DR. DELITZSCH ON MODERN THEOLOGY.
OF Dr. Adolf Franz Delitzsch, one of the most learned of Biblical scholars during the nineteenth century, it is said that despite the rapid advances made by the higher critics during the later years of his life, he ever remained a firm believer in the miraculous power of grace on the human heart, thru faith in a risen Saviour. "The nearer I come to the end of my earthly career," declared Dr. Delitzsch in an address late in 1888—less than two years before his death—"the more I feel impelled to concentrate my strength and time on practical aims; and even in purely scientific labors, it is a practical purpose which is my inspiration." The eminent theologian was permitted to have a part in a grand revival of Christian faith and life; but he also lived to behold "the structure of half a century torn down, and to see what stood firm and seemed to be permanent, undermined and overthrown." While acknowledging a certain changeableness in "the credo of the church," yet he declared that "it is also unchangeable, for there is an indestructible truth which by means of the various changes of human knowledge constantly becomes purer and more mighty." Dr. Delitzsch called special attention to the radical contrast between nature and grace, just as there is between the world and God. Christ's work aims at the healing of our nature; it is a supernatural work of grace. Without distinguishing between nature and grace, the Christian life becomes impossible. "It is, however," he declared, "a fundamental characteristic of modern theology that it attempts to minimize the contrast so as to make the difference disappear. Even if it does not admit this, it is nevertheless true; it alters the essence of grace and reduces everything to nature. This is the deep gulf which separates the old and the modern theology, and makes the passage from the one to the other impossible." The learned doctor affirmed that the life of the Christian is dualistic, in which there are the two elements of nature and grace, of the flesh and of the Spirit, as described by Paul in the seventh and the eighth of Romans. "Grace works upon the natural man and produces in him a new and supernatural life, which is as essentially distinct from the old life as the world of glory is distinct from this present world of fleeting phenomena." The Supernatural Element.
To the day of his death, Delitzsch put special emphasis on the supernatural element in the Christian life, regarding it as the most characteristic mark of the old as distinct from the new theology. Grace is divine, and it performs a divine work in man; the kingdom of God within a man is not a natural but a divine power. Thru regeneration we are made recipients of this supernatural influence. "Whoever in the midst of his alienation from God and degradation in sin experiences this spiritual change, knows that he owes it to the supernatural aid of the saving hand of God; he realizes that he is transplanted into another world, compared with which his former existence was like the groping of a blind man, or the lethargy of one more dead than alive. This work of regeneration, accomplished within the divine order of grace by means of repentance and faith, together with the grace which performs this work and continues it,—all this fails to receive proper recognition in modern theology." Modern theology also fails to appreciate the radical character of sin, and the atoning character of Christ's sufferings and death. It also fails to recognize the direct personal communion of the believer with the Father and with Christ. Modern Theology Denies Miracles.
Failing to distinguish properly between nature and grace, the modern theology denies the reality of miracles. "For grace is the ground, the aim, and the sphere of miracles. The supernatural influences of God on man, which create in him a new spiritual life, emanate from the divine purpose of redemption; and the supernatural influences of God upon this world serve to make effectual this redemptive purpose." Modern theology, however, does not recognize the interruption of the natural course of events by means of divine action. That there is divine influence on this world, and that therefore prayer is heard and answered, is a deep conviction of humanity. "And the consensus gentium contains more reason than the doctrines of individual thinkers, even if they be as eminent as Schleiermacher and Ritschl. On paper one can oppose the testimony of the human soul; but it is not possible to suppress it permanently within ourselves." "The whole work of grace in the individual and in human history is supernatural and therefore miraculous, because in the midst of the present world, lying under the curse of sin and death, it attempts to establish a world of righteousness and of glory." At the close of his address, Delitzsch declared that in early life he passed thru deep conflicts and attained a spiritual victory; as a consequence, he had never been tempted to overestimate science. His spiritual life had always continued to strike its roots in the miraculous soil of that first love. The reality of miracles was confirmed to him by the miracles of grace. "Even if I can not but oppose many of the traditional views respecting Biblical questions, my standpoint, nevertheless, remains on this side of the gulf, on the side of the theology of the cross, of grace, of miracles. . . . To this banner we will cling, beloved brethren, and wrapping ourselves in it we will die. God grant this. Amen."