Scholars may demote the value of my work, but I would wonder that they themselves are already using AI extensively. I compared all three chat bots (and Gemini) with the DeepL version and made many corrections as needed. Over 5 weeks have been spent on the first volume. Many more for the later volumes. Of course errors will remain, but again, I wonder that this would not be far from the quality of an edited version by Dr. Benjamin Mayes of his father's work. Who knows, maybe better.

      Another benefit of my translation is that hyperlinks were added for page references. Every page follows the original page, so one can immediately compare the translation with its original counterpart by clicking on the page number. Also a few references were linked to Walther's sources. Along with these links, I have included 30 pages of an introductory biography, a dedicatory address to Duke Frederick, and a short essay by Baier not included in the elder Mayes' work.

      In the next Part BWC1a, we begin by offering a few "Notable Quotes" that I highlighted while translating the first volume.

- - - - - - - -  Table of Contents  - - - - - - - - 
BWC1: This post, Introduction
   BWC1a: Piety not enough; Reason "to be taken captive"; Theology not "self-awareness of the Church"

   BWC1b: Non-fundamental doctrines, Antichrist; Papists made Luther "a fairly good theologian"

   BWC1c: Scripture sufficient, Tradition not needed; Internal Testimony, TSSI, etc.; Apocrypha; Koran
   BWC1d: Sacraments & Word differ, i.e. the Word remains forever; Papist: "Scripture is like a wax nose"
BWC2a: Volume II: Trinity explained, the Psalms are made clear, .
   BWC2b: Trinity; Creation
   BWC2c: Creation; Angels
   BWC2d: Image of God; Providence; Eternal Blessedness
   BWC2e: Eternal Blessedness; Eternal Damnation

   BWC2f: Temporal Death; Resurrection of the Dead
   BWC2g: Last Judgment

   BWC2h: Actual Sins; full downloads for Volume 2

BWC3a: Vol. III(A): Grace; "God did not owe it, man could not do it"

   BWC3b:  Jesus Christ, His Person

   BWC3c:  "A divine humanity, a human divinity"

   BWC3d: "not for some only, but for all and every one"

   BWC3e:  Faith in Christ; sola scriptura; "true inward testimony" of Holy Spirit

   BWC3f: Regeneration and Conversion

   BWC3g: Justification: "on this article stands everything that we teach"

   BWC3h:  "justification takes place through the Word"

   BWC3i: Trent blasphemes Faith Alone; Huber's error

   BWC3j:  Renewal/Good Works; supererogation; good intentions: pilgrimages, lit candles, rosaries

   BWC3k: Law and Gospel I: Hearing the Word not better than reading; self-love; usury

   BWC3l: Law and Gospel II: Proper Distinction, by Luther and Walther

BWC3m: Vol. III(B): Sacraments, Predestination, Church & Ministry, Society

   BWC3n: 

   BWC3o: 

   BWC3p: 

   BWC3q: 

   BWC3r: 

   BWC3s: 

   BWC3t: 

   BWC3u: 

   BWC3v: 

   BWC3w: 

   BWC3x: 

Bente3: Repentance & Good Works; conclusion, full download (Part 3)

      This concludes from Part 2 (Table of Contents in Part 1) in a 3-part series presenting Prof. Fredrich Bente's second most important writing, Law and Gospel: Repentance and Good Works.  concludes our 

Notable Quotes:

62: "For even if good works do not belong to the essence of justification and faith, they are nevertheless their purpose and goal, just as good fruits are the purpose and goal of the tree."

63: "the propositions that good works are necessary for the salvation of believers, so that it is impossible to be saved without good works, are rightly rejected."

64: "Before a person can do any truly good work, they must first have the certainty that they are a blessed child of God, an heir to eternal life."

73: "If someone has no good works, it is solely because he does not truly believe that God has forgiven him for Christ's sake."

74: "It is said of the Russians that they know no gratitude because, from long and gloomy experience, they no longer believe that the kindness and offers of friendship shown to them are really sincere and without selfish motives." [Still true today of the Russian people?]

75: "However, they [Lutherans] do not deny that good works should and must be done, namely 'for God's sake and to God's praise.'"

78: "As if God lured us into his kingdom with the call, 'Freely and by grace alone!' but then made us understand that His grace is conditional on the good works we do."

85: "the statement 'good works are done voluntarily' does not mean that it is up to the discretion of Christians whether they want to do good works or not."

92: "however, this remains our consolation, that we and our works are not under the law, but under grace."

99: Ap. IV, 24: "one should not exalt good works and such conduct so highly that it brings shame upon Christ"

102: Ap. III, 61 "we are pleasing to God not because of the law, not because of works, but because of Christ."

104: Ap. III, 148: "cursed are the Pharisees, our adversaries [the Papists], who interpret the law in such a way that they give the glory of Christ to works"

Now I present the (first?) full English translation:

Download unhighlighted version here; PDF version here; German text here.

The reader is encouraged to also compare Walther's book, Der Concordienformel, Kern und Stern, or Formula of Concord, Core and Star.

Bente2: Law & Gospel (Part 2)

      This continues from Part 1 (Table of Contents in Part 1) in a 3-part series presenting Prof. Fredrich Bente's second most important writing, Law and Gospel: Repentance and Good Works. This work draws heavily on the Formula of Concord, quoting it profusely. But this presents the glory of the Formula, even if opponents of Lutheranism vehemently oppose it. 

      In Bente's first paragraph, he outlines the basis for his thesis. I reproduce it here for the readers to assess the importance of this book (p. 3):

The fourth article of the Formula of Concord, “On Good Works,” is primarily directed against the assertion that good works are necessary for salvation—a statement that Melanchthon had presented in his Loci of 1535, but which he had deleted in subsequent editions of the Loci, only to renew it in the Leipzig Interim of 1548, whereupon it was zealously defended by Georg Major and others as a great and necessary truth. The fifth article, “On the Law and the Gospel,” is directed in particular against the teaching that the law should no longer be preached in the church, but only the gospel, from which alone repentance should be taught — an error that Agricola von Eisleben had first defended against Melanchthon in 1527 and against Luther in 1537. The sixth article, “On the Third Use of God's Law,” is also directed against the antinomians, as Agricola and his followers, among whom Andreas Poach in Erfurt and Anton Otto in Nordhausen were prominent, were called. “On the Third Use of God's Law,” which turns its point against the assertion that Christians, as they are here on earth, no longer need the preaching of the law, especially not to show them what works are pleasing to God.

So we see the basis for Bente's title. — We offer a few

Notable Quotes:

4: "what is often attacked in us as something specifically Missourian…is precisely what highlights and adequately expresses the essential and central tenets of Lutheranism.…what is peculiarly Lutheran proves to be essentially Christian."

7: "Those who have the doctrine of justification stand at the center of all truths"

10: "Judged spiritually, the present world war [World War I] also has its ultimate cause in the fact that the world and secularized Christianity have long been disgusted by the blessed doctrine that God is gracious and merciful only in Christ and for Christ's sake."

22: "The Gospel is a free ticket to paradise and at the same time the power that allows us to use this ticket and thus transports us into the kingdom of heaven itself"

22: "When the Apology says that the Gospel, Baptism, and the Lord's Supper “require” faith, this does not mean that faith is a human achievement, … but only that God earnestly wants us to accept the forgiveness offered and not spurn it through unbelief"

27: "The sermon on Christ's suffering and death leads the sinner even more deeply and thoroughly into the law than the law of Moses alone can do."

29: "The suffering and death of Christ was still preached in the Dark Ages. But the “for us” was omitted."

33: "In order to bring people to the realization that they are lost and damned sinners who cannot save themselves, Christ also preaches the law and interprets it spiritually, as in the Sermon on the Mount."

34: "If man himself wields the knife of the law, he either uses the blunt back side and becomes a Pharisee, or he cuts himself to death when his conscience awakens."

39: "The papist doctrine of the law, that we should overcome God's wrath through our love, is nothing other than a doctrine of despair"

47: "For the papists, repentance is from beginning to end a work of man, through which he earns forgiveness"

48: "The right sermon on repentance makes everyone a sinner, finds nothing good in them, compels them to confess all their sins, knows only of Christ's perfect satisfaction, and teaches repentance throughout life with constant struggle against the flesh."

57: "When Scripture says that the Holy Spirit will chastise the world, the world is to be understood as including the old Adam of Christians."

In the concluding Part 3, the finishing quotes on "repentance", then a full translation.

Bente's Law & Gospel, Repentance & Good Works: another BTL book

     Prof. Friedrich Bente is either forgotten or criticized or ignored in today's LC–MS, but in his teaching, he was close to Walther and Pieper.  Next to his hated "Introduction to the Book of Concord" (in the venerable Triglotta) is his 1917 series of essays in Lehre und Wehre entitled Law and Gospel: Repentance and Good Works. These were shortly thereafter compiled into a 1917 book of the same title, with updates.

      Some time ago I had discovered that these were translated by a "J. A. S." in the Concordia Lutheran periodical of the Concordia Lutheran Conference. It began in their March/April issue of 1974, but as far as I can tell was never finished. As I compared these with the original German text, I found some differences, e.g. section numbering is somewhat different from the book version. Because of this, I decided to produce my own polished machine translation.

     But before presenting some quotes from the book, I present Prof. Ludwig Fuerbringer's brief comments in Der Lutheraner when it first appeared (Nov. 6, 1917, p. 370):

• Law and Gospel: Repentance and Good Works. Primarily according to the 4th, 5th and 6th articles of the Formula of Concord. By F. Bente. Concordia Publishing House, St. Louis, Mo. 104 pages 6x9, bound in cloth with cover title. Price: 60 cts. postage paid.

     "A Gift for the Four-Hundredth Anniversary of the Reformation” is the title of this book, and it treats the fundamental doctrines of Christianity, which the Reformation laid out again according to Scripture and set forth in its confessions. It consists of a series of articles that appeared in Lehre und Wehre during the summer months of this year, but here they are supplemented with additions. The articles are divided into 34 sections, and the entire treatise displays the mastery that readers of Lehre und Wehre have long recognized in the author: thorough, comprehensive treatment; clear, incisive exposition; and a lively, engaging presentation. Writings such as these, which so thoroughly introduce the fundamental ideas of the Reformation, are the most valuable jubilee books, which will not become outdated but possess lasting value. But they are not to be merely skimmed over, but read and studied.

- - - - - - -  Continued in Part 2  - - - - - - -

In the next Part 2, we present Bente's first paragraph as a thumbnail sketch of the book. Then samples of quotes from the book for a better overview.

- - - - - - - -  Table of Contents  - - - - - - - - 

Part 1: This introduction; Fuerbringer's book review

Part 2: Law & Gospel (Part 2)

Part 3: Repentance & Good Works (Part 3)

Fendt3: Franzmann's & Graebner's halting speech, tears

      This concludes from Part 2 in a 3-part series (Table of Contents in Part 1) presenting certain highlights from the 1980 book by ALC theologian Edward C. Fendt regarding the controversies between the LC–MS and the ALC. —

- - - - - - - - - - - - - - 

317: “A few months later I talked to Dr. Martin Franzmann. He told me that his son was in a college of the Wisconsin Synod and he went on: "When he comes home for vacation it becomes a problem for him to pray with the rest of us in the family" and a tear fell from his eyes. He added haltingly: "There must be something wrong with synodical resolutions when they destroy prayer fellowship in the family."” [Franzmann was truly a tragic theologian and a deceptive unionist. As with John Behnken, this Bible scholar should have read and inwardly digested Luke 14:26.]

317: Prayer Fellowship in post-Walkout times: “Even though the LC-MS has been led to declare that for it the A.L.C./ LC-MS fellowship is a "fellowship in protest" I know that a fellowship of prayer between the members of the A.L.C./LC-MS commission still exists”” [1978  – prayer fellowship under J.A.O. Preus??]

318: “... that A.L.C. support of the "dissidents" only and not of the LC-MS in this struggle was a serious matter for the LC-MS. … This could cause some problems in the future.” [This seems to expressly declare that the ALC officially supported the “dissidents”, or so-called “moderates” or “progressives”. Many of today's LC–MS leaders and teachers would sympathize with them.]

- - - - - - - - - - - - -

But the most stunning account that Fendt related was the "breakthrough" of the prominent LC–MS theologian Prof. Theodore Graebner. Although I reported on this in 2011 (here and here), I want to repeat it here again, from p. 26-27:

- - - - - - - - - - - - - - - - - - -

But the real “breakthrough” in Dr. [Theodore] Graebner’s change in attitude toward other Lutherans was observed at the Philadelphia meeting of this conference (joint faculty meetings which started at Valparaiso) several years later. In a session when Dr. Elmer Flack of Hamma presided, Dr. Graebner asked for the floor to make a statement. I wish somebody had taken down the statement, but all of us were intent to listen carefully; the statement in essence was:

“All of you know how active I have been in keeping my church suspicious and hostile with respect to developments in other Lutheran churches. I want you to know that I regret many things I have written and said. I have learned to respect and trust many Lutheran brethren in other synods. From now on I shall devote the rest of my life, the few years that may remain to me, to rectify matters and plead with my brethren in the Missouri Synod to follow my example.”

     At times his voice halted and tears came into his eyes while making this statement. All of us in the meeting were stunned, not exactly surprised, but lacking words to express our appreciation. I remember seeing Elmer Flack’s tears roll down on his face and temporarily he was immobilized. But after a bit he arose and without saying a word he stepped over to shake Dr. Graebner’s hand and embrace him. Then I remembered Dr. Greever’s prediction (watch Graebner for changes) and thanked God with the others at the meeting for Dr. Graebner’s statement.

- - - - - - - - - - - - - - - - - - -

There is much material in Fendt's book that that does not deal directly with the LC–MS. Yet it will give the reader much of the background information to more fully understand the opposition. — The sad thing for me is that, since the LC–MS tolerated "moderates" after the Walkout if they did not leave, they now find themselves in just the same dangerous position as in the times leading up to the Walkout of 1974. May God have mercy on that church body!

- - - - - - - - - - - 

Postscript: For those who have purchased the 2024 CHI book Rediscovering the Issues, they may want to compare Pres. Matthew Harrison's brief "Historical Introduction" with Fendt's earlier history. Although Harrison's writing is not without benefit, yet it and the rest of the book, mostly dwells on the latter events that had their roots during Fendt's history, and so, after reading Fendt, one is left with far fewer questions than by just reading the 2024 CHI book.

Fendt2: Behnken, Bohlmann, the Preus cousins

      This continues from Part 1 in a 3-part series (Table of Contents in Part 1) presenting certain highlights from the 1980 book by ALC theologian Edward C. Fendt regarding the controversies between the LC–MS and the ALC. — We continue our sampling of quotes:

- - - - - - - - - - - - - - 

264 ff.: July 7-9, 1960 – big meeting between LC-MS and NLC: LC–MS: John Behnken, Martin Franzmann (see above p. 191), Alfred Fuerbringer, H. J. A. Bouman (Dean of Systematics), Oliver Harms (1st VP), L.B. Meyer, (Planning Counselor),  Norman Nagel (Cambridge-Ev Luth Ch of England), Th. Nickel (Pres. N. Ill. Dist.), Wittmer (3rd VP); NLC men: Bergendoff, Fendt, Menter, etc. for the National Lutheran Council  – “President John W. Behnken presided and opened the session with prayer.” [Behnken was already in fellowship with the NLC. Others were there to back him up!]

270: Franzmann: “Both therefore submit in principle to the authority of the Scriptures.” [Franzmann grants the opposition with submitting to the “authority of the Scriptures”, indicating that he did not, because they did not.]

270: Franzmann: “"The NLC presentation tends to view the 'Doctrine of the Gospel' in antithesis to 'whole theological systems' and to emphasize its basic simplicity. The Missouri presentation views the Doctrine of the Gospel in its organic connection with the whole of divine revelation and therefore tends to stress the innate comprehensiveness and complexity of the Doctrine of the Gospel. [Franzmann is utterly unclear on the “differences”. This is not about knowledge of languages, this is about theology and doctrine, and Franzmann falls into a mud hole. This is confirmed by the followup statement:] “It was generally agreed that the two papers supplement each other.”

280 ff.: Nov. 18-19, 1960 – 2nd big meeting, LC-MS and NLC: Bouman, Tappert, “Confessional Subscription”, 

280: "In this respect there is a danger of a "legalistic use" of the Confessions" [This smokescreen wording that is trying to hide a quatenus, or conditional, subscription to the Lutheran Confessions.]

281: “term "tension" was questioned and subsequently changed to "distinction."" ["Tension" says it better for truth cannot stand with false. There should have been no agreement if differences remained.]

283: “Both of the meetings on "Doctrinal Conversations of Lutheran Cooperation" were characterized by friendly exchange of convictions and opinions. The last action quoted in the above minutes virtually meant full steam ahead to explore real cooperation between the participating [syncretistic] groups. Everybody present seemed happy over the progress being made.”

 

290: "President Harms brought along a strong committee, all of them except one continuing as members from the former panel in the doctrinal discussions. The sole exception was Dr. J. A. O. Preus, then president of Concordia Theological Seminary in Springfield, Illinois.: [J. A. O. Preus would play a large role in the events of the 1974 Walkout.]

300: Fendt: “My overriding concern stems from the fragile status of this fellowship at the present time (November 1978) [Fendt sees the LC–MS drifting away from ALC.]

300-1: “... always remembering the explanation of the eighth commandment in Luther's Small Catechism…  I have often wondered whether writers in Christian News, Affirm, and the Confessional Lutheran, et al have remembered this injunction. I do not want to become guilty of character assassination.” [Fendt implies these publications broke the 8th commandment, and were “guilty of character assassination”.]

302: “In the words of one contemporary church historian not in the A.L.C., but for valid reasons does not want his name alluded to here, "this is the stuff that makes church history alive and meaningful."" [I strongly suspect this was CHI Director August Suelflow.]

304: “enabling men to proclaim the Word of God to save the sinner” [this phrasing leaves the impression that man’s proclamation “saves the sinner”, but actually the sinner is already saved and needs only believe the Gospel!]

306-7: “The LC-MS gave its approval for this fellowship with the A.L.C. with a decisive majority vote in its 1969 Convention. At the 1969 LC-MS Convention Dr. Harms was not re-elected as president of his church. He was succeeded by Dr. J.A.O. Preus. However, that convention commended Harms for his leadership in the fellowship negotiations … and did not comply with Dr. Preus' suggestion to delay the vote of approval until more definitive statements could be made in the areas of the inspiration, inerrancy, and authority of Holy Scripture by the negotiating commissioners.” [The 1969 LC–MS convention was schizophrenic by approving fellowship with the ALC and electing J.A.O. Preus. The Synod would later reverse itself.]

314-5: “In the service [Sept. 1970, installation of Richard Schultz as Pres. of CTS-Springfield] when the time came for greetings from other seminaries, Dr. John Tietjen, then president of Concordia Theological Seminary in St. Louis, was the first speaker. In his greeting he included a recital of the covenant made by David and Jonathan over against King Saul when the king threatened them. He asked his new counterpart in Springfield to join him in a similar covenant and in his reply Dr. Schultz accepted the offer. Most of the persons present readily understood who was being referred to in the portrayal of King Saul.” [J.A.O. Preus referred to as King Saul and Schultz joined with John Tietjen against J.A.O.P.]

316: “1971. Chief essayist for the LC-MS during all these years of meetings has been Dr. Ralph Bohlman. His in-depth approach and well-organized materials have always impressed the Commission.” [This “in-depth approach” – was it any different than Franzmann??] … This has always been a refreshing interlude when each delegation learns at first hand that the situation in the other church is not as bad as it was made out to be by some agitator, news release, or disaffected commentator." [These "disaffected commentators" were the watchmen on the walls defending orthodoxy.]

 316: “It is fortunate that the presidents of our two churches are cousins. [J.A.O. Preus, David Preus] They have known each other since early childhood and can communicate with each other with genuine understanding and affection. Even though they may disagree in matters of ecclesiastical procedures, they share a common faith in Jesus Christ as Lord and Savior. Both are committed to be faithful to the Holy Scriptures and the Lutheran Confessions.” [Fendt would hardly admit to real doctrinal differences that David later described in his book Two Trajectories.]

317: WELS, John Behnken and prayer fellowship: "I well remember many years ago, when the old fellowship was broken between the Missouri and Wisconsin Synods, President Behnken and I … He told me how for many years he had had Thanksgiving Day dinner with a close relative (sister perhaps?) who belonged to a congregation of the Wisconsin Synod. He went on: "Now she will have been told that we cannot any longer pray together. What would you do?" [The theological leader of the LC–MS asked an ALC professor how to handle a question of fellowship.] I responded quickly: "I would pray with her" and he said "I shall.""  [Behnken practiced prayer fellowship with one who would not believe it proper and thereby do violence to her conscience. See Luke 14:26 – "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters…he cannot be my disciple".

- - - - - - - - -  Concluded in Part 3  - - - - - - - - -

In the next Part 3 we conclude our series.