True Christianity

§ 27. The essential features of vital godliness are always the same; yet “there are diversities of gifts, but the same Spirit.” 1 Cor. 12:4. Paul insists on faith; John, on love. Luther's religion was, like that of Arndt, earnest, and yet cheerful. Both were enabled by their personal experience to understand the nature of these Christian virtues, and also the distinction between them. Luther dwells with wonderful power on faith. Arndt delights to speak of God's love. There is something very beautiful in these different developments of true godliness in the servants of Christ, while the influences of the same divine Spirit controls them alike.

§ 28. It would be an error to suppose that the whole world had risen up in arms against Arndt, after he had assumed his position as an humble and devout Christian. Vast numbers received his First Book on True Christianity with gratitude and joy. It enlightened their minds; it controlled the conscience; it diffused the warmth of life through their souls; and they thanked God that such a book, so full of love, had been given to the world. A comparatively small number of men rose up against him. Certain individuals, such as his colleague, Denecke, a co-pastor of the same congregation in Brunswick, were, no doubt, influenced by envy and personal dislike. But others who opposed him, were by no means governed solely by unworthy personal considerations. Some of them were so much concerned about “questions and strifes of words” (1 Tim. 6:4), that they overlooked and misconceived the heavenly-mindedness of Arndt. Others, who did him injustice, were led astray by the infelicity of the times. We have already referred to the disastrous influences of the mysticism and fanaticism which, in addition to other corruptions of the true faith, had appeared about, and after, the period of the birth of Arndt. For instance, the Swiss physician, Paracelsus (who died as a Roman Catholic in 1541), had published various fantastic and mystical writings, in which he professed that he understood both mundane and supermundane mysteries. Now a certain Lutheran pastor in Saxony, named Weigel, who died in 1588, and who had been confessedly a man of an upright walk and conversation, had yielded to a tendency to the mysticism and theosophy of Paracelsus. He was thus led theoretically to undervalue the doctrines of the church, and to represent them as merely allegorical forms, involving truths not known to ordinary men. The natural results of his theory, if its folly had not been exposed, would unquestionably have seriously affected the authority of the written Word. Before his writings were published, a friend had communicated to Arndt a short extract from them, which contained none of his errors; the author's name had been withheld. Arndt, in his innocence, inserted the passage in his book, and was thus burdened with the odium of all the Weigelian errors; but he was subsequently released from all censure, and his freedom from anything like the mysticism of Weigel was generally conceded.

§ 29. Another ground of the charge of mysticism which his opponents advanced, was found in his repeated references in the “True Christianity” to Tauler. Here, too, Arndt made a brilliant defence, by quoting the great Luther as his authority. The latter had obtained possession of a manuscript without a title or an author's name, which deeply interested him. It dwelt entirely on the communion of the soul with God, and on kindred topics. Luther, whose godliness was healthy and sound, was so much charmed with the work, that he published a part of it at Wittenberg in 1516, and prefixed the title: “A spiritual, noble little work, explaining the distinction between the old and the new man; showing, also, who are the children of Adam and the children of God, and how Adam must die in us, and Christ live in us.” During the course of the next year he published the whole work, with an extended Preface of his own, and adopted the title: “A German Theology”; this general title it has since retained. It was received with unbounded favor, and circulated rapidly throughout Europe, for instance, in three English, seven Latin, four French, etc., translations, besides numerous editions of the original German. It was supposed to have been written by Tauler, a very devout man, who was born in the year 1290. His religious tendencies led him, like Luther, to enter a monastery. The sermons and other writings which he left behind, while their general character assign to him a place among those who are denominated “Mystics,” nevertheless abound in holy and devout aspirations, and were dictated by a spirit that sought and found peace in the grace of God alone. – Arndt entertained the opinion that the “German Theology” was a production of his pen, and so represents the case in his “True Christianity.” It is now, however, generally conceded, in consequence of an allusion in the work itself to Tauler as a religious teacher of an earlier day, that another person, belonging to a later period, was the writer; his name is still involved in impenetrable darkness. – So, too, it is by no means certain that Thomas á Kempis (born in 1380), was the author of the popular book “On the Imitation of Christ,” of which more than two thousand editions in the original language, more than one thousand in French, besides innumerable others in German, English, etc., have been published. The historical arguments, adduced chiefly by French writers, intended to support the claims of the eminent Gerson (born in 1363), as the author, although not entirely conclusive, are still possessed of great weight. – Arndt incidentally remarks in a brief statement respecting the “German Theology,” that his copy, printed at Wittenberg in 1520, contained simply the remark that the book had been written by a devout priest of the city of Frankfort, for devotional purposes, but the author's name was withheld. If Luther sanctioned the publication of the “German Theology,” Arndt could calmly listen to those who censured him for adopting a similar course. Those extracts at least, which he furnishes in the “True Christianity,” are, unquestionably, evangelical and truly edifying.

§ 30. It will, perhaps, gratify the reader to observe the skill with which Wildenhahn, to whom we have already referred, illustrates the childlike simplicity of Arndt's character, by combining fiction with truth. During his Brunswick pastorate, the City Council of Halberstadt sent him an urgent call to become the successor of the deceased Rev. D. Sachse, as pastor of the church of St. Martin in that city. After he had consulted with his intelligent wife, who, like himself, was anxious to withdraw to any spot where peace could be found, he resolved to accept the call; and, in accordance with custom and law, applied to the Brunswick City Council for letters of honorable dismission. When the question was to be decided, Arndt appeared in the presence of the burgomaster, Kale, the syndic, Dr. Roerhand, and other members of the Council, and renewed his request. These details are historically true. Wildenhahn now subjoins the following: “Tell me honestly,” said the syndic to him, “have you really, as you allege, taken no steps whatever, in order to obtain this call from Halberstadt?” “Not a single step,” said Arndt, in a solemn manner, with his right hand on his heart, “the whole is altogether and exclusively a work of God.” But at the moment when he pronounced this solemn declaration, it became evident to those who were present, that a sudden thought had startled him; he changed color; he began to tremble; he suddenly covered his eyes with his left hand. Then, with a voice betraying deep emotion, he added: “Gentlemen, I have borne false witness! I really did do something to obtain this call.” “Ah!” said Kale quickly, delighted, as it seemed, to find an opportunity for displaying his official dignity, “You did? Pray, tell us what it was.” “I prayed to the blessed Lord with tears, that he would assign to me some other spot in his vineyard, no matter how insignificant, if I could only there preach his word in peace.” “And was that all?” inquired the burgomaster, much surprised, and speaking in more gentle tones. “That was all,” replied Arndt, “and this is true, as God lives! But, doubtless, I erred here, in impatiently attempting to dictate to God, etc.” Such simplicity of character, such perfect ingenuousness, such a wonderful freedom from artifice and disguise, completely disarmed the members of the Council. They now understood better than previously the artlessness and spirituality of the man before them, and, after that scene, they accorded to him entire esteem and confidence.

§ 31. The great work of Arndt – the “True Christianity,” has probably never had its equal as a popular book of devotion. Tholuck relates the following anecdote as an illustration of the manner in which even Papists could appreciate the merits of the work. When Prof. Anton, of Halle, visited Madrid in 1687, he examined the library of the Jesuits, and incidentally inquired of the librarian respecting the ascetic writer whom they esteemed more than other authors of devotional works. The latter exhibited a Latin book, the title-page and last leaves of which were wanting, and declared that it was the most edifying work which they possessed. When Anton examined it, he discovered that it was a translation of Arndt's “True Christianity”! It is only common justice to allow the author to state the objects which he had in view, in preparing the work. The following passage occurs in a letter which he addressed in the last year of his life to Duke Augustus the Younger, of Brunswick: “In the first place, I wished to withdraw the minds of students and preachers from an inordinate controversial and polemic theology, which has well-nigh assumed the form of an earlier scholastic theology. Secondly, I purposed to conduct Christian believers from lifeless thoughts to such as might bring forth fruit. Thirdly, I wished to guide them onward from mere science and theory, to the actual practice of faith and godliness; and, fourthly, to show them wherein a truly Christian life consists, which accords with the true faith, as well as to explain the apostle's meaning when he says: ‘I live; yet not I, but Christ liveth in me,’ etc.” (Gal. 2:20.)

§ 32. The Rev. Dr. Seiss, the author of “Ecclesia Lutherana, etc.,” to whose endeavors the religious public is mainly indebted for the appearance of the present edition, remarks in a recent notice of the work: “This is one of the very greatest and most useful practical books produced by Protestantism. Though written more than two hundred and fifty years ago, it is still unsurpassed in its department. It stands out with marked and superior distinction in the modern ages. Next to the Bible and Luther's Small Catechism, it has been more frequently printed, more widely read, and more influential for good, than any other book, perhaps, that has ever been written. Boehm has not exaggerated, when he says that its effects, in the conversion of souls, has been such, that an account of them would make a history in itself. Nor can any one candidly read it, without finding on every page, scintillations of the sunlike splendors of a mind bathed in the purity, wisdom, and love of heaven.” Mr. Boehm, in the Preface to his translation (which is the basis both of the revision of Mr. Jacques, and of the present edition), remarks, that among the learned men in Great Britain, who had read the Latin translation, the distinguished Dr. Worthington had assigned the first rank among devotional writers to Arndt, and quotes the enthusiastic terms in which he extols that “faithful servant of God, John Arndt.” And Mr. Jacques closes the Preface to his revision with the following words: “Divines of all communions and persuasions, have united in their admiration of this delightful production. The late learned Dr. Edward Williams has inserted it in his valuable Appendix to the Christian Preacher: and the Rev. John Wesley made a most copious extract from it, comprised in Vol. I. and II. of his Christian Library.”

§ 33. And truly God did not design this great work solely for the comfort and aid of the German nation during the Thirty Years' War (1618-1648), but for all nations and all times. It has been translated into the Latin, Danish, Swedish, Bohemian, Polish, Low Dutch, English, French, Turkish, Russian, Malabar, Tamul, etc., languages. At least two editions of the work in a Latin translation were published in England; the last appeared in 1708, with the following title: “Joannis Arndtii, Theologici, etc.: De vero Christianismo. Libri IV. Cura et studio A. W. Boemi. Lond. 1708.” 2 vols. 8vo. – Another Latin edition was published in Germany in 1624. The Tamul translation had the following Latin title: “De vero Christianismo, in Tamulicum convertit Benjamin Schulzius, Missionarius Evangelicus.”2

§ 34. The work had made so deep an impression on learned British Christians, who read it in Latin, that the wish was repeatedly and earnestly expressed that it might be made accessible to English readers. At this period, that is, during the reign of Queen Anne of England (who died in 1714), large numbers of German emigrants from the Palatinate passed through England on their way to the provinces of New York and Pennsylvania. The Rev. Anthony William Boehm, a German Lutheran clergyman, had previously been appointed as the court chaplain of Prince George of Denmark, the consort of Queen Anne. His enlightened zeal and devout heart led him to take a deep interest, not only in the temporal, but also in the spiritual welfare of these pilgrims, who were on their way to the wilds of North America. He accordingly supplied them, by the aid of certain like-minded friends, with German Bibles and Hymn Books, and also with German copies of Arndt's “True Christianity,” as well as with other books of devotion. This interesting fact is mentioned in the letters of Dr. Muhlenberg, published in the well-known Halle Reports (Hallische Nachrichten, pp. 665, 793). But Mr. Boehm also resolved to furnish the people, in the midst of whom he lived, with the great work of his favorite author, in their own language, and accordingly prepared an English translation, which was first printed in London in 1712.

§ 35. It would be unjust to the memory of this excellent man, if we should fail to refer to his literary labors. His high office at the royal court of England, is an evidence of his personal merit. He was not only a devout and faithful preacher of the Gospel, but also an author who acquired distinction. In 1734 he published a very valuable work in the German language, entitled: “Eight Books, on the Reformation of the Church in England, extending from the year 1526, under Henry VIII., to the reign of Charles II.” In a very beautiful eulogy, in manuscript, found in the volume before us, the writer refers to the successful efforts of Mr. Boehm to provide for the education of the children of the poor in his vicinity. He died May 27, 1722, in his fiftieth year, after having faithfully labored in the service of Christ. He sustained, with eminent success, the Danish Lutheran missionaries in Tranquebar, by sending pecuniary aid obtained in London, as well as religious publications. Besides his great German historical work, which is the complement of Burnet's “History of the Reformation of the Church of England,” he also published several English compositions, such as a “Sermon on the doctrine of Original Sin, Eph. 4:22,” printed in London, 1711, and a “Sermon on the Duty of the Reformation (Jubilee), Rev. 18:4,” London, 1718, besides various religious works in the German language.

§ 36. About the beginning of the present century, the Rev. Calvin Chaddock, who resided in Hanover, Massachusetts, obtained a copy of Mr. Boehm's translation, “accidentally,” as he says, and found it to be so valuable, that he resolved to issue an American edition, which accordingly appeared in 1809, Boston. In his short Preface he remarks, with great truth, that the language of the translation “appears to be somewhat ancient, and the sentiments in some few instances obscure.” He adds, in reference to his own agency: “The only alterations which have been made, are such as respect redundant and obsolete words, orthography, the addition of some words, and the transposition of some sentences; that the ideas of the translator might appear more conspicuous.” He might have, with great advantage, been even more liberal than he was, in correcting the style; it still remained in numerous passages heavy and obscure. As the style, even of the original German, is somewhat antiquated, and as, besides, occasional obscurities and repetitions occur, a later successor in one of Arndt's pastoral charges, the Rev. J. F. Fedderson, assumed the task of revising and abridging the whole of the original German, improving or modernizing the style, and occasionally adding new matter. The result of his labors does not appear to have received the entire approbation of the German religious world; the original and unaltered work continues so popular, that no permanent place has been secured for the substitute. A portion of Fedderson's production was translated and published in Chambersburg, Pennsylvania, in 1834, by the Rev. John N. Hoffman, Pastor of the Evangelical Lutheran congregation of that place. The translation was never completed. The part which was given, consisting mainly of Book I., has long since been out of print.

§ 37. In the year 1815, a new edition of Mr. Boehm's English translation was issued in London (evidently without any reference to Mr. Chaddock's American edition), by William Jacques, A.M., who had already distinguished himself by his translation, from the Latin, of A. H. Francke's “Guide to the Reading and Study of the Holy Scriptures,” of which a reprint, in a very unattractive form, and with omissions, appeared in Philadelphia, in 1823. He took Mr. Boehm's translation as the “ground-work,” which, as he states in his Preface, he did not “edit either hastily or negligently. There is not a single page, nor a single paragraph,” he continues, “which has not been subjected to scrutiny,” etc. Nevertheless, Mr. Jacques, who does not appear to have compared the translation with the original German, made only verbal changes, which, as it is evident, materially improve the style. But he allowed all the additions of Mr. Boehm, which are generally quite tautological, and various inaccuracies in thought and expression to remain. So many antiquated expressions were retained, that it would have been inexpedient to reprint the work precisely as Mr. Jacques allowed the text to remain. Besides, he curtailed the full titles of the several chapters, and, with very few exceptions, omitted the important and appropriate texts which Arndt had prefixed respectively to the latter. These circumstances, in connection with others, such as numerous typographical errors, especially in the Scripture references, plainly indicated that a revision of the whole was necessary, before the present edition could be presented to the public.

§ 38. The editor of the present American edition took that of Mr. Jacques as the basis of the translation, but compared every sentence with the original German. He found some cases in which valuable matter had been omitted, and was occasionally required to supply sentences that had been mutilated or suppressed. But he erased all the verbal additions, and the clauses, or sentences, inserted by Mr. Boehm, where it seemed to have been the object of the latter only to explain remarks that were already perfectly lucid, or to add emphasis by the insertion of adjectives, etc., or else to impart beauty by the adoption of poetical terms or phrases, which were inconsistent with the severe simplicity of Arndt's style. He even represents the author, on one occasion, as quoting from the “Homilies” of the Church of England, which Arndt undoubtedly never read, and certainly does not mention in the original. The American editor has, also, at the request of several friends, who took an interest in securing the publication of the present edition, prepared a somewhat copious Index. One of the Latin editions (London, 1708) contains an index, adapted only to its own pages. Another, in German, is found in some of the German editions, for instance, in that of Nuremberg, 1762, also adapted to the pages of the particular edition only. As the American editor found none in English, and preferred to adapt the new Index, prepared by him, to the work itself (specifying the Book, Chapter, and Section), he accordingly completed his task on this plan, after a considerable expenditure of time and labor. It is somewhat difficult to prepare an Index for a work which is so exclusively devotional in its character as the present, and in which the author does not intend to discuss subjects in a strictly scientific manner. Arndt, for instance, employs terms which, when defined with precision, indicate different shades of thought, almost as if they were synonymous (e. g., the grace, mercy, goodness, love, etc., of God), and often repeats the same thought in different language. For this we can easily account, when we recollect that the materials of the work were taken from a series of popular sermons of the author, delivered at intervals. The editor allows himself to hope that the Index which he has prepared, may occasionally be of service to the reader.

§ 39. But even after having made numerous changes on every page of the old translation before him, the American editor is conscious that a critical eye will discover many imperfections in the style. It is often antiquated and heavy, and sometimes even quaint. Nevertheless, in all these instances he allowed the English text to remain as he found it, contenting himself with the correction of orthographical and syntactical inaccuracies, the rectification of Scripture references, the errors in which he found to be unusually numerous, the correction of quotations in accordance with the authorized English version of the Bible, in the many cases in which Mr. Boehm, or one of his assistants, translated from Luther's German version, or quoted the English version from memory, etc., etc.

§ 40. It is eminently proper that a new edition of Arndt's “True Christianity” should appear during the present Jubilee year of the Evangelical Lutheran Church, and that it should be undertaken and conducted to a successful issue by members of the Evangelical Lutheran Synod of Pennsylvania. The deep spirituality of Arndt, and his active and pure faith, can be fully understood and appreciated only when we reflect on the doctrinal system to which he had given his heart, and to which we have referred above. This orthodox system found no favor, at a later period, among the Rationalists; they rejected the doctrines of the Bible respecting the depravity of human nature, the divinity of Christ, the efficacy of the divinely appointed means of grace, and similar truths, and grievously complained of the violence which, as they treacherously alleged, was offered to their conscience, when the demand was made, that if they claimed to belong to the Lutheran Church, to occupy its pulpits, and to receive their support from it, they ought also to adopt its faith. Their influence is happily decaying in Europe, and the restoration of the doctrines of the Symbolical Books of the Evangelical Lutheran Church to authority, is coincident with the new and healthy religious life of the Lutheran Church in Germany, Hungary, Scandinavia, and Russia. The sincere Christian, John Arndt, whom we heard protesting before God, with his last breath, as described above, that he believed only the doctrines of the Symbolical Books of the Lutheran Church, and all those doctrines, little thought that more than two centuries afterwards, in the remote Western continent of America, men would arise who would not only reject with scorn “all the other Symbolical Books,” which he revered, but also speak contemptuously of the Augsburg Confession and its holy doctrines.

§ 41. The doctrinal system which Arndt so sincerely revered, was brought to this country by the Lutheran pastors who visited our shores at a very early period. Dr. Henry Melchior Muhlenberg, an eminently enlightened and holy man, was enabled, by his well-disciplined mind and great administrative powers, to create order among the scattered Lutherans whom he found in this country. He was exceedingly zealous in maintaining the purity of the Lutheran faith, to which he owed all his peace and his hopes. He gave unusual prominence to the Symbolical Books – to all of them, mentioned by name – in the various constitutions of congregations organized or influenced by him, and very properly claimed that none who rejected them could honestly bear the name of Lutherans. We will give only one illustration, of many which might be adduced, to show the fidelity with which he held to the Lutheran Symbolical Books, as enumerated by Arndt in the last paragraph of his Preface to Book I., in this volume. Dr. Muhlenberg states in an official Report for the year 1747, which he transmitted to Halle (Hall. Nachr., pp. 234, 235), that he had visited a congregation in Maryland, in which great dissensions prevailed at the time, occasioned by efforts made by certain individuals to alienate the Lutherans from their faith and church. He says, “Before we commenced public worship, I asked for the Church Record, and wrote certain propositions and articles in it in the English language, and among other statements, made the following: That our German Lutherans held to the holy Word of God, in the prophetic and apostolical writings; further, to the unaltered Augsburg Confession, and the other Symbolical Books, etc.3 I then read the same publicly to the congregation, and explained it to them in the German language, and added, that every one who desired to be, and to remain, such a Lutheran, should subscribe his name.” He informs us that the genuine Lutherans readily subscribed; the rest, who had unlutheran sympathies, withheld their names.