_________________________________________________________________ Historical Introduction Third Chapter History of the Augsburg Confession From THE AUGSBURG CONFESSION, A Collection of Sources. J.M.Reu. Concordia Theological Seminary Press, Fort Wayne, Indiana. Pgs. 349-383. Part four of four ______________________________________________________________ h. Netherlands. The Augsburg Confession made an early appearance in the Dutch121 language even if its first publication, 1543 and 1558, was not in the Netherlands but in the neighboring Wesel on Lower Rhine.122 A decided Lutheran movement existed in the Netherlands so early as 1518 but it grew stronger in the years 1530-1550. To care for the foreign merchants the Lutherans were permitted in 1550 to conduct private services in Antwerp. It seems that Franciscus Alardus was their first pastor who, however, was expelled by the government in 1557. Then the "Miracle year" 1566 brought religious freedom to the Lutherans and Reformed. At once the congregation, which had grown strong in spite of the ban on their services and the persecution, recalled Alardus and made Joh. Ligarius and four other pastors his assistants. This helps us to understand why a new Dutch edition of the Augsburg Confession appeared in 1566. Lindanus writes in the previously mentioned book: Confessio Augustana et Apologia Belgice cum confessione Antwerpiensis ecclesiae, anno 1566 edita in octavo. His information probably is again correct although we have not been able to find this edition.123 At Eastertime 1567 the Lutherans of Antwerp held their last public services. On the 10th of April the pastors were again compelled to leave the city. Thousands of the congregation's members, who desired Lutheran services, were compelled to do the same. One group went to Frankfurt a. M. In the same year they pub_________________________________________________________________ Historical Introduction Third Chapter History of the Augsburg Confession From THE AUGSBURG CONFESSION, A Collection of Sources. J.M.Reu. Concordia Theological Seminary Press, Fort Wayne, Indiana. Pgs. 349-383. Part four of four ______________________________________________________________ h. Netherlands. The Augsburg Confession made an early appearance in the Dutch121 language even if its first publication, 1543 and 1558, was not in the Netherlands but in the neighboring Wesel on Lower Rhine.122 A decided Lutheran movement existed in the Netherlands so early as 1518 but it grew stronger in the years 1530-1550. To care for the foreign merchants the Lutherans were permitted in 1550 to conduct private services in Antwerp. It seems that Franciscus Alardus was their first pastor who, however, was expelled by the government in 1557. Then the "Miracle year" 1566 brought religious freedom to the Lutherans and Reformed. At once the congregation, which had grown strong in spite of the ban on their services and the persecution, recalled Alardus and made Joh. Ligarius and four other pastors his assistants. This helps us to understand why a new Dutch edition of the Augsburg Confession appeared in 1566. Lindanus writes in the previously mentioned book: Confessio Augustana et Apologia Belgice cum confessione Antwerpiensis ecclesiae, anno 1566 edita in octavo. His information probably is again correct although we have not been able to find this edition.123 At Eastertime 1567 the Lutherans of Antwerp held their last public services. On the 10th of April the pastors were again compelled to leave the city. Thousands of the congregation's members, who desired Lutheran services, were compelled to do the same. One group went to Frankfurt a. M. In the same year they published the Augsburg Confession and Apology in History of the Confession 195 Dutch. A copy is found in Stuttgart and another in Marburg: Confessie oft bekentenisse des Geloofs van somnige Vorsten ende Steden der Keyserlycker Mayesteyt (op den Rycx dach tot Ausborch) ouergegheuen. Anno M.D.XXX. Apologie van de selfste Confessie. Nu Wederomme van Nieus opt alder neerstichst ende getrouwelycst vuyt den oudsten Hochduystschen Exemplaer (Anno M.D.XXXI te Wittemberg geprindt). In onse Nederlandtsche tale ouergesedt. Geprindt 1567. It is a volume of 864 pages, octavo. The last page has the imprint, Geprindt te Franckforth aende mayn.124 The title takes into consideration the previous editions but, in stressing the fact that it is a correct translation of the Editio princeps, it intimates that the former ones may possibly have been translations of some form of the Variata. On April 22nd 1578 the ban on public services was lifted in Amsterdam. Among others the Lutherans called Cassiodor de Reina, who at Frankfurt a. M. had become acquainted with the Lutheran fugitives from Antwerp. Soon a flourishing congregation "of the Augsburg Confession" Ä as they always designated themselves Ä with seven pastors was organized. Five preached in Dutch and two in French. They used the former editions of the Confession. At this time a French translation of Chytraeus' "History of the Augsburg Confession" appeared in Antwerp with the title: Historie de la Confession d' Auxpourg recueille par le D. David Chytreus, et nouvellement mise en Francois par Luc de Cop, en Antvers 1582. It had the Augsburg Confession on pages 72-106, translated from the Latin Editio princeps. The whole work evidently was printed for the French section of the Antwerp Lutheran congregation. But in 1585 the Duke of Parma took Antwerp after a long siege, and again the Evangelicals had the choice of leaving the city or becoming Catholic. Many fled to Frankfurt 196 Historical Introduction and there organized the "Dutch Congregation of the Augsburg Confession" under the leadership of Cassiodor de Reina. Still more of them went to Amsterdam, Middleburg, Haarlem, Rotterdam, and Gouda. Soon Amsterdam became and remained the center of Dutch Lutheranism. Here the next editions of the Confession were published, for in the Church Order of 1597 it was stipulated: "The pastors of this congregation shall regulate and determine all their teaching and preaching by the rule of the divine Word, the biblical, prophetical and apostolical writings, and according to our Symbolical Books, to wit the unaltered Augsburg Confession . . . the Apology of the same, the Smalkald Articles, and Formula of Concord, together with both Catechisms of Luther, and shall not teach or preach anything contrary to the same, be it privately or publicly, nor shall they introduce or use new phrases which are at variance with the same, or contradict them.125 The following revised editions (1614, 1644, 1682 etc.) did not change this paragraph, and today the Lutheran congregation at Amsterdam is still pledged to the Augsburg Confession. In 1618 a new edition of the Augsburg Confession was published, this time following the text of the Book of Concord; and then again in 1649 and 1650. Later on we find the Confession included in the hymnals, so 1671 (copy in University library Breslau (Sign. Bibl. IV oct. 126) and again in 1693 and 1778. Also in "School en Huysboek" of 1712, also as a part of the Dutch edition of the Book of Concord (1715, Rotterdam, Amold Willis). Today there are about 85,000 Lutherans in Holland, of which 40,000 live at Amsterdam. They are, however, divided into two church bodies, "The Evangelical Lutheran Communion" and the "Restored Ev.-Luth. Communion"; only the latter recognizes the Augsburg Confession. The pastor, upon entering office, declares that he believes whole-heartedly the History of the Confession 197 Word of God in the Holy Scriptures of the Old and New Testament, and that he is in accord with the fundamental principle of the Lutheran Church, as expressed in her Symbolical Books, that is, "the justification of the sinner through grace by faith in the redemption that is in Christ" Ä a rather loose statement. Which edition of the Confession is used today I am not able to say, since my inquiry remained unanswered. An impressive Jubilee celebration was held in Amsterdam this year at which the Queen was represented. Perhaps it helped to awaken and strengthen the Lutheran consciousness. In Belgium the German congregation of the Augsburg Confession, which before the war existed in Antwerp, is again slowly coming to life. i. France At the time of the Diet in Augsburg two French translations of the Augsburg Confession were made. The manuscript of the one is still in existence (reprinted by Foerstemann I, 355-368) while the other, up to now, has not been located. Neither one was printed at the time and never had any importance for France.l26 The latter must also be said of the following French translations. The first one was printed in 1561, for in Berlin (Sign. Df 1562) is found: Confession de Foy, present‚e par les Princes, Electeurs, Seigneurs et Communaut‚z des Eglises Reform‚es d'Allemagne … l' Empereur Charles cinquiesme, en l'assembl‚e des Etats d'Allemagne, tenue … la journee d'Augsbourg, recueillie par Philippe Melanchthon et depuis mise en Francois par S. E. 1561. A 1566 reprint of this translation is in Copenhagen. Since the place of publication is not given and since I do not yet know whether these editions have a preface, or some other mark which will help to identify the translator S. E., I am still in the dark and am unable to say what religious situation 198 Historical Introduction produced them. The title plainly points to a place outside of Germany-probably to Montbeliard France. It was Ä from 1397 Ä 1793 Ä a part of Wuerttemberg from whence the Reformation had been introduced in the 16. Century and from whence Frankfurt a. M. obtained a Lutheran pastor for her French congregation of refugees. Since in later years even the Formula of Concord was translated for this church into French, there is no doubt that it had also its own French translation of the Augsburg Confession. Still the Netherlands may also be taken into consideration, for secret Lutherans of French tongue were found there. The edition of 1566 would fit this situation better than the one of 1561 127 The next translation is of the year 1582 and appeared in Antwerp as a part of the French edition of Chytraeus' "History of the Augsburg Confession." When the French translation of the Harmonia Confessionum by Goulart (Geneva 1581), published in the interest of unionistic tendencies, was circulated in 1601 it also contained the Augsburg Confession,128 still it is not certain that this translation was printed. In 1585 French Lutherans of Antwerp fled to Frankfurt a M. and organized the French congregation of the Augsburg Confession. They also used a French edition of the Confession. As a French edition of Luther's Catechism was published there in 1594 for the benefit of this congregation,129 so possibly the Augsburg Confession was also published for them in the 16th Century. At any rate a copy is found in the City Library of Hamburg, sine loco et anno, which has been identified by the librarian as belonging to the end of the 16th Century. The title is: LA CONFESSION D'AVGSBOVRG Presentee autrefrois a l' EMPEREVR CHARLES QVINT. l' An MDXXX. par les Princes & les Estats protestants. Nouvellement traduite de l' Allemand & du Latin en Francois, 109 pages in Duodecimo. It is a translation of the Invariata. We History of the Confession 199 would not be surprised if it were found to be a separate print of the one in Luc le. Cop's French edition of the History of the Augsburg Confession by Chytraeus. This edition was reprinted several times. In Wolfenbuettel (Sign. Theol. 1787) there is also a copy, sine loco et anno, which has been placed in the year 1680. In 1679 and 1685 it appeared as a part of the "Home and Churchbook"129 of the Frankfurt congregation and probably was reprinted at different times. Then two other editions are found in the Landesbibliotltek of Dresden, also sine loco et anno, which contain Jean Delichamps' translation. I have not been able as yet to investigate their historical connections. Finally a German- French edition was published at Dresden in 1717. In the present France the Augsburg Confession is used in Alsace where the German editions are current. After the war of 1870-71, when the Lutheran Church of France proper was compelled to reorganize, Charles Pfender gave them a new modern translation: La Confession d'Augsbourg, traduction revue d' apres le texte le plus autoris‚ precede d'unc introduction. Paris, Schultz 1872.130 After the world war E. Roehrich again gave the Lutheran Church a new translation which he followed in 1928 with a translation of the Apology. Before me is: La Confession de foy de l'Eglise evangelique lutherienne (Confession d' Augsbourg). Traduction nouvelle pur E. Roehrich, I924; and Apologie de la Confession d'Augsbourg de Philippe Melanchthon. Les Articles de Smalcalde. Traduits et annotes par Edouard Roehrich, Paris I928. k. In Other European Countries In the chapter on England we quoted Coelestin's Historia comitiorum (II, 190) to the effect that Emperor Charles instructed his two secretaries, Valdes and Schweiss, to translate the Augsburg Confession into Spanish, and that the Portuguese ambassador also had it translated into his language. 200 Historical Introduction Whether this information is correct or not we leave undecided. Spalatin's Annals (p. 140) only mention a French and Italian translation. If Coelestin is correct Ä and that is very probable Ä they were at best only translations which never were printed and so had little influence in Spain or Portugal. The same is true of the Spanish translation made by the Spaniard Anton of Sandoval, who in Copenhagen had embraced Lutheranism, about the middle of the 17th century, which he sent to the Spanish king. Of greater importance is some information which I received from Spain. Mr. Th. Lindenmaier of Madrid wrote me on Sept. 23 that the Augsburg Confession is available in Spanish in a printed edition. It is an edition prepared to bring the Spanish people to an understanding of the gospel.132 That both, the Emperor as well as Campegius, wished to have an Italian translation made at the time of the Augsburg Diet is proven. Spalatin states in his Annals133 that the Emperor had instructed his secretary Schweiss to do this while Campegius had one made for the Pope, whose knowledge of the Latin was very faulty. Both translations undoubtedly were made but, after all, were only intended for private use. The Italian translation of 1562, which we mentioned in connection with Austria, while intended only for the country along the Adriatic, may also have found its way across the border into Italy. At any rate it made no lasting impression. The Augsburg Confession reached Constantinople and Greece in a Greek translation made by Paul Dolscius of Plauen in Saxony.l34 Camerarius and Joh. Lonicer are reported to have made previous translations but neither seems to have reached the press. So Paul Dolscius undertook the work and in May 1559 published at Oporinus in Basle: <<<>>> <<<< I don't do Greek so the next paragraph is possibly incorrect >>>> <<<>>> <<<>>> <<<>>> æ å ç ë ã åçî , ç ç åç ë ëà åç à , History of the Confession 201 ã åî î î åà à ç ç æà à ç ç ç ç ç , ç ç åî àåç ãà æ ç âî æà à ã î , çî ã ç åç à à í , æîçàí à î åà ã à ç å ã à . Confessio fidei exhibitia invictiss. Imperatori Carolo V Caesari Aug. in Comitiis Augustae, anno M.D.XXX: Graece reddita a Paulo Dolscio Plauensi. Basileae, per Johannem Oporinum. The preface is dated: E Salinis ad ripam Salae, Idibus Martij Anno salutiferi partus M.D.LVIII. The publishers imprint reads: Basileae, ex officina Johannis Oporini, Anno Salutis Humanae M.D.LIX. Mense Maio. Aside from the Latin Epistola dedicatoria the entire book is in Greek. Copies are to be found in Leipzig (University Library), in Koenigsberg (City and Uni. Library), Tuebingen (Sign,: Gc 174 8 ) and in Vienna (77 Aa 211). This work was again reprinted in 1587 at Wittenberg. Of this edition copies are found in Dresden, Wien, and Breslau (Univ. Library). In 1588 Philipp Gallus included this Greek translation in his edition which contained four languages,135 German, Latin, Greek and Hebrew. The same was done by Christian Reineccius in his edition of three languages.l36 It can be understood that a time, which transcted with one of these larger bodies. The pastors who came to the United States in the 17th Century, no matter whether they came from Holland, Sweden or Germany, and whether they were pietists or orthodox, were all pledged to the Augsburg Confession and taught in accordance with it. They also saw to it that the candidates, which they ordained, were pledged to this Confession. The first constitutions of those congregations, which were patterns for many of the later ones, contained a paragraph which acknowledged the Confession. Although the constitutions of ha -:@n in:@dish as an aid to the Jewish missions.l42 I. In America In America the Augsburg Confession is in use from Greenland and Alaska in the far north to Argentina in the extreme south. It was printed in Godthaab, Greenland in 1861 under the title: Naggartut navsurutait, ugperissan in Yiddish as an aid to the Jewish missions.l42 I. In America In America the Augsburg Confession is in use from Greenland and Alaska in the far north to Argentina in the extreme south. It was printed in Godthaab, Greenland in 1861 under the title: Naggartut navsurutait, ugperissatik nalunaeiamikik ukiok. The Lutheran missionaries in Alaska are all pledged to the Augsburg Confession. The three large Lutheran bodies which are represented in Canada (United Lutheran Church, Synod of Missouri, and the American Lutheran Conference) all recognize this Confession, also the Finnish and Icelandic congregations not connected with one of these larger bodies. The pastors who came to the United States in the 17th Century, no matter whether they came from Holland, Sweden or Germany, and whether they were pietists or orthodox, were all pledged to the Augsburg Confession and taught in accordance with it. They also saw to it that the candidates, which they ordained, were pledged to this Confession. The first constitutions of those congregations, which were patterns for manyPlatform which defended an American Lutheranism and and sought recognition for his revised edition of the Augsburg Confession (American Recension of the A. C. Part II, 61 ) Although he was not successful the strife engendered ended in the organizing of a new seminary at Philadelphia (1864) which was to hold unreservedly and unchangeably to all of the confessional books of the Lutheran Church. It also led to many synods leaving the General Synod and organizing the General Council 204 Historical Introduction in 1867 which pledged all of its members to the whole Book of Concord of 1580. The General Council has done very much, especially in the east, to ground the Lutheran church in a sound understanding of the confessions of the fathers. r a %ú@ wasú@e church's salvation. True, it also, differing from the Tennessee Synod, did not mention the Augsburg Confession in it was the church's salvation. True, it also, differing from the Tennessee Synod, did not mention the Augsburg Confession in its constitution but its young leader, S. S. Schmucker, at least held to the fundamental doctrines of Scripture and toiled for an Evangelical Christianity based on the revealed Word. Then in 1829 the general Synod adopted a constitution for the district synods which contained the statement that the fundamental doctrines of the Word of God are taught on a substantially correct form in the doctrinal articles of the Augsburg Confession. This also was inspired by Schmucker whose dogmatic instructions at the theological Seminary at Gettysburg were based on the doctrinal articles of the Augsburg Confession. But just the phrase "substantially correct" later on became the bone of contention. For after 1845 a new movement was becoming strong which, due to internal development, the new confessional trend in Germany and also the testimonies of the newly organized Missouri Synod's Lutheraner and Lehre und Wehre, demanded an unconditional adherence to the Augsburg Confession, and if possible, to all of the Symbolical Books. In opposition to this S. S. Schmucker in 1855 published his unfortunate Definite Platform which defended an American Lutheranism and and sought recognition for his revised edition of the Augsburg Confession (American Recension of the A. C. Part II, 61 ) Although he was not successful the strife engendered ended in the organizing of a new seminary at Philadelphia (1864) which was to hold unreservedly and unchangeably to all of the confessional books of the Lutheran Church. It also led to many synods leaving the General Synod and organizing the General Council 204 Historical Introduction in 1867 which pledged all of its members to the whole Book of Concord of 1580. The General Council has done very much, especially in the east, to ground the Lutheran church in a sound understanding of the confessions of the fathers. Dr. Krauth's English edition of the Augsburg Confession (1868), which goes back to the text found in the Harmony of Confessions of 1586, which, on its part, is again an only little altered translation of Taverner's of 1536; his The Conservative Reformation of 1872, in which he also gives a detailed explanation of some of the articles; Dr. Jacobs' Book of Concord with its valuable introduction and many documents relating to the Augsburg Confession (1883); Dr. Schmauk's Conservative Principle and the Confession of the Lutheran Church (1911) with its translation of Kolde's investigations regarding the Augsburg Confession, are all works for which the Lutheran Church owes their authors a lasting debt of gratitude. But the General Synod was not lacking in men under whose leadership the confessional element in their midst again became strong. Changes were made (Hagerstown 1895, Des Moines 1901, Atchison 1913) which brought them very close to the General Council and its nearly related sister the United Synod of the South. This movement towards a more strict confessional standpoint on the part of the General Synod ended 1917 in a merger of these three bodies which, as the United Lutheran Church in America held their first convention in 1918 at New York. They adopted this Doctrinal Basis: "3. The U. L. C. in America receives and holds the Unaltered Augsburg Confession as a correct exhibiters in China and India. The Synodical Conference comprises 1,351,000 baptized members in the United States. The American Lutheran Conference is engaged in Negro and foreign mission work in Alaska, Africa, India, China, Japan and Australia. Her membership in n Xç -¸bpïa, The (Norwegian) Lutheran Free Church, and the United Danish Church. Both groups have from the very beginning been pledged either to the Augsburg Confession or to all of the Symbolical Books. The long controversies in their midst had to do with the right understanding of the principles laid down in these confessions and with tates of the Union and Canada, is engaged in mission work in Central and South America and occupies large fields in Africa, India, China, and Japan. In this Jubilee year Dr. Neve has published: Story and Significance of the Augsburg Confession. The western synods, which were organized to care for the increasing number of immigrants in that territory are grouped in two large bodies: a) The Synodical Conference, which is primarily the large Missouri Synod, the Wisconsin Synod and the smaller Slovak and Norwegian Synods. b) The American Lutheran Conference which, since this fall, is made up of the former Buffalo, Iowa and Ohio Synods, the Swedish Augustana Synod, The Norwegian Lutheran Church of America, The (Norwegian) Lutheran Free Church, and the United Danish Church. Both groups have from the very beginning been pledged either to the Augsburg Confession or to all of the Symbolical Books. The long controversies in their midst had to do with the right understanding of the principles laid down in these confessions and with the question as to whether or not all doctrinal development had ceased with the Confessions of 1580. In their Book of Concord in three languages (Latin, German, and English), edited by Dau and Bente 1921, the Synodical Conference, particularly the Missouri Synod, has given the church a great work of lasting value while Th. Graebner has written a popular Story of the Augsburg Confession for its Jubilee celebration. 206 Historical Introduction Both groups extend over the whole United States and Canada while the Missouri Synod has independent districts in Brazil, Argentina, and sister synods in Europe and Australia. She also maintains missions for the Indians and Negroes as well as others in China and India. The Synodical Conference comprises 1,351,000 baptized members in the United States. The American Lutheran Conference is engaged in Negro and foreign mission work in Alaska, Africa, India, China, Japan and Australia. Her membership in the United States is 1,384,000 baptized souls. Dr. Bergendoff published this year The Making and Meaning of the Augsburg Confession. Other valuable articles appeared in the Lutheran World Almanac of 1930 under the auspices of the U. L. C. A. and the Synods now federated in the National Lutheran Council; also series in their various church papers. Each of these groups also arranged mass meetings and other services to awaken their people to a new consciousness of the Confession which they have printed in their hymnals in the German, English, Swedish, Norwegian or Danish languages. As faulty as the knowledge of the Augsburg Confession is in the American-Lutheran churches their members are still probably better acquainted with it than the common people in the European churches. It may be added that a joint committee of the General Council, General Synod, United Synod of the South and Joint Synod of Ohio prepared a new translation of the Augsburg Confession which was to be the Common Standard. It is to be regretted that it is not based on the Mainz manuscript in place of the Latin Editio princeps. Dr. H. E. Jacobs included this new translation in his People's Edition of the Book of Concord (Philadelphia 1911). My Luther's Small Catechism, 1930, page 319, offers the necessary information regarding the Central American History of the Confession 207 congregations who hold to the Augsburg Confession. There also, pages 320-324, will be found information relative to those of South America. Here we shall restrict ourselves to the three larger bodies: The Brazil (50 pastors and 169 preaching stations) and the Argentina (18 pastors and 80 preaching stations) Districts of the Missouri Synod; and the Ev. Luth. Synod of Santa Catharina, Parana, and other States (32,000 souls) which is connected with the Gotteskasten in Germany. All three are not only unreservedly pledged to the Augsburg Confession but also pledge their people to it. In Brazil the Confession has not yet been translated for the young folks who use the Portuguese language, only parts of it are available in manuscript form. Pastor H. M. Gehrt has prepared a Spanish translation of the Augsburg Confession for the work in Argentina which is to be published next year. m. In Other Parts of the World In Africa the Augsburg Confession is found in the German Federation of Churches of South and West Africa. This federation was organized in 1926. It embraces the following six groups: 1. The Ev. Luth. Synod of South Africa under the leadership of Pastor S. W. Wagner of Capetown. It includes all the congregations in the Province of the Cape of Good Hope and the Orange Free States and has 10,000 members. 2. The Ev. Luth. Synod of South Africa in Natal and Transvaal which is connected with Hermannsburg and has 2,900 members in 17 congregations. 3. The four congregations in Natal which are affiliated with the Berlin Mission. 4. The congregation in Pretoria; 5. The congregation in Johannisburg; 6. The 19 German Ev. congregations of the former German Southwest Africa of which the District of Windhoek alone numbers about 2,300 souls. Nearly all of these 208 Historical Introduction adhere to the Augsburg Confession as do the few congregations which are connected with the Free Church of Hannover. Then the large mission territory of South Africa must be considered. Director of Missions Dr. Knak of Berlin reports regarding this: "The Augsburg Confession is taught in our seminary for native teachers and pastors at Botschabelo in Transvaal, also at our theological seminary at Emmaus in Natal and in the United Teachers Seminary of the Norwegian, Swedish, and the Berlin Mission at Umpumulo in Natal. This is also true of the theological seminary of these three Missions in Oscarsberg in Natal. The Confession is discussed in the course in church history as well as in dogmatics." Reports of other missions, especially those of Hermannsburg and the Norwegians, complete the picture. Dr. Astrup, Superintendent of the Norwegian Mission in Untunjambili in Natal, wrote: "The Augustana was translated into the Zulu language by Rev. J. Reibeling of the Hermannsburg Mission about 30 years ago Ä Rev. Wichert of Hermannsburg writes 40 years Ä and has been utilized by that mission in educating its teachers, evangelists and pastors. The Schreuder Mission has also used this translation which though defective has been in constant use in our institutions and I have been especially interested in giving our evangelists and pastors a good grounding in this most important of our Lutheran Confessions. Our Co-operative Lutheran Missions (Berlin, Swedish, Norwegian and American [Schreuder-Mission] ) have for years been working on a translation of the whole Concordia into the Zulu language. I do not think it will be long before it is completed. It has been a huge undertaking." Whether the Finnish Mission translated the A. C. into the language of the Ovambo, I could not ascertain. Basle uses the A. C. in its missions on the Gold Coast in West Africa and has translated it into Twi Ä the principle History of the Confession 209 language of the Gold Coast. In East Africa the missionaries of Bethel have translated the Confession into Schambala, which is used in the Usambara district, into Luhaya, which is used on the west shore of the Victoria-Nyansa; and into Suahili, which is spoken along the coast. Since Suahili is becoming the language of all East Africa, and far into the interior, this last translation is of vast importance. I am sorry to say that I received no information from the Leipzig missionaries in East Africa. But since they use the Confession in their work in India with good results it would be surprising if they did not also use it in East Africa. Here Suahili, but also the language of the Kimoschi and the Masai, is used. e principal work is done by three branches of the Norwegianas been working since 1866 in the northern and southern border provinces of Abyssinia, Eritrea, among the wild Galla and also in Somaliland. But although they have translated Luther's Catechism in not less than six of the dialects they have not translated the Augsburg Confession. However, the office at Stockholm has informed me that the contents of the Confession is thoroughly discussed with the native helpers. In Somaliland the Suahili translation can be used. Ä On the island of Madagaskar the principal work is done by three branches of the Norwegian Mission. The A. C. is one of the regular subjects taught at the Union Theological Seminary of the three Norwegian Missions which cover the southern half of the island. It is translated into the Malagasy language and for sale by the Book Concern at Tananarive. At each Reformation Festival celebrated at every station, the Augsburg Confession plays an important part. Asia. India, China, and Japan are to be considered. In India the Basle, Hermannsburg (now Ohio), Leipzig, Breklum, Gossner Missions use the various Swedish and 210 Historical Introduction American editions of the Augsburg Confession while the Santal Mission (Norwegian) in the instruction of the native teachers and pastors sometimes uses the American and at other times the native translation. In the territory of the Leipzig Mission, with whom the Swedes have long been associated Ä the field extends from Madras in the north to Madura in the south Ä Senior Cordes translated the Confession into the language of the Tamil as early as 1853-54. This translation following a resolution of conference, is explained to the people at evening services to counteract any Reformed influence. In the "theological class" at the seminary the Confession, together with others, is read and explained according to Jacobs' translation; this is also true of the teacher's seminary, only there the Tamil translation is used. In 1912 Cordes' translation was replaced by one made by Missionary Zehme and Pastor Arulappen, which is in use today. The Danish Society, which is active in the Tamil territory since 1864, has not supplied us with any information. Among the Tamil in the Salem, North Arcot and Mysore district the Synod of Missouri is doing successful work. According to the authorities in St. Louis it uses the Augsburg Confession in a translation by Pastor N. Samuel and insists upon thorough instruction of the native teachers and pastors in it as well as all the other Symbolical Books and pledges all of their workers to them. In the land of the Telugu, Hermannsburg (now Ohio) is at work. They use a Telugu translation. The United Lutheran Church also maintains a mission there which goes hack to 1841. They use the English translation of Jacobs and an edition in Telugu. The June issue of The Gospel Witness, organ of the Lutheran Churches in India, was devoted to the jubilee of the Augsburg Confession and reprinted my article on "The Birth of a Great Confession" and the proclamation of the King of Sweden concerning the celebration of the History of the Confession 211 jubilee. The field of the Breklum Society is north of the Teluguland with its center at Jeypur and Kalahandy. Their missionaries have transcribed the Confession in the language of the Odiya. Aside from the Catechism it is the main book for the instruction of the catechists and pastors. In North India the Gossner Mission has found a field chiefly in Chota Nagpur among the Kols. The Confession is translated into Hindi and is used in the instruction of the catechists as it also forms the basis of the dogmatical instructions of the pastors. Director of Missions Stosch remarks expressly: "We are very successful in this." Santal, which lies in the northern part of the province of Bihar, is the scene of the labors of the Danish Santal Mission, from where it reaches out to Parganas, Malda, Dianajpur, and as far as Assam. I do not know whether this mission uses the A. C. although it has translated Luther's Catechism into four different languages. The Norwegian Mission is operating also in Santal. Its General Secretary writes: "The A. C. has been translated into Santali and is used as a textbook in our theological college at Ebenezer in Benagaria in Santal Parganas. Rev. P. O. Bodding is the translator." On the western coast, from the northern boundary of the kingdom of Kotschin in the south on up to the Dekhan sections of Bombay in the north, Basel has had a large mission territory since 1834. Direktor Hartenstein reports: "Parts of the Augsburg Confession were printed this year in the Indian parish paper in the native language and so made available to the people; in our theological Seminary we like to use the Confession in the English language in summing up the message of the Reformation." All Lutheran missions in China, the Swedish, Norwegian, American, German, use the Augsburg Confession. Erik Soevik of Northfield, Minn., who for a long time was active 212 Historical Introduction in this field writes, "The first translation of the A. C. into Chinese was made about the year 1914 by Rev. Kastler, formerly of the Basle Mission in South China. It was made into "Wenli" the old classical style. When the written language changed from "Wenli" to "Mandarin" a few years ago it became necessary to provide a version of the Confession in Mandarin. I was asked by the Second Central Assembly to do this, and in collaboration with Mr. Ch'en Chien-hsun, a graduate from the Lutheran Theological Seminary in Shekow, the translation was completed in 1928. It is now in use by all the Lutheran Missions in Central and North China. The translation is made use of very extensively at the theological seminary at Shekow and in the normal and Bible schools." It is sold by the Lutheran Board of Publication at Hankau. The Missouri mission has its own translation, made by E. L. Arndt, but so far only in mimeographed form. When it celebrated the 400th anniversary of the Confession at Hankau it distributed Soevik's translation and began, in her weekly Bible classes, a study of all of the twenty-eight articles. In Japan the Augsburg Confession is used by the Finns, Danes, and Americans in their instructions. It has been translated several times into the language of the land. The latest one, which shows prospects of becoming the standard, was made by Rev. Asagi and is based on Dr. Jacobs' text in the People's edition. In the instructions at the seminary at Tokyo much stress is placed on a thorough understanding of the Confession. The 400th jubilee was celebrated on June 25 and 26 by the Western Conference of the Japan Lutheran Mission in Fukuoka. In connection with it the blind pastor Ishimathu of Kumanoto presented a description of the birth of the Confession while Rev. H. Inadomi of Kyushu Gakuin gave an explanation of its doctrine. Even Australia has its adherents to the Augsburg History of the Confession 213 Confession. The two main Lutheran bodies, The Ev. Luth. Synod of Australia, associated with the Missouri Synod of America, with its 69 pastors, and the United Evangelical Lutheran Church in Australia, with 79 pastors, pledge their pastors as congregations to the Augsburg Confession as they also try to make it a factor in their doctrine and life. The Lutheran Mission of New Guinea also stands on the foundation of this Confession but has, probably wisely, refrained from translating it into the native languages. The Confession after all presupposes a higher culture and a better developed language than found there. In viewing this triumphal progress of the Augsburg Confession through the centuries and all five continents we can only humbly bow before this miracle of God. And how firmly joined and how richly blessed would the Lutheran Church be today if all those who confess it officially would genuinely conform to it in faith and practice. It would usher in a new period in the history of our church. _________________________________________________________________ This text was converted to ascii format for Project Wittenberg by Karen Janssen and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: CFWLibrary@CRF.CUIS.EDU Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 481-2123 Fax:(219) 481-2126 ________________________________________________________________