§ 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.
§ 42. An unhappy change occurred after Dr. Muhlenberg's day. The Symbolical Books, which he and his contemporaries received, believed, and sustained in their whole extent, with religious veneration, existed at that time only in Latin and German. They gradually receded from the view of many pastors of the church; individuals were received into the ranks of the ministry, who had never studied them; doctrines and usages, hitherto unknown to the church, were introduced into many Lutheran congregations. At one period several of the most intelligent pastors yielded, to a certain extent, to rationalistic influences; then, the opposite extreme, of fanaticism, gained adherents; both rationalism and fanaticism were alike hostile to “the unaltered Augsburg Confession and the other Symbolical Books,” and a strange combination of elements, derived partly from rationalism, and partly from fanaticism, temporarily held sway. Dependence was now placed on human measures and inventions, designed for the conversion of sinners and the edification of believers, rather than on the divinely appointed means of grace, which men like Arndt and Muhlenberg recognized as the only channels through which the Divine Spirit exercises his influence. If they had lived among us during the second, third, and fourth decades of this century, when their doctrines, and their mode of preaching, were regarded by many as antiquated, or unsuited to a supposed higher grade of religious development, they would have readily predicted the results – fanaticism, latitudinarianism in doctrine, an evanescent emotional religion, and, by consequence, the rejection, in whole or in part, of the Augsburg Confession and the other Symbolical Books.
§ 43. God, in his mercy, has interposed. The doctrines which Arndt, Muhlenberg, and men of the old faith, regarded as the life-blood of a healthy, scriptural religion, are regaining their authority. Many still reject them; the old faith of the church – Bible truth, is unwelcome to an ignorant, rationalistic, and unconverted heart. But others have been taught by observation and experience that mere human measures and inventions cannot conduct to a healthy and permanent religion, and that divine truth, as taught in the Scriptures, and set forth in our Symbolical Books, and the other means of grace given to the Church by its divine Head, are the only sources from which such a healthy religion can proceed. In this spirit Arndt wrote the “True Christianity,” and by this spirit the Synod of Pennsylvania is animated. This ecclesiastical body desires to take away all glory from man, and to give it all to Christ. One of the results of its attachment to our ancient and holy faith, is the publication of the present volume, in which the author so eloquently and affectionately urges all men to repent, to believe in Christ, and to lead a holy life.
§ 44. The divine blessing has so remarkably attended the use of Arndt's “True Christianity,” in the original language, and in its various translations, that the present editor humbly entertains the hope that the time and labor expended by him in preparing this new edition, may also be of avail. And he prays that the “True Christianity” may continue the work which it has already performed, and instruct, guide, and comfort anew the souls of its readers, to the praise and glory of God.
C. F. S.
Philadelphia, August, 1868.