# Lehre und Wehre_St. Louis Missouri_November 1915_S514
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

514 Literatur.

wird es darum nicht an genügenden Abnehmern fehlen, um das Unternehmen
zum erfolgreichen Ende zu führen. Die in diesem zweiten Bande gebotenen, mit
Einleitungen und zahlreichen Fußnoten versehenen Schriften Luthers in eng⸗
lischer Übersetzung sind die folgenden: 1. & Treatise concerning the Blessed
Sacrament and concerning the Brotherhoods (1519); 2. K Treatise con-
cerning the Ban (1520); 3. An Open Letter to the Christian Nobility
(1520); 4. The Babylonian Captivity of the Church (1520); 56. A Treatise
on Christian Liberty (1520); 6. A Brief Explanation of the Ten Com-
mandments, the Creed, and the Lord's Prayer (1520); 7. The Eight Wit.
tenberg Sermons (1522); 8. That Doctrines of Men are to be Rejected
(1522). — Bezogen werden kann dies Werk, das in zehn Bänden von je unge⸗
fähr 450 Seiten erscheinen soll, vom Concordia Publishing House. F. B.

TRHNDS OE THOUCH＋ AND CHRLSTLAN TRUTH. By Joνμn A. W. Haas.
Richard G. Badger, Boston. 51.50.

In dieser Schrift unterzieht D. Haas vom Muhlenberg College die wich⸗
tigsten Hypothesen der Wissenschaften und Spekulationen der Philosophie einer
Kritit und sucht zu zeigen, was man dabei vom Standpunkt des Christentums aus
sich aneignen könne, und was man verwerfen müsse. Die Arbeit ist also apolo⸗
getischer Natur, und für solche, die mit Philosophie etwas vertraut sind, bietet sie
viel des Interessanten und Anregenden. Daß D. Haas dabei aber leider dem
modernen Geiste gegenüber Konzessionen macht, die man vom altlutherischen
Standpunkt aus nicht zugestehen kann, hat er selber gefühlt, wie das Vorwort
andeutet: „The advanced theologian will find fault because not enough
of the older position has been eliminated. The strict adherent of the
older position will claim that undue concessions to the modern spirit
have been made.“ Und in welchem Maße sich D. Haas bereits auf der ab⸗
schüssigen Bahn befindet, zeigt unter anderm folgende Stelle (S. 120 ff.): „1
evolution as a biological theory remains within its limits and Enovs its
sphere, it will not contradict the claims of Christianity. If we avoid
materialistie philosophy in biology, and if we do not make nature all⸗
controlling, we can accept evolution as not in disagreement with Chris-
tianity. A conflict can be avoided if biological science remains sober in
its oνn sphere, and does not antagonize Christianity within its sphere.
The only difficulty occurs FVhen evolution demands à control over all
existence. If it begins with an originally assumed matter and energy,
and passes upward mechanically, claiming the mechanical ultimates as
suflicient, it will, of course, contradict a spiritual religion. If the prob-
lem of all life is aà question of chemistry, confliet must also ensue. In.
the same manner, if biology has annexed these lower origins, and uses
them to explain the highest elements, there must certainly be cçonstant
Opposition between it and the Christian religion. It is neécessary that
there should be à proper limitation of evolution. The whole question
as to the incompatibility of Christianity and evolution depends, as Howi-⸗
son well says, on the stretch that evolution has over existence, especially
over human nature.“ But, on the other hand, Christianity must bDe care-
ful not to demand as Biblical facts old bypotheses of species. It must.
differentiate between Biblical statement in popular, religious language
and the interpretation which tradition has put upon the Biblical state-
ment. In this tradition there areé elements of past science, Wwhich have
unconsciously colored the Biblical account. Christianity must also treat
its documents historically, and not be disturbed if the temporal vessels
of its religious truths are not shaped scientifically. Were they thus
shaped, they wonld fail in their very purpose. It is general, popular,
descriptive, childlike language which is universal and lasting. But Chris-⸗
tianity must make certain great reservations over against any theory
of evolution. It must demand that the doctrines of a personal God, 0f
the final spiritual character of life and its origin, and of the divine
nature of man's spirit be not violated.“ Daß D. Haas sich hier zur Evo⸗
lutionslehre bekennt, war für uns keine sonderliche überraschung, da er schon
vor Jahren seine freiere Stellung zur Schrift ohne Rückhalt kundgegeben hat,
indem er erklärte, daß er die historischen, astronomischen und ähnliche Angaben