# Der Lutheraner_St. Louis Missouri_1849 04 02_S123
# AI translation — CHI Digital Archive (demonstration)

123

nity of Christ at His baptism. Of this the hymn also treats: “Was fürcht'st du Feind Herodes,” which Dr. Luther translated from a church hymn composed by Sedulius in the 5th century. Since, now, the second of the miracles named is preached upon on the 2nd Sunday after Epiphany, there remain for that festival yet two evangelical pericopes, of which, according to Dr. Luther's counsel, that of the baptism of Christ especially should be treated on this festival, since a special time in the year, after all, must be appointed for it, as most of the Lutheran church orders also have done, for various Sundays.

The Sundays after Epiphany, as also Septuagesima and Sexagesima, have in all church orders, with very few exceptions, the pericopes still in use at present.

The festival falling in this season, the Purification of Mary (February 2), has throughout been celebrated as a whole festival day, and in connection with it particular regard has been had to the Song of Simeon, through which Christ likewise is revealed.

The Festival of the Annunciation of Mary (March 25), which usually falls in the Passion season, is observed according to all purely Lutheran church orders as a whole festival day in honor of the article that JESUS Christ was conceived by the Holy Ghost; but when it falls in Holy Week, it is celebrated on the Sunday before or after Easter, and indeed: “After old custom, that during the same time one may preach unhindered the holy suffering and resurrection of Christ.”

The Lenten or Passion season begins with the Sunday Quinquagesima or Estomihi (strictly speaking only with the next Wednesday) and closes with the Saturday before Easter. Of the earlier regulations concerning fasting, the Lutheran Church retained, as with the Advent season, only the prohibition of weddings and public amusements. In the Sunday forenoon services there was preached only upon the Gospels still in common use, which all present the LORD Christ as the Overcomer of the world and of the devil, as the prescribed Lenten collects for the praise of God and the comforting of believers bring out, likewise the hymns appointed for this season, for example: “Ein' feste Burg ist unser Gott” and “Was kann uns kommen an für Noth.” In the weekday services, and in the country also in the Sunday afternoon services, there was preached upon the harmony of the history of the Passion, newly edited by Dr. Bugenhagen, as it is to be found in the older Agendas and hymnals.

With regard to the observance of Holy Week, or Still Week, from Palm Sunday on, the Lutheran church orders divide into two classes; the one, and the more numerous, has the whole history of the Passion repeated, either in sermons on the single days, or, where this was not possible, by reading the history of the Passion in three divisions.

On Maundy Thursday, which already in old Lutheran church orders occurs only as a half holiday, there was preached of the institution of the Holy Supper, unless Palm Sunday was appointed for this.

On Good Friday, which for the most part is designated as a whole holiday, there was laid as the foundation, following the example of Christian antiquity, as the Gospel either the whole history of the Passion, or the last part of it, or Matthew 27:45–50.

The Easter Festival, in blessed memory of the resurrection of JESUS Christ from the dead, as already remarked above, is originally observed with a three days' celebration. In the arrangement of the pericopes no change has been made, except that for the second festival day as Epistle Acts 2:14 ff. also occurs.

The Sundays from Quasimodogeniti to Rogate are regarded as belonging to the Easter season, for most of the Gospels prescribed for them, which are taken from the farewell discourses of Christ, are to show the fulfillment of what the LORD had foretold to His disciples of His dying and rising again. Besides, in this season, according to the counsel and example of Dr. Luther, there should be diligent preaching, especially from 1 Cor. 15, of our resurrection, without which the resurrection of Christ would not bring us full benefit.

(To be continued.)

Political Correspondence from Germany.

(Conclusion.)

Meanwhile the National Assembly had wasted much time with deliberation on the fundamental rights, with many interpellations of the ministers, with much wanting to govern and many quarrels, and saw itself compelled, by events as well as by the general temper of the people, to pass from the second deliberation on the fundamental rights to deliberation on the imperial constitution. But when the Left perceived that the work of union, in spite of all hindrances, revolts, and agitations, was nevertheless going to be accomplished, it, which before had cried with all its might for unity, for centralization, and disregard of all the particular interests of the several states and princes, suddenly threw itself upon the opposite side, and declared through one of its chief spokesmen, Robert Blum, frankly and brazenly, that wherever a state defended its special interests over against the imperial government, it would stand on that side. For since the governments now showed themselves willing to unite with the imperial government, and the latter at the same time performed its lawful calling of opposing not only the outer but also the inner enemies of the Empire and of order, the Left declared the imperial government reactionary, and the echo of the clubs sounded it back. Yes, Arnold Ruge withdrew from the National Assembly and betook himself to Berlin, where anarchy was beginning to flourish and whither shortly a Congress of Democrats was to assemble, which intended nothing less than to blow up the Parliament in Frankfurt and to constitute itself as the genuine and rightful representation of the people. Ruge meanwhile went about in the country, agitating and raging, declaring Frankfurt a wretched village in which he could no longer have stayed, because he had seen that for the cause of the “People” there was nothing more to be done and gained there. Robert Blum, however, had gone to Vienna as envoy of the Left, to bring to the Reichstag there thanks and applause for its Hungarian-friendly and emperor-hostile resolutions, and had appeared there in the Aula among the students as a sort of Danton, and then had become leader of the barricade fighters.

In Vienna, namely, the so-called German and the Slavic parties stood opposed to each other in and outside the Reichstag. The numerous Slavic peoples of the Austrian state had made use of the general confusion and the impotence of the governments to rise up, and already at the time of the election of the Parliament at Frankfurt had been openly engaged with a Slavic league, for which their deputies had assembled at Prague. Indeed nothing came of it there, because of the delegates scarcely two understood each other, but they had yet hindered the elections in almost all Bohemia, put the Germans in mortal terror, and thrown all order into confusion, until Prince Windisch-Grätz, the commandant of Prague, by his cannon and his calm, firm bearing, brought them back to quiet and order. The Vienna Reichstag, however, knew little thanks to the prince for it, and when the Ban Jellachich of Croatia, empowered by the Emperor, marched against the Magyars, that is, the proper Hungarians, who had long begrudged all the other peoples of Hungary equal rights with themselves, indeed had even wanted to rob them of their national language, who had now also revolted completely against the Emperor, had torn his envoy Count Lemberg from his carriage on an open street in Pesth, murdered him, dragged his corpse about the streets, and in bestial fury had all but licked his blood, yet all the while kept pretending to the Viennese that they held with the Germans and only wanted to prevent the Slavic dominion from rising; then all Vienna blazed up anew against Jellachich and against the “Camarilla” which had induced the Emperor to such steps. Now several Vienna regiments were to march out against the rebellious Hungarians, but, incited by the agitators, bribed with Hungarian gold, befuddled with German beer and brandy, they refused to march. The raging mob sought out the Minister of War, Latour, a man of long-standing and great merit for the military establishment, from whom that order to march had proceeded, in his palace, dragged him out of his hiding place, drove him down into the street, and as he was about to step among the people, one thrust him through the neck with an iron bar, an