Historical Preface of Arndt's

2. It was not the purpose and intention of the late Arndt to present the whole of theology according to a systematic order and accuracy in these books, or to involve himself in a treatment of the religious disputes then in vogue. Instead, his main work was to press for the practice of godliness. (††) There is a great difference between polemical writings and writings that aim for edification in godliness. The former deal with enemies, the latter with friends. The former tear down lies and lay the foundation for truth; the latter strengthen the foundation which the former have laid and seek to build further upon it. The former must carry sharp swords to keep the enemy away; the latter need only plowshares, with which they prepare God's field for the seed. Plowshares, however, do not need to be as sharp as swords. Therefore, one has never been as strict with Scriptoribus asceticis ascetic writers, focusing on spiritual discipline as with acromaticis academic or systematic writers. Rather, one has granted them some leeway in their manner of speaking, especially when one was assured of their love for the purity of doctrine.

3. One can be fully assured of the late Arndt's purity in the doctrine of the Evangelical Church, partly because he always sincerely confessed the Symbolic Books confessional documents of the same with mouth and pen and opposed the contrary errors with all seriousness, and partly because not only many pure and sincere theologians (as already noted above in § 20, 21),

but also entire Ministeria organized bodies of clergy (†††) and theological faculties gave him the testimony of pure doctrine. In particular, they could find no errors in his True Christianity. Others would likely not have found errors in it either, if they had not been blinded by the emotions of hatred and envy, and thus viewed his presentation through a colored glass.

4. Since the entire offense that some have taken at these books comes down to a few ways of speaking, one is obliged to use all Christian modesty and caution in judging them. This is so that one does not, through harsh censures, make the great treasure of the most precious truths—which are presented therein according to Scripture—contemptible, and through the introduced suspicion of a secret poison, crush all confidence in the readers. One must 1) consider that if one has become accustomed to certain ways of speaking through reading certain books, even if one accepts them in a correct sense, it can easily happen that when one is more intent on the subject than the words while writing, one or another way of speaking might flow in that seems questionable and offensive to others who first encounter it. One must 2) keep the author's purpose and intention in mind when judging every way of speaking, and not attribute to it a meaning that contradicts other passages in the book. Arndt himself asked for this fairness from his reader in the preface to the Magdeburg edition,

Person and True Christianity.

where he writes: In the Frankfurt printing, some speeches are mixed in according to the manner of the old writers, Tauler, Kempis, and others, which have the appearance as if they attribute too much to human ability and works; yet my entire little book strives against this. Therefore, the Christian reader should be kindly reminded to look diligently at the Scopo scope or aim and goal of the entire book. Then he will find that it is primarily directed toward our recognizing the hidden, inborn abomination of original sin, learning to contemplate our misery and nothingness, despairing of ourselves and all our own ability, taking everything from ourselves and giving everything to Christ, so that He alone may be everything in us, work everything in us, and create everything in us, because He is the beginning, middle, and end of our conversion and salvation. Thereby the doctrine of the Papists Catholics, Synergists those believing humans cooperate in salvation, and Majorists followers of Georg Major who claimed good works were necessary for salvation is expressly refuted and rejected. One must 3) consider that human edifying books differ from the divinely inspired Scriptures precisely in this: that in the latter, both the subjects and the words are dictated by the Holy Spirit, whereas in the former, some weaknesses and errors in the words can slip in. For if anyone does not stumble in word, he is a perfect man. James 3:2. If one is assured of someone's love for the truth and hon-

est intention, then Christian love, which covers the neighbor's failings, requires that one grant him some minor oversights and inconvenient expressions. If we do this with the writings of Luther, why should Arndt not enjoy the same right? One must 4) consider that God has not allowed Himself to be hindered by these small human errors from making this book a special blessing in His church. It is highly appropriate that we also do not allow ourselves to be misled by them in the use of this book. It would have to be a strange and stubborn head who would not want to use the light of the sun because modern astronomers have noticed some spots in this bright body, or who would want to throw away a well-prepared meal because a peppercorn was found in it. Sincere souls, hungry for the food of the Gospel, know how to find their way here very well. Heavenly wisdom, as it were, raises all the valleys before them and makes all the hills low, so that they find a level and prepared path before them, where turgid and fault-finding minds see nothing but mountains they cannot climb. It is a true word of the late Dr. Policarpi Leyseri Polycarp Leyser the Elder, 1552 to 1610: The book is good, if only the reader is good. It is like a meadow full of flowers, from which the little bees collect honey while the spiders suck poison from it.

(*) original: "Celeb. WEISMANNUS in hist. eccles. N. T. Tom. II. p. 1174. Eo usque hodie invaluit benignum christianarum animarum de ARNDIO judicium, ut sine rubore & suspicione imperitiae aut impietatis nemini facile Eruditorum liceat repetere querelas istas & accusationes, quae magno olim numero & pari confidentia adversus ipsum institutae fuerunt." The celebrated Weismann in History of the Church of the New Testament, Volume 2, page 1174: The kind judgment of Christian souls regarding Arndt has prevailed to such an extent today that no learned person can easily repeat those complaints and accusations—which were formerly brought against him in great number and with equal confidence—without blushing or being suspected of ignorance or impiety.