Lehre und Wehre St. Louis, Missouri — Februar 1857, Seite 60

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60    Zu der Lehre von der Gnadenwahl und einigen damit zusammenhängenden ꝛc.

niß der Sünde durch die reizende Lust und ihrer Vollendung thatsächlich hin⸗
weist: so wird auch alles äußere Wahlvermögen, welches ebenso, wie das
geistliche, nur sich ausführt in der Entscheidung für einen der in Bewegung
gesetzten Impulse, — weshalb der Mensch noch im Stande ist, das bürgerlich
Ehrbare dem, was vor der Welt uns Schande bringt, gewissermaßen auch in
Furcht des Herrn, die verwandt ist mit dem Zittern, das den Glauben der
Teufel begleitet, vorzuziehn —,*) ihm ausdrücklich durch das geoffenbarte
Wort der Wahrheit zugeschrieben und somit das dem Sittlichen zugewandte,
weil es im Grund und seinem Wesen nach mit jenem Eins und nur wegen
einer bestimmt gewordenen verkehrten Neigung zu gewissen Objecten aner⸗
schaffner Grundtriebe, mit welcher es sich zusammen schloß, nicht mehr für das
Leben aus Gott vorhanden ist, bestätigt. Deutlich spricht dafür 1 Cor. 7,
37.: „Wer aber in dem Herzen fest stehet ohne Zwang, er hat vielmehr Macht
seines eignen Willens halben“ ꝛc., vgl. 2 Sam. 24, 12. fgg., 4 Mos.
30, 14. Von der Moralität im alten Wesen des Buchstabens handeln u. a.
Röm. 10, 3., 2, 15. Auf den Stand der Unschuld ist zu beziehn Sirach 15,
14. 15. (libertas contradictionis nach kirchlicher Dogmatik) 16. fg. (libertas
contrarietatis.) Auf den Gnadenstand 5 Mos. 30, 19. **)
(Fortsetzung folgt.)

*) Anm. Quenstedt II. S. 169 fg. (de viribus naturalibus residuis:) „Objectum
voluntatis sunt pudor de turpiter gestis et amor honestatis externae naturalis — in-
primis quae legis sunt, Rom. 2, 14. 15. (1, 32.) — Habet homo nondum regenitus
aliquo modo in potestate sua actiones sacras externas, quae extrinsecus actio-
nibus spiritualibus serviunt, ac proinde paedagogicae sive ad conversionem manu-
ductoriae vocantur, ipsius vero conversionis hominis neque pars sunt neque causa,
quales sunt: ingredi templum, audire verbum Dei, de eo disserere, Scripturae libros
legere — Act. 13, 7., 17, 19. sqq. — Non est vero hic confundendum studium ac
desiderium commune sciendi res divinas cum desiderio aeternae salutis inde percipi-
endae — Forma virium naturalium est habilitas et aptitudo facultatum animae
naturalis, ad apprehendendum verum naturale et perficiendum bonum naturale. No-
tanter dicimus, consistere formam — in aptitudine et habilitate —, non in actu, usu
et operatione. Licet enim nonrenatorum mens generaliter cognoscat et apprehendat
aliquod verum vel falsum, per pathos tamen et contumaciam affectuum particularis
notitia menti eripitur, et quia voluntas a Deo est aversa et corrupta, ideo fit alienior
ab illis vestigiis notitiarum in mente etc. — Sumitur autem hic „naturale“ non
stricte, sed laxius, quatenus includit quoque res civiles, morales, artificiales et sa-
cras externas, et sic opponitur naturale „spirituali“ i. e. rebus mere spiritualibus
et sacris internis. Et constituuntur a theologis nostris duo hemisphaeria,
circa quae voluntas hominis versatur, inferius et superius; illud priores, hoc
posteriores res complectitur.

**) Anm. Gerhard loc. de lib. arb. S. 4: „Libertas assignatur arbitrio primum
habito respectu ad modum agendi, quia talis est, ut voluntas quatenus talis libere
agat, hoc est, non cogatur aut violenter rapiatur externo motu, nec ex naturali in-
stinctu solum agat, sed sponte sua seu interno motus principio aliquid vel
amplectatur vel rejiciat; hoc sensu liberum et voluntarium sunt synonyma,
ac voluntatem non liberam dicere est perinde ac si quis dicere velit calidum absque
calore. §. 5: Vocatur haec libertas a coactione, qua fit, ut non possit voluntas cogi
ad faciendum aliquid contra suam inclinationem“ (v. i. gegen seine eigne Richtung, die

On the Doctrine of Election of Grace and Some Matters Connected with It, etc.                    60

...of sin through enticing pleasure, and its actual consummation, points:
so also all outward power of choice — which, just like the spiritual power
of choice, only carries itself out in the decision for one of the impulses
set in motion — for which reason man is still able, in some measure, even
out of fear of the Lord (which is akin to the trembling that accompanies
the faith of devils), to prefer the civically honorable to that which
brings him shame before the world —,*) is expressly ascribed to him
through the revealed Word of truth, and is thus confirmed as that which is
turned toward the ethical; because at bottom, and in its very essence, it
is one with that [inward freedom], and is, only on account of a perverted
inclination that has become fixed toward certain objects, of connately
created basic drives with which it had bound itself together — no longer
present for the life that is from God. This is clearly spoken for by
1 Corinthians 7:37: "Nevertheless he that standeth stedfast in his heart,
having no necessity, but hath power over his own will," etc.; compare
2 Samuel 24:12ff., Numbers 30:14. Of morality under the old nature of the
letter treat, among others, Romans 10:3, 2:15. To the state of innocence
is to be referred Sirach 15:14-15 (libertas contradictionis, according to
church dogmatics), 16f. (libertas contrarietatis). To the state of grace,
Deuteronomy 30:19.**)
(To be continued.)

*) Note. Quenstedt, II, p. 169f. (de viribus naturalibus residuis:) "Objectum
voluntatis sunt pudor de turpiter gestis et amor honestatis externae naturalis — in-
primis quae legis sunt, Rom. 2, 14. 15. (1, 32.) — Habet homo nondum regenitus
aliquo modo in potestate sua actiones sacras externas, quae extrinsecus actio-
nibus spiritualibus serviunt, ac proinde paedagogicae sive ad conversionem manu-
ductoriae vocantur, ipsius vero conversionis hominis neque pars sunt neque causa,
quales sunt: ingredi templum, audire verbum Dei, de eo disserere, Scripturae libros
legere — Act. 13, 7., 17, 19. sqq. — Non est vero hic confundendum studium ac
desiderium commune sciendi res divinas cum desiderio aeternae salutis inde percipi-
endae — Forma virium naturalium est habilitas et aptitudo facultatum animae
naturalis, ad apprehendendum verum naturale et perficiendum bonum naturale. No-
tanter dicimus, consistere formam — in aptitudine et habilitate —, non in actu, usu
et operatione. Licet enim nonrenatorum mens generaliter cognoscat et apprehendat
aliquod verum vel falsum, per pathos tamen et contumaciam affectuum particularis
notitia menti eripitur, et quia voluntas a Deo est aversa et corrupta, ideo fit alienior
ab illis vestigiis notitiarum in mente etc. — Sumitur autem hic "naturale" non
stricte, sed laxius, quatenus includit quoque res civiles, morales, artificiales et sa-
cras externas, et sic opponitur naturale "spirituali" i. e. rebus mere spiritualibus
et sacris internis. Et constituuntur a theologis nostris duo hemisphaeria,
circa quae voluntas hominis versatur, inferius et superius; illud priores, hoc
posteriores res complectitur.
[Latin retained as printed — a direct quotation from Quenstedt.]

**) Note. Gerhard, loc. de lib. arb., p. 4: "Libertas assignatur arbitrio primum
habito respectu ad modum agendi, quia talis est, ut voluntas quatenus talis libere
agat, hoc est, non cogatur aut violenter rapiatur externo motu, nec ex naturali in-
stinctu solum agat, sed sponte sua seu interno motus principio aliquid vel
amplectatur vel rejiciat; hoc sensu liberum et voluntarium sunt synonyma,
ac voluntatem non liberam dicere est perinde ac si quis dicere velit calidum absque
calore. §. 5: Vocatur haec libertas a coactione, qua fit, ut non possit voluntas cogi
ad faciendum aliquid contra suam inclinationem" (that is, against its own tendency, the
[Latin retained as printed — a direct quotation from Gerhard; the German gloss continues onto the next page.]