# Der Lutheraner_St. Louis Missouri_1848 11 14_S44
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44

bidden: Curse David. Who can then say: Wherefore hast thou done so?" — Here the Holy Scripture testifies clearly and plainly that Shimei uttered his godless curse against David at God's command and impulse; but never does it admit that God could in any way be the author of evil. The godlessness was in the heart of Shimei through the working of Satan, even before he cursed David, but God so directed it that the godlessness of Shimei had to vent itself precisely in this manner and against this man David. This the pious King David, in the consciousness of his sinfulness, humbly acknowledges as a wholesome chastisement of God, and as David, so all true believers acknowledge the tribulation which is prepared for them through the wickedness of men as a wholesome visitation of God upon them, whereby they are to be amended and exercised in faith, without its being able to enter their mind in the remotest degree to accuse God on that account as an author of sin. — That Luther's meaning also in the words cited above, if indeed they were really so spoken by him, is no other than that indicated by us, appears most plainly, for example, from another of his Table Talks. It reads there thus:

"Origen, the teacher, had much to do with the question: whether God were a cause of evil? We, however, say straight out: No, God is not a cause of evil, but a Creator of all creatures, etc. But when one speaks thus, one should consider the end, the judge, and the cause. For truly God is not a cause of evil, creates and does not what is evil, although He gives the godless over to a reprobate mind; as it stands in the Psalter: But my people would not hearken to my voice; and Israel would none of me; so I let them go in the imagination of their own heart, that they might walk after their own counsel, Psalm 81:12, 13."*)

*) We cannot refrain from communicating, upon this important matter, some further illuminating utterances of Luther from his celebrated book: "That Free Will Is Nothing." He writes there, among other things: "First, even reason and the Diatribe (of Erasmus) admit that God works all in all, and that without Him nothing happens, nor is effectual. For He is almighty, and this belongs precisely to His omnipotence, as Paul writes to the Ephesians. Now Satan and man, both of whom are fallen and forsaken of God, can will nothing good, that is, what pleases God and what God wills, but they are bent upon their own desires, so that they can seek nothing but their own. But this will, thus turned away from God, and the nature of it, is not a nothing. For Satan and the godless man are not nothing, and have not no nature or no will, although they have a corrupted nature turned away from God. But this which, as has been said, has remained of nature in a godless man and in Satan is, as a creature and as a work of God, no less an object of the divine omnipotence and working than all other creatures and works of God. If, therefore, God moves and impels all in all, then He necessarily moves and impels also in Satan and in the godless. But God's impelling takes place in them just as they are and as He finds them, that is, since they are turned away from God and evil, and are carried along by that moving power of the divine omnipotence, they do nothing but what is contrary to God and evil; as when a rider drives a three-legged or a two-legged horse, he drives it just as the horse is, the horse going badly, namely. But what shall the rider do? He drives such a horse just as he does the sound ones, while that one goes badly and these go well; he cannot do otherwise, until that horse becomes sound. Here thou seest, when God works in evil men and through evil men, that evil indeed is done, but that God nevertheless can do nothing evil, although He does evil through evil men, because He, who Himself is good, can do nothing evil, but makes use of evil instruments, which cannot divest themselves of the impelling and motion of His might. The fault lies therefore in the instruments (which God cannot leave without His motion [ociosa]), that evil is done, although God moves them, no otherwise than when a carpenter splits badly with a notched axe. . . Let no one think, therefore, that God, when it is said of Him that He hardens or works evil in us (for to harden is to do evil), acts as though He first created the evil in us; as though He were like a godless innkeeper, who, as a wicked man, poured poison into a vessel not evil, to which the vessel contributes nothing, save that it allows and suffers the wickedness of the poisoner. For such a notion one seems to form of man, as if he were by himself good and not evil, when they hear from us that God works good and evil in us and that we, subject to the working of God, suffer it under compulsion. They do not consider enough how God with His impelling in all creatures cannot rest, and cannot allow any creature to rest. But whoever wishes rightly to understand this must think thus: that God works evil in us, that is, through us, not through God's fault, but through our fault, because (since we are by nature evil, but God is good) God, in that according to the nature of His omnipotence He impels us and carries us along with Himself, cannot do otherwise than that He, the Good, does evil with the evil instrument, although according to His wisdom He makes good use of this evil to His honor and our salvation. The Editor.

We close here with the hearty wish that the words last cited, because they apply so entirely to the Roman Church, may strike like a thunderbolt into the heart of all Catholics, but especially of those who knowingly lead the people away from God, the living fountain, and guide, or rather misguide, it after their own counsel, so that they may be startled out of their haughty, hypocritical security and cry for grace to Him with whom alone there is grace and plenteous forgiveness for all who from the heart turn to Him from their evil works; for where they do not turn from the heart, and will not be saved without merit, by pure and unmixed grace, through the blood of JESUS Christ, our only Helper and Saviour; then the almighty God is also a jealous God, and a God of vengeance, whose fire of wrath burneth unto the lowest hell. From this preserve us all, dear heavenly Father, for the sake of Thine only-begotten Son, and give us Thy Holy Spirit. Amen!

Minutes of the St. Louis District Pastoral Conference of the German Ev. Luth. Synod of Missouri, Ohio, and other States,

held at New Melle, St. Charles Co., Mo., on the 13th of Oct. 1848 and the following days.

There were present the Pastors:
1. R. Lange of St. Charles, Mo.
2. J. M. Johannes of Jefferson Co., Mo.
3. J. G. Birkmann of Madison Co., Ills.
4. C. J. A. Strasen of Horse Prairie, Randolph Co., Ills.
5. J. P. Kalb of Jefferson City, Cole Co., Mo.
6. C. J. H. Fick of New Melle, Mo.
7. F. Lochner of Collinsville, Madison Co., Ills.
8. J. F. Bünger of St. Louis, Mo.

Unfortunately several members of the Conference were prevented by sickness and business from being present. As much as this was lamented, so earnestly was the wish expressed that the members of the Conference should by no means neglect, if they could possibly arrange it, to take part in the sessions of the Conference.

First Session, October 13, Morning.

Pastor Bünger was elected President of the Conference, and Fick Secretary.

First the discussion attached itself to some resolutions of the last Conference. As regards the circulation of sermons, only P. Lochner had brought his along to the Synod and handed it in. In general it seemed inexpedient that the sermons should be handed in at the Synod, because for lack of time it all too easily gets omitted there. Accordingly it was resolved: that every member of the Conference, by St. John's Day of next year, in his district, let a sermon circulate in such a manner that he send it to his nearest neighbor, who then forwards it, with a note of the receipt and the sending off. Each one is then to bring with him his judgment upon the respective sermons to the next Conference, or, if he does not appear in person, he may also send it in writing. Whoever receives a sermon last forwards the same to the Secretary.

The relation of the Christian to the world was also discussed more closely. Certainly it is the duty of every Christian not only to die entirely in his heart to the world and its lust, but also, in the use of evangelical liberty, to be diligent in the greatest possible caution, so that he may not confirm the world in sinning, give no offense to the weak, and not endanger his own spiritual life. Hence the necessity of conforming himself in no respect to the world.

In this connection the talk turned to how a preacher should conduct himself in intercourse with others. It is impossible to set up beforehand definite rules for all cases. A preacher will nevertheless be most likely to be able always to hit upon the right procedure if he 1) seeks to be constantly composed in God, and thus preserves the necessary prudence; 2) diligently asks for wisdom, 3) is filled with holy love toward the souls entrusted to him, 4) is mindful that not only the eyes of the congregation, but also of the world are directed upon him.

In respect to the cure of souls it was emphasized that a preacher must earnestly guard against entering into tittle-tattle. If anything disparaging is reported to him about other members of the congregation, he is earnestly to re-