Walther vs. Delitzsch on "human side of Bible" (LuW 1880)

      Six years before C. F. W. Walther wrote a passionate defense of the Inspiration of Scripture in the "Foreword" to the 1886 Lehre und Wehre, he wrote a short blurb about a famous German theologian on this same subject.  In Franz Pieper's Dogmatik, Pieper stated of Dr. Franz Delitzsch that "he deserted the inspiration of Scripture". — From Lehre und Wehre, vol. 26 (1880), p. 18-19 [EN]: 

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Biblical Criticism. Dr. [Franz] Delitzsch writes in a preface to the work of [Pastor Adolph] Saphir, pastor of the Presbyterian Trinity Church in London, Christ and the Scriptures (Leipzig 1879): 

“The impiety with which some theologians treat the Holy Scriptures and thus undermine the foundation of our Evangelical people, born of the spirit of the Reformation, is becoming ever more immoderate and exasperating. We do not deny the right of criticism, but we reject the profanity of its approach, which tears down without building, and from which vanishes its awe-inspiring divine side over the human side of the biblical books. There was a time when people talked about dead orthodoxy. In our time there are all the more dead critics, from whose books we can see vain decay. They have not penetrated the experiential path of repentance to the life of faith and are therefore not able to judge spiritual things spiritually. Of course, the Holy Scriptures are also an object of scholarly research, but they want to be more than that, and whoever does not accept them for anything else, they become a stench of death to death. It is not merely a monument to the history of religion, but the document of God's ways to the salvation of mankind, the document of the way of salvation that leads to the saved community of God, the document of God's will that leaves no questioner in the lurch. Only those who have begun to feel the need for the forgiveness of sins will learn to appreciate the value of the Holy Scriptures, if they continue to submit themselves to the course and guidance of grace on the basis of this basic prerequisite of spiritual experience. The present book of Saphir is a precious guide to the lifting of the hidden treasure.” — 

Would not Dr. Delitzsch himself like to emphasize the so-called "human side of the biblical books" so that the word of the Apostle "vanishes" through his treatment of the same [“human side”]?: πᾶσα γραφὴ θεόπνευστος καὶ etc. (2 Tim. 3:16) [LED “all scripture, inspired of God”] W. [Walther]

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While Delitzsch's Preface may sound pious enough, yet his "divine-human" Scripture, just like today's LC-MS "divine-human" Scripture, is exposed by Walther for what it is. Walther is saying in his short comment that to speak of the “so-called ‘human side of the biblical books’” is to essentially erase, or "vanish" the “divine side”, to negate 2 Tim. 3:16, which in Greek says "All Scripture is God-breathed". 

      I took a little time to read from the book by Pastor Adolph Saphir who was a converted Jew, and found that it ostensibly seems to uphold the divinity of Scripture. He reminds me of Alfred Edersheim, another converted Jew who became an author about the same time. But we see how Walther focuses on the Preface and sees through Delitzsch's seeming regard for Holy Scripture. Walther focuses on the contradiction that exposes Delitzsch's, and today's LC-MS's, actual weak position towards the Holy Scriptures. I take this opportunity to repeat Walther's final warning written in 1886:

“Beware, beware, I say, of this 'divine-human' Scripture. It is a devil's mask, for at last it manufactures such a Bible according to which I certainly would not care to be a Bible Christian; namely, that henceforth the Bible should be no more than any good book, a book which I would have to read with constant scrutiny in order not to be led into error. For if I believe that the Bible also contains errors, it is to me no longer a touchstone, but itself stands in need of one. In a word, it is unspeakable what the devil seeks with this 'divine­-human' Scripture.”

Les Misérables: Chaste adulterers, honest thieves, truthful liars — LuW 1863

      Lehre und Wehre published a short blurb in 1863 on a subject that surely speaks to our time. The editor could be Walther, but that is not certain. In any case, the story exposes the hidden, or not so hidden, agenda of what passes today for entertainment in the various media forms.  In 1863, the media form was novels. — From LuW vol. 9 (1863), p. 94 [EN]:  

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Novels. As is well known, the novels that are now most widely read, indeed devoured by thousands, are novels of trends, that is, writings that do not want to serve the other general purpose of this literature, namely entertainment, but rather pursue certain special trends in the form of an invented exciting story, namely that of generating hatred and contempt against the existing religious, governmental and social relationships, as the source of all misery, and longing for the realization of the new radical-humanist ideas, as the only salvation of the world. Among these contemporary novels of trends, which are also devoured by the German and English public, is the book Les Misérables (The Wretched). In a public lecture about it, Pastor Kögel from the Hague said: 

“Man alone is guilty of sin. Victor Hugo knows nothing about this in his widely read book Les Misérables, which is also praised as Christian (!) [LuW editor’s mark]. He does not know how to draw a Christian; man, evil, the infinite is a fine trinity. This book is quite capable of increasing ignorance. Who is responsible for the evil? His answer is: the society gave me and I ate, it took away and I spoiled. Sin becomes an accident. The book is a religious book of sentimentality, it is the cult of novels, of chaste adulterers, of honest thieves, of truthful liars. The enlightened Christian can learn from it how very differently the Bible judges than Victor Hugo, but the deluded will learn from it to cast all blame on social and governmental relationships.” 

This novel is apparently a companion to Uncle Tom's Cabin.

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Only until recent years, especially after Susan Boyle made her stunning singing debut, have I become aware of the notoriety of the book Les Misérables by French author Victor Hugo. But these American-German Lutherans were quite aware of the "special trends", the "radical-humanist ideas" in Hugo's book in 1863, the year after its publication. — We note that the book Uncle Tom's Cabin was published just 10 years prior to Hugo's book and so the Lehre und Wehre editor did not miss the connection between these books. The irony of the final editorial comment above is that in 1927, 64 years later, Der Lutheraner ran a Concordia Publishing House advertisement that not only offered Harriet Beecher-Stowe's book for sale, it even promoted it. We can see that even in 1927, the Missouri Synod was beginning to slip away from its former staunch defense of orthodox teaching into what it is today in the LC-MS.

KFUO's greatest sermon? Pieper's address in 1926

      On this day, January 24, 93 years ago in 1926, Dr. Franz Pieper delivered a radio address on KFUO at 11 PM in the evening.  The sermon was subsequently printed in the February 2 issue of Der Lutheraner.  KFUO had begun broadcasting a little over a year earlier in December 1924.  As far as I am aware, this may be the only radio address sermon printed in Der Lutheraner, at least up to 1934. From DL, vol. 82 (1926), p. 33-34 [EN]. English translation by DeepL, modified. Underlining follows Dr. Pieper's emphasis:

Radio address,

delivered during International Radio Week, January 24 [1926], 11 p.m., by radio station KFUO at Concordia Seminary in St. Louis, Mo.

To all listeners near and far, grace and peace in Christ, the Savior of the world!

What does every man need in the world? What does every man need in the world above all the other things that exist in the world and that he may desire? If I wanted to answer this question according to my human opinion, it would have no value at all. Other people would express other opinions. A general agreement would be impossible. 

Dear listeners near and far! Among the many millions of books that exist in the world, there is one book of a unique nature. That is the Bible. The Bible is the Word of God. From God's Word I will answer the question of what every man needs above all other things. Briefly summarized, the answer is: Every man, because he is a sinner before God, his Creator and Judge, needs the forgiveness of his sins. Before God's judgment seat, all men without exception stand as sinners. Before the secular court there are two classes of men, civilly respectable and civilly criminal. This is also taught in the Holy Scriptures. The Holy Scripture says Rom. 13 of the secular authorities that they are God's Servant, not to fear good works, but evil. Civil justice has its great value. On it rests the welfare of every civic community or state, and more than on a strong army and fleet. That is why we support all measures that serve civic morality. 

But before God, before God's judgment seat, there are not two but one class of people: sinners. God says very plainly in His Word, "For there is no difference here: they are all sinners, and lack the glory which they ought to have before God." [Rom. 3:23 LED] And again, "There is none righteous, no, not one." [Rom. 3:10] But if it stands thus, all men are sinners before God, then all men also need forgiveness of their sins.

But how do we obtain this forgiveness? The answer that all men give to this question, according to their human point of view, is: by moral improvement of life, or at any rate by works of our own, by works that are suitable to induce God to forgive sins. But this is a great error. God's judgment is otherwise. God judges in His Word, "By the works of the law no flesh shall be justified in his sight." [Rom. 3:20 LED] But how, in what way then is the forgiveness of sins obtained? This is what the Scriptures tell us in the same place where they declare all men without distinction to be sinners before God. For it does not merely say, "There is no distinction here, they are sinners, and lacking the glory which they ought to have in the sight of God," but adds, "And are justified without merit by his grace through the redemption that came by Christ Jesus. [Rom. 3:24 LED] 

Yes indeed! "through the redemption that came by Christ Jesus". Jesus Christ, the eternal, incarnate Son of God, is a very different Savior than, for example, Confucius, Buddha, and all the invented saviors of men. These all teach men what works they must do to make the Deity gracious to themselves. Because no man is justified before God by the works of the Law, Jesus Christ attacked the matter in a completely different way. He has taken upon His own shoulders the burden that is upon men. He has put Himself in the place of men, has become their substitute before God. He has perfectly fulfilled the divine Law in the place of men, and He has paid on behalf of men all the debt of sin which men had incurred by transgressing the divine Law. The Scriptures testify, "Behold, this is the Lamb of God, which bare the sin of the world." [John 1:29 LED] And we sinners become partakers of the forgiveness of sins purchased by Christ when we humble ourselves before God, recognize ourselves as sinners worthy of condemnation, and at the same time believe in Christ, that is, place our trust before God in the forgiveness of sins which Christ has purchased for us and for all men.

Two things, then, are true. First, it is true that no man can enter heaven without Christ. Christ himself testifies, "I am the way, the truth, and the life: no man cometh unto the Father, but by me:" [John 14:6 LED] and Christ's apostle John, "He that hath not the Son hath not the Father." [1 John 2:23 LED] Secondly, it is true that this one way to salvation is prepared for all men without exception. I do not personally know all the people who hear me near and far tonight. But I know from God's Word that all to whom I speak are sinners before God. But I also know from God's Word that perfect forgiveness of sins is available to all without exception through the redemption that took place through Christ 1900 years ago. Heaven is wide open to all without exception. Christ invites all without exception through His word to come to Him with trust. He says Matth. 11:28: "Come unto me, all ye that labor and are heavy laden, and I will give you rest" and Joh. 6:37: "Him that cometh unto me I will not cast out" and Joh. 3:16-17: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to judge the world, but that the world through him might be saved." Praise be to Jesus Christ, the faithful Savior of the world! Out of gratitude, let us also serve him faithfully, faithfully serving our neighbor who is in need of our service. For the Saviour saith, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." [Matthew 25:40] The grace of our Lord Jesus Christ be with all hearers near and far! Amen.       F. Pieper. [Franz Pieper]

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This sermon demonstrates again how simple Pieper keeps his messages, always focused on God's grace for a sinful world. No long drawn out narrative, no scholarly rhetoric, just Sin and Grace… in Christ. — This sermon may now be added to the meager number of Pieper's sermons that found their way into print.

Catholics, the Press, and Politics in 19th century America

      I made note of two short blurbs on the above topics while reviewing Der Lutheraner in the late 19th century, after Walther's passing.  Did those who followed Walther also warn against Rome like he did?  We find out from two of those who followed in his footsteps.  From Der Lutheraner, Vol. 50 (1894), p. 31 [EN]: 

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The Jesuits and the Press of this Country. A newspaper reports: “Every Jesuit college in America has a journalism class to train young men and girls to work on the various daily newspapers. And almost every large daily paper in this country has employed one or more of the graduates of these classes. The staff of the Associated Press, as well as of other similar companies for the circulation of the daily news, consists largely of Roman Catholic managers and reporters.” — Rome knows that as fear of Rome wanes, so does vigilance against Rome. That is why the Roman dragon is retracting its claws for the time being, is feigning like a lamb, and is leaving no means untried to make public opinion favorable to itself.     F. B. [Friedrich Bente]

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I was not surprised at Bente's report from his time and glad that he brought this to light, to show that the influence of Rome was growing even then. And the Associated Press can be questioned regarding its promise of giving "an accurate and impartial report of the news". — Anecdotally, I was surprised to recently find that the Wall Street Journal not infrequently shows pictures of the Pope on its front page, even though my reading of the same paper in the 1970s found little or no references to Roman Catholicism in that earlier period.  

      And from Vol. 55 (1899), p. 36 [EN]: 

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The papists are now proceeding to establish yet another, the fourth, institution of higher learning in our federal capital, Washington. It is to be named "Collegium of the Holy Cross" to provide an even higher education for students who have already been through the Roman Catholic University of Notre Dame in Indiana. The plans for the main building have already been largely made and the funds, it is said, are ready, so that the construction can be started immediately, and already in September of this year, classes are to begin in the new institution. It is certainly no accident that the Papists should choose the State [national] capital for institutions of this kind, while they could build the same or larger institutions in many other places at less expense, and in areas where the Roman Catholic population would be much stronger than in the District of Columbia. It is political influence that is sought and unfortunately found, in that where the representatives of our people are together, and at the same time the representatives of all foreign nations are easily accessible, a number of the most learned and spiritually eminent men from the Roman Catholic Church of this country are gathered into the faculties of these institutions, who can then, at any time, exert their influence where it can be most effective for the political interests, and by showing the studying youth the ways of higher politics, in which they again find opportunity to promote the plans of the Roman See in many ways. Our public affairs are now already influenced by the papist dignitaries of the land to an extent which no one would have thought possible fifty years ago, and we American Lutherans have now more than ever the duty to warn against Rome as a dangerous enemy, not only of the Church, but also of the State. A. G. [A. L. Gräbner]

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A search of current Catholic/Jesuit institutions in the Washington D.C. area turned up only 3: Catholic University of America, Georgetown University (Jesuit), and Trinity Washington University (Nancy Pelosi, Class of 1962).  The last of these could be what Gräbner reports on above, but that is speculation.  In any case, Catholic influence in Washington D. C. is overwhelming now, and this blog does not have space to list all but the above mentioned Speaker of the House Nancy Pelosi, President Joe Biden, and Supreme Court Justice John Roberts. Seven members of the Supreme Court are currently Roman Catholic, followers of the Pope. — Now even Lutheran professors of "conservative" Lutheran synods have been trained at Catholic/Jesuit universities. But Gräbner's charge to American Lutherans, "to warn against Rome", is needed now more than ever. Lord, have mercy on us!

How to start a new religion (Lépeaux and Tallyrand)

      In the 1893 volume of Der Lutheraner, I ran across a short blurb by the editor (A. L. Gräbner?) on a discussion of two Frenchmen on the subject of Religion during the time of the French Revolution.  From Der Lutheraner vol. 49 (1893), p 188 [EN]:

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Lépeaux,
Talleyrand

Advice for a founder of religion.

Of [Louis Marie de La Révellière] Lépeaux, a member of the French Directory, it is said that, after having devised with much difficulty a new religion, called "Theophilanthropy," but learning with chagrin that his invention had not met with the expected reception, he came to the famous statesman [Charles Maurice de] Talleyrand and sullenly complained to him of the failure of his plan. Talleyrand listened to the complainant and, when he had finished, replied:

"I am not surprised that you are encountering difficulties in your enterprise. To introduce a new religion is no small matter. But I could recommend a way in which I think you would like to succeed."

"And which would that be?" asked Lépeaux eagerly.

"It would be this," replied Talleyrand; "go and do miracles, cure all sorts of diseases, cast out devils, raise the dead, and then be crucified and buried, and rise again on the third day. When you have done all this, then may you accomplish your purpose."

The philosopher had not expected this advice, and the execution of it might have seemed a little difficult to him; affected and without saying another word, he slipped away.

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     This account reminded me of the story of another Frenchman, rationalist Réville, that Walther brought to light 20 years earlier. The German-American Missouri Synod Lutherans knew their history, and were masters at understanding the spiritual side of history. — The spirit of the French Revolution is very much alive… today in America.

Women's suffrage in the congregation (Pieper 1899) — "the spirit of the age"

      We saw in earlier posts how Walther (1885) and another writer (1872) defended the Biblical teaching of women in the congregation (here and here).  Now in 1899, before the turn of the century, we see how Prof. Franz Pieper not only carries on this doctrine, he emphatically reinforces it.  Der Lutheraner vol. 55 (1899), p. 35 [EN]:

Women's suffrage in the congregation. We read in the Lutheran Observer: "The German Philadelphia Conference of Pastors of the Pennsylvania Synod has decided against women voting in congregational meetings; the English Conference, on the other hand, has voted unanimously in favor of the measure." If this is the case, then the English Conference has unanimously decided against God's Word. God's Word says in 1 Cor. 14:34—35 [LED]: "Let your wives keep silence among the congregation: for it shall not be lawful for them to speak.… But if they would learn any thing, let them ask their husbands at home. It is evil for women to speak among the congregation." From this it follows that 1. women should not speak in the congregational meetings; 2. women should not appear in the congregational meetings at all, but remain "at home". Women and children have men as their natural representatives in church meetings, just as men are the natural representatives of women and children in public civic life. The English Conference of Philadelphia has placed itself in direct opposition to God's order with its decision. And this is not good. We can well imagine how that English Conference came to this unchristian decision. It simply gave in to the wrong public opinion. We Americans, for as highly as God has gifted and blessed us in many natural things, have become unreasonable and childish in some respects. This includes, in particular, the effort to abolish the natural, God-ordained difference between man and woman and to drag woman into the public sphere in the state and in the church. But the Church of God does not exist on earth to fool with the world, but to confess God's Word and will to the world. We hope that this English Conference, which calls itself Lutheran, will promptly take back its wrong decision. The Church never gains anything by making concessions to the spirit of the age. She has the promise of her Savior only if she remains faithful to His Word. F. P. [Franz Pieper]

Now there is no doubt how this will be received in our modernist soaked society.  But it is not Pieper that our society is against, it is God's Word.  And need I prove how the LC-MS has swallowed the modernist thinking of the English Conference above?… "hook, line and sinker".  Yet they would promote their defense of God's Word to society?

Koestering's Life and Work of E G W Keyl, in English (another BTL book)

[2024-11-22: added link below in red to a slightly improved translation.]

     As mentioned previously, Concordia Historical Institute, in conjunction with CPH, has published an English translation of Pastor J. F. Koestering's 1865 book Auswandering…, in English The Emigration of the Saxon Lutherans in the Year 1838.  This book is rich in church history and spiritual counsel and boasts a revised translation by the excellent Matthew Carver.  This book is so good that I determined that Koestering's other history, his 1882 companion book on one of the fathers of the Old Missouri Synod, Pastor E. G. W. Keyl, Leben und Wirken des Ehrw. Ernst Gerhard Wilh. Keyl, should also see the light of day in English.  And when I read in Koestering's preface that he suggested that this later book, along with his earlier book, would enable the reader to "get an exact idea of the Saxon emigration", I was even more glad that I had pursued this project. 

 

Are Koestering's histories reliable… or not?

It is an irony that while the great Walter O. Forster, in his much promoted CPH book Zion on the Mississippi, impugned the reliability of historians Koestering and Hochstetter, yet the editor(s) of the above CPH book by Koestering makes no such criticisms against Koestering.  So which is it, LC-MS, is Koestering reliable or not as a church historian?  Is Forster "opinionated", as author Stella Wuerffel judged, or not?  Let the reader of both of Koestering's books judge for themselves! — Especially enlightening are Koestering's account of Pastor Keyl's relationship to the emigration leader Martin Stephan.

1848 in Germany: "evil Democrats and revolutionaries"

Koestering demonstrates his spiritual understanding of church history by explaining (on page 45) that the upheaval in Germany in 1848 perpetrated by "evil democrats and revolutionaries" was actually the means that God used — evil means at that! — to open up the freedom for a church body to be formed independent of the State in that country, as it is in America.  That is how the Lutheran Free Church in Germany was allowed to form.

Notable Quotes:

12: "…rationalism prevailed at all German universities"

12-13: "Most of the [German university] professors taught their students … how they could tear it [the Gospel] out of the people's hearts without noticing it."

33: Martin Stephan "knew how to deceive many, even the authorities, so that he always came out of many investigations as innocent."

39: "Stephanism had its origin in a wrong view of the office of preaching."

99: Pastor Keyl "was a truly orthodox, a genuinely Lutheran preacher and theologian"

133: "Once an apothecary came to Keyl, who was very surprised about the many books that Keyl's library contained." [Keyl had a very extensive personal library]

      I have retained all the emphasis of words in the original by underlining them. The translation is not perfect, especially at page breaks, yet it is quite readable.  Now I present Pastor Koestering's second great history, in English:

A PDF file may be downloaded at Internet Archive here; a DOCX text file here; a DOCX text file of the original German here.

[2024-11-22 download new improved translation without page breaks >> HERE <<.]

      I have not read through the complete book yet even though it is only 159 pages in length.  But I plan to do so as I study both of Koestering's histories of the Old Missouri Synod.  May other English speaking readers benefit from this great book.

Denkstein, Memorial Stone: Old Missouri @ 75 years

      In 1922, 100 years ago, the Old Missouri Synod celebrated its 75th anniversary — 1847 to 1922.  Prof. George Mezger edited the commemorative book of essays which carried the German title of Denkstein, or Memorial Stone. — This past year the LC-MS celebrated its 175th anniversary, implying that they are the rightful heir to the Old Missouri Synod's heritage from its beginning. Because Mezger's book is such a milestone in church history, I determined that it deserved to be translated into English so that English speakers could get a better history than those presented to them by the historians of the later LC-MS.  

 

Why read Memorial Stone (Denkstein)? 

One will find many topics covered that shed light on the transitioning of the Synod during the Twentieth Century. For example:

— Those interested in the language question for the Synod and especially the importance of German, will find answers on pages 192 f., and 200 ff. 

— Those interested in the relationship of the Old Missouri Synod with Pastor Wilhelm Loehe will find helpful information in chapters 2 and 3.

— Those who have purchased the new CPH/CHI book The Emigration of the Saxon Lutherans in the Year 1838, an English translation of Pastor Koestering's German original, will find the references to it interesting.

— This book complements the readings of the English translations of Der Lutheraner and Pastor Hochstetter's History.

— The planned Lutheran classical school in Wyoming would do well to study the chapter on "Our congregational school system" and others.

— The unknown LC-MS blogger who wrote a plea for a new "Walther League" and its "Short History" would benefit from the chapter "Our Synod's work with confirmed youth" of 100 years ago. 

— For those that don't believe the reports of racism in Old Missouri, the chapter "Our Negro Mission" will benefit.

— For those interested in a hearty laugh (I laughed outloud), will want to read the last sentences of page 204 to the top of page 205.

      There are many valuable pictures and images presented in this book but I chose to use my own scans of the book to OCR it and my scans did not do justice to the photos of people.  So to compensate for this, I hyperlinked the page numbers of pages with photos to their matching page in Google Books so that one could click on the page number to quickly view a much better image.

      Now I present an English translation by DeepL with some corrections and several hyperlinks added.  The translation is not perfect, especially at page breaks and paragraph breaks, yet it is quite understandable:

A better way to view this is to download the PDF file from the Internet Archive site HERE.  Also the DOCX file for the English translation is available HERE. The formatted German text is available HERE.

      May the work of the Lord who so richly blessed the Old Missouri Synod be praised and honored by the reading of this book by a much wider audience.  Soli Deo Gloria!

Absolution & Justification: Old Missouri 1860 essay, in English (Pastors take note!)

[2024-06-10: updated links to Pieper's Dogmatics]

      Some of the more difficult doctrines of Christianity, are also its foundation.  As I surveyed the Convention Essays of the Old Missouri Synod (see here and here), the 1860 essay to the general Synod stood out as in great need of translation.  This essay was referenced extensively by Dr. Franz Pieper in his Christian Dogmatics book (Vol. III, pages 191, 208-211; Christliche Dogmatik III, 224-225, 246-248) in the section dealing with the Lutheran doctrine of Absolution.  As I proceeded to polish the translation, I could not avoid spending considerable time studying it, as it deals with the very heart of Christianity.   

      The essay's Theses were authored by Pastor Theo. J. Brohm, as reported by Pieper. This is probably why it has not been translated yet since it was not recognized as Walther's product. But since Walther was present, and there was considerable "free discussion" on this extremely important topic, I consider this essay to be as much a product of Walther as Brohm, probably more. In the year before, 1859, Walther had presented the first of his major essays on the Lutheran Doctrine Justification to the Western District and that naturally led into this "intimately connected" doctrine of Absolution. In my heart, there was no one but Walther who could have been so clear and forceful in teaching and defending this doctrine, even among his own pastors!  The reader will note how even these pastors struggled with it. Any dear reader who struggles with the teaching of "UOJ", or Universal, Objective Justification, of the Lutheran Church will find adequate defense of it in this essay. — The essay is not excessively long at 25 pages. It deserves careful study by all pastors, and all who covet their soul's salvation.  What follows is my partially polished, somewhat imperfect, translation with my personal highlighting for my own benefit in study it. Walther's 1859 essay has been identified as his "LDJ" essay. I would now give this essay the name of

the 1860 "LDA" essay:

A DOCX file of the above may be downloaded here.

The errors of Romanizing Lutherans, the Reformed (especially Methodists), and the Roman Catholic Church are exposed and defended against.  May the reader benefit, as I have, in growing in faith.  God Grant It!  Amen.