# Lehre und Wehre_St. Louis Missouri_August 1855_S250
# AI translation — CHI Digital Archive (demonstration)

250 Liturgy and Agenda, etc.

Church. 1. The introduction and implementation of the Union—the introduction in Nassau, Baden, Rhenish Bavaria—Friedrich Wilhelm III—David Schulz and Scheibel—Steffens—the Agenda—Hahn and Olshausen—the Prussian Lutherans—the doctrine of the Union. 2. The theology of the new life—mission—the present religious and moral conditions—the Inner Mission—pastoral care—church government—worship—the sermon—the movements of the Roman Church—ecclesiastical liberalism and the Union in their influence on the development of ecclesiastical consciousness. 4. Confessional theology—principle—interpretation of Scripture—dogmatics—church history—its position toward the Roman and Protestant Churches.

(Submitted by Th. Brohm.)

Liturgy and Agenda, a church book for the Evangelical Lutheran Church in the United States. 1855.

Although an already established Agenda may not always adequately express the inner spiritual life of the church in which it is used, the matter is different when a new Agenda is compiled and introduced; from it one can infer with considerable certainty the position the church currently occupies, especially when it has not been imposed from above but adopted by voluntary consent. In this respect, the Agenda named above demands serious attention. When we compare this Agenda of 1855 with that of 1842, we cannot fail to recognize at least the good intention of providing something better. Among these improvements we gladly count the partial—though unfortunately still far too limited—use of good old Lutheran agendas, the inclusion of Vesper services, an accurate printing of the unaltered Augsburg Confession, the removal from the first baptismal order of 1842 of an addition that called the existence and activity of the devil into question, and finally, in the first and second Communion orders, a formula of distribution expressing the Lutheran doctrine of the real presence of the body and blood of Christ in the Lord’s Supper.

We rejoice in this as genuine progress, which at the same time gives grounds for hope that Lutheran truth will ultimately prevail and expel the remaining non-Lutheran and anti-Lutheran elements.

On the other hand, our joy is considerably dimmed by the discovery of components of the Agenda that stand in glaring contradiction to the Augsburg Confession. We do not wish to speak of a number of prayers that lack sound biblical and ecclesiastical language—