RH10: Hoffmann criticizes Walther, “Thank God Missouri also errs”; Hochstetter defends; Yes & No theology

   This continues from Part 9 (Table of Contents in Part 1) in a series presenting Pastor's Hochstetter's critique of an 1881 German pamphlet on the Old Missouri Synod. — In this segment Hochstetter reveals the way that Hoffman, while he compliments ("Yes") Walther or the Missouri Synod, actually intends to criticize ("No") its core doctrines. And one such criticism gives Hochstetter the opportunity to offer one of the most memorable defenses of Walther that I have ever read. I quoted that at the beginning of my blog series presenting Hochstetter's History of the Missouri Synod. — From Lehre und Wehre, vol. 28 (Feb. 1882), pp. 78-79 [EN]:

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

How the Missouri Synod is Judged in Germany Today.

[A review of an 1881 pamphlet by Pastor Rudolph Hoffmann of Germany]

By Pastor Ch. Hochstetter, Stonebridge, Canada.

 

Finally, it must be regretted here that the late Hoffmann, before he wrote this writing, did not familiarize himself with the book of Church and Ministry [EN], in addition to the sources he probably used for his historical account. Dr. Brömel on Walther's Die Stimme der Kirche in der Frage von Kirche und Amt [The Voice of the Church in the Question of Church and Ministry] also says that this book is an important and clearly decisive one through its historical testimonies. Meanwhile, Hoffmann lists Walther's sermon books and Pastoral Theology as “excellent” books, and it is surprising that he nevertheless, despite the fact that he lacks knowledge of the doctrine of the Church, draws the following description from the author of the book of Church and Ministry, which contains a protest against Grabau’s doctrines, indirectly also against all and every bondage of the Church. After Walther is called the creator and spiritual leader of the synod, “he who knows him knows her,” etc., p. 24 further states: 

“Walther is a faithful son of the German Reformation; having emerged from the Saxon Lutheran Church, he recognizes in Lutheranism the genuine continuation and resurrection of pure apostolic Original Christianity. Called from the beginning to lead his brothers in faith in America, he has maintained his outstanding position with honor and with iron diligence has acquired an astonishing wealth of thorough scholarship. He has complete command of his Augustine and <page 79> Luther, and has such an in-depth knowledge of Old Lutheran dogmatics as hardly any theologian of our time. Equipped with the gifts of a sharp dialectic, a skillful presentation and an important eloquence supported by the warmth of conviction, it was easy for him to make the spirits subservient.” — 

Regarding Hoffmann's last expression it must be noted that Walther does not make the spirits subject to himself but to the Word of God; but he knows how to teach it so emphatically and clearly that the truth must prove its irresistible power, that doubt must give way, while that which seemed difficult to some becomes easy and the uncertain finally becomes certain! —

When Hoffmann on the other hand again exclaims p. 29: 

 

“Thank God Missouri also errs and we wish but that she above all becomes more modest in her polemics and humbled by the instruction of 1 Cor. 13:12”, 

it must be noted: Paul offers a consolation there, which the Missourians are also in need of, because we feel and know well that we are not yet walking in the light of glory here, where we are to see God in his presence, that is, where we are also allowed to see through the divine mysteries (a priori). Meanwhile, we are satisfied that we may clearly recognize the way to eternal life in Christ, and whether we recognize the truth here piecemeal, i.e. one thing after another (a posteriori), the mirror of the divine Word, which is also a light, shining in a dark place, is bright enough to fulfill Luther's interpretation of 2 Cor. 3:18: “as the mirror sees an image, so our heart sees the knowledge of Christ!” 

Just at this the weakest side of unionistic mediation theology becomes obvious that it wants to unite Christ and Belial by its Yes and No, especially by its alleged struggle for progress, and thereby falls into a doubtful doctrine that does not make hearts certain and confident in faith, but more and more uncertain!  For only the truth revealed in God's Word clings firmly in the conscience and brings the heart to rest, as Augustine already confessed. Everything that is unmistakably revealed to us in God's Word we therefore respect for the true doctrine of faith, and we do not envy the United Synod for the fact that fundamental articles also become an open question for them. 

- - - - - - - - - - -  Continued in Part 11  - - - - - - - - - - - -

      For all the compliments that Pastor Hoffmann offers Walther, he negates them all with his final statement that "it was easy for him to make the spirits subservient." This statement overturns Walther's scriptural, confessional basis. And Hochstetter's powerful corrective of this surely had to make Walther shed a tear of joy. — In the next Part 11…