Commentary on Genesis, Vol. 2: Luther on Sin and the Flood. Martin LutherЧитать онлайн книгу.
Lutherans the Norwegians prove this, for they have done the most for the heathen and have the best home mission work.
Transition and Translation or Transition and Revolution
While we are translating Luther for all Anglo-Saxons, we do not overlook the fact that Luther's disciples, Germans and Scandinavians, are themselves being translated, or are in a state of transition. The translation of a people and of their literature or spirit clearly presents a double problem, both sides of which demand at once the most careful work. The translation of both the people and their literature should run parallel and in the same, and not in an opposite, direction. Germans and Scandinavians have always, and do still, make the fatal blunder of translating from English into their own languages, instead of from their languages into English. They thus cross one another's path never to meet again. Their children and grandchildren, however, find it easier to translate into English, their mother tongue; but, alas, they have little interest in doing it. They make the mistake in thinking their old thoughts and classics are not needed in the new language. Their motto seems to be, "new literature for the new language", when to the English public, if not to themselves, the old writings would be the newest. It is marvelous how wide-awake preachers are mislead.
Best Literature is Translations
People who are prejudiced against translations, forget that the Bible and our best literature are translations of the classics of the world's leading languages. Translations should be welcomed by a people who themselves are in a state of translation, especially if the translations are from their mother tongue into the language they are learning. What endless friction and confusion would be avoided, if people and their life and literature were translated at the same time. As we have said, a transition of a people without a translation of their literature is no transition, but a revolution. To this various church bodies witness. During the transition of language the best literature for the children to read is the translations of the classics of the language of the parents. There may be better literature, but not for these particular children, if the unity of the family life is to be perpetuated. Hence it becomes a vital concern that both children and parents understand that the best literature for them is such translations. But where are the German or Scandinavian teachers and preachers who are enthusing over putting this thought deep into the family life of their congregations.
A Lesson from Luther and Wesley in America
What unwisdom even to attempt to build up the Lutheran Christian life in free, aggressive Protestant Anglo-Saxon civilization without Luther's writings in good Anglo-Saxon! Muhlenberg (b. 1711; d. 1787) and Wesley (b. 1703; d. 1791) came to America about the same time. Wesley returned home in 1738 after a stay of two years in the south. Muhlenberg spent his ministerial life of 45 years (1742-1787) in America, in the Keystone state, in and near Philadelphia, the metropolis of the new world. When the two Palatinate Germans from Limerick County, Ireland, Philip Embury and Barbara Heck, a lay-preacher and a godly woman, held the first Methodist service in America, in 1766, in New York City, the Lutheran faith had been planted here by the Dutch since 1657 in the same city, by the Swedes on the Delaware since 1639, (Torkillus), by the Germans since 1708 (Kocherthal); Muhlenberg had arrived in Philadelphia in 1742, built churches the following year in Philadelphia and "The Trappe", and organized the Synod of Pennsylvania among its 60,000 Lutherans in 1748. All these Lutherans to some extent learned, preached and confirmed in English. Muhlenberg was naturalized in 1754 as a subject of Great Britain. This and his stay in England gave an Anglican turn to his German pietism. When we became a free people in 1776, the Methodists had only 20 preachers and 3418 members in America and less than 76,000 followers in Europe from which to receive immigrant members, while the Lutherans were strong here and in Europe. Today American Methodists report 60,737 churches, and the Lutherans 13,533. Why did Wesley's followers become the dominating religious force in America? Not because Wesley and his writings were greater than Luther and his writings. Methodists did not bear Wesley's name, but they did have his spirit and writings. Even to the present day every Methodist preacher must pass an examination in Wesley's writings before ordination. Where were Luther's spirit and writings among his early American followers?
Language is no more a barrier to Luther's spirit than to Wesley's. Methodism forged its way from English into German, Norwegian, Danish and Swedish and among Indians, Mexicans and Negros. People, regardless of language, color or condition, could not help but learn what real spiritual Methodism is. It was preached and sung in such simple, plain Anglo-Saxon, and in good translations, that it could not be misunderstood nor misrepresented. Wesley's simple evangelical message was abroad in the land in the hearts of the people. But the evangelical voice of Luther, the prince of translators, was hardly heard and even today the English world has no clear popular view of what spiritual Evangelical Lutheranism is. Often when they speak of it, they seem to think it is the opposite of what it is. Germans, Scandinavians and all know the spiritual side of Methodism, but the English world does not know the spiritual side of Lutheranism, and it never will until Luther's spiritual writings are translated into readable English and circulated broadcast over the land, and the hearts of the people come into direct and close touch with the heart of the great Reformer himself.
The English world knows the statistics, the numerical strength of Lutherans. That needs no apology. But what does need a defense among Americans is the spirituality of the Lutherans. That is developed by the translations into the plainest vernacular of God's Word and Luther's evangelical sermons and commentaries. These are the best literature for young Germans and Scandinavians. Although translations, and not perfect, they are the best for them. The Bible first; Luther's spiritual writings second, not first nor third. Have not Lutherans in America been following the disciples of Luther instead of Luther; while Methodists have followed Wesley and not Wesley's disciples. The Dutch, Swedish and German Lutherans in the east, all learned English. We say it was a transition, but was it not a revolution? Their history stands forth as beacon lights of warning to the polyglot Lutherans migrating to the ends of earth and learning all languages. They will no more keep up their faith with one language than the English nation will keep up their trade by refusing to learn other languages. Strange it is that nations can learn and use other languages in one line and not in another—the English in church work and not in trade; the Germans in trade, but not in church work.
It is said there are 30 million people in the United States with some German blood in their veins. Two thirds of these, or 20 millions, may be said to have some Lutheran mixture in their makeup, but only one and a half million of these 20 millions are communicant members of English and German Lutheran churches. What people in America can show a worse religious record? Yet the tenders of the sheep and lambs are afraid to feed them in the only way they can be fed. Verily whatever you sow, that shall you also reap. Lift up your eyes, behold the harvest! Can you not discern the signs of the times?
It is no wonder that the United States Census of 1890, the latest reliable statistics on the subject, gave the number of Lutheran communicants using only English in this English land at 198,907; General Synod 143,764; United Synod South 37,457; General Council 14,297; Ohio Synod 287; Missouri Synod 1,192—after 150 years of work. Our good German and Scandinavian parents, in the light of these figures, need not fear losing many members to purely English churches. "Reading Luther" in German, Swedish, Norwegian and English will bring better results to old and young than if read only in one language. The Church of the Reformation is not one-tongued, but many-tongued.
English Luther in German and Scandinavian Churches
April 12th, 1910, became a memorable date in the North-west by the introduction of the Scandinavian languages into all the high schools of Minneapolis. German and Scandinavian taxpayers are gradually becoming more interested in having their children learn the language of their mothers in the public schools. This will prove to be a great blessing to children and home, society and state. The Church however will blunder, if she thinks there will now be no need of circulating English literature in German and Scandinavian congregations. Translating Luther and teaching German and Scandinavian are two ways of doing the same thing, for language is not an end, but a means to an end. Many young people are being confirmed in English and they often attend services in foreign languages. Many know more of the language than of the matter preached. When weak in the language they understand better what is preached if they are familiar with the thought. The