sciousness in a sociological technique of inclusion and exclusion. It learns to purge out the old leaven through group-discipline. Applying the Reine Lehre, the group law as a standard of right, and following procedural precedents of the apostolic congregations, the Rechtsgemeinschaft becomes a Gerichtsgenossenschaft with the power of Zucht, and, if necessary, the power of exclusion through the Ban. The significance of this part of the intrasocial process within a religious group so constituted is immense. To the present writer, it is the secret of the effectiveness of the process as social pedagogy, and here it is difficult to say where the differentiation of organs, the quickening of the senses, proceeds most rapidly, on the cognitive side out of the business of knowing "the old leaven," or on the volitional side of purging it out. In either case, the differentiation of organs can be traced through the dialectics of the process. How degree and direction of attention sensitize and specialize those organs could easily be shown in detail. Space permits here only an observation on the development of the group-organs of the consensus itself. They must be especially interesting in a group so constituted by its a priori of faith that each constituent has practically the liberum veto, and that there can in no case be coercion. Leadership, we have seen, remains organically related to the group-will under the calling-concept, and under the category Amt. It entails no more than a stewardship of Das Wort, Die reine Lehre. In this Predigtamt, close adherence to the a priori of faith is expected; its stewardship must run true to type. Compromise is taboo, initiative in new departures suspect in proportion as analogies present themselves with the doings of "the others," of whom the presumption is that they have not die reine Lehre, and “have a different spirit than you." This extends even to the ideal of a perfect sermon, prevailing in this quarter. The perfect sermon, the schoene Predigt, implies scholastic methodism and clarity of exposition rather than the methodism entailed in the telism of effect and success. On the emotional side it entails the flush which comes from complete assimilation, rather than the heat of good intentions which comes from the fierce appetite. On the aesthetic side there 'For technique of correction and guidance, see 13. Allgemeine Synode (1866), pp. 44-47, 62, 63 ff.; also Iowa District Synod (1894), Michigan District Synod (1924), and Mittlerer Dist. Syn. (1903, 1904). will be much more response from a sense for the beauties of the things that are than from a vision of the things that may be. In contemplation of a revealed God rather than in the thrill over the dynamic power of an unrevealed God, the Lutheran seeks his compensations. In spite of its inveterate distrust of "rationalism," its insistence on "spiritual discernment," this type at least derives the better part of its "illumination" from the rational rather than from the emotional man. Nor is the cure of souls in this quarter determined by the feminine equation, for the women "if they will learn anything, let them ask their husbands at home." As to the limitations of the men "if any man be ignorant, let him be ignorant"; they need not on that account be distressed. Concerning the feeling appeal and response, then, it should be remembered that the purpose here is to arouse, awaken the Christian to his calling, but not to turn him loose; its function is to help in the attainment of the gratia amissibilis rather than in allaying the terrors of predestination. For with the flesh, that very gratia amissibilis makes possible rational terms of accommodation, valuable to group- if not to soulconservation. In this parish of the City of God, there is no calling for either the intoxication of joy nor the frenzy of fear; the salvation process is a matter of orderly, customary procedure-it is a function of normal community life. As the Christian is born into, baptized into the community which is the church, so his salvation, we might say, is immanent in its life. It accrues to the individual from his being a socius of a community which is not a community of virtuosi, or saints, but an institution of grace—a Gnadenanstalt. Thus, the sense of the fitness of things appears here conditioned by a static universe of neighbors, where even the devil has a calling and knows his business under the static order of original sin. The minister may lay down the law, but he must do it without Effecthascherei. As Moerike, the parson-poet, put it: On Saturday night the peasants steal the minister's radishes, and on Sunday they come to church for their pepper and salt. They do not expect the minister to get results in a hurry; they will not "get religion" in a day. They do not hope to go to heaven, nor fear of going to hell all of a sudden. Rome was not built in a day. In relations between the brethren, as well as in dealing with the minister, the group learns to distinguish between the person and the Amt and calling. The taboo in this quarter against consideration of the personal element, the sublimation of action ohne Ansehen der Person, has far-reaching sociological consequences: Where the social ruthlessness of the Calvinist, as we have seen, comes from the social absolutism of his calling, with the Lutheran it comes through the very social liabilities of his Amt. He sublimates both, being more than human and being less than human where he strides the straight and custom-worn path of duty of his Amt. Whether as a father, or husband, or manager of farm or factory, or public servant, where stern old Luther has set the pace and tradition made a pattern the old-style Lutheran hews to the line and minds not the chips. All this conditions a socius for the intersocial process, as will later be shown. For the present it may be suggested that in dealing with its ministry, the group becomes sensitized for this distinction between the office and the person, the social commission and the personal mission. In their idea of the charism, their response to prestige is conditioned. They do not become hero-worshipers; do not respond to the virtuoso, the spell-binder, the inspirationalist. Because they expect no sudden cures, they do not take to panaceas. Because they do not "fall for" a Billy Sunday in religion, they do not take after a Bryan in politics. It is only through their own idea of calling that they can be led, and, through its mimicry only, fooled. Where a difference of personal opinion arises with its dangers to the consensus, much is here gained from a rational technique in separating the private and public interests involved. The public (group) interest is safeguarded, for upon the dissenter falls the burden of proof that it is a case of ultra vires. An issue can therefore properly only arise between the collective principal and its agent concerning the limits of an office under a group trust. The personal equation is always "out of order." This, again, becomes important outside, for through this group-pedagogy the Lutheran has been taught to treat his problems as matters of principle. To the intrasocial process he usually brings a firm grasp of principle and an equally fine sense for what comes "from the flesh." For dealing with the latter, the personal equation, that which has been rationalized as the frailties of the "natural man," the group makes free use of the Christian principle of caritas as a universal medium and solvent. The Christian learns to use it the sooner and the more resourcefully for the fact that, under the a priori of faith, there can be no suspicion of coercion. In the presence of the liberum veto of Christian conviction, or of the pigheadedness of the natural man, the ultima ratio of the group is an appeal to the principle of love: minorities ought to yield, also, lest there be Aergernis.8 Unfortunately, even caritas is a group-trust, and where he has need of it outside, in the presence of "the others," the Lutheran may be found wanting. For in the intergroup process, the grouplimitations of caritas are positively tragic. With its expansion, the primary group stifles here the expansion of the group-concept itself, and this Christianity becomes barren and unresponsive to a less exclusive concept of social justice. But neither will it share this group-trust with other groups. Ever mindful of the fact that they haben einen anderen Geist als ihr, not for a moment does the group allow its members to share it with other groups on the assumption that they might also become trustees thereof. Neither a masonic lodge, nor a labor union, nor indeed the state will do, nor any other articulation of Christianity, as the church, the neighborhood group and Gemeinde, is the only authentic institutional organ through which a Christian love may become effective. This, as will be shown, is the greatest liability of this idea of group-trust and Amt. "See Mittlerer Dist. Syn. (1898); Lutherana, LX, 6; South Dakota District Synod (1910). 'For co-operation with "the others" in temperance societies, see Walther, "Letter to Pastor Ottesen," Norwegian Congregation, II (Jan. 5, 1866), 7-10: "Können Christen ohne Sünde eine öffentliche Gesellschaft stiften deren Glieder versprechen berauschende getränke weder zu gebrauchen noch damit zu treaten?— Nein, denn das wäre wider die christliche Freiheit, die sich wohl aus Liebe einer Sache enthalten aber nicht dazu verbindlich machen kann . . . . es ist ja allerdings leichter heuchlerisch eine äussere That zu lassen, womit Menschengesetze, Teufel und Fleisch zufrieden sind, ja was Selbstgerechtigkeit nur stärkt-als ein anderer Mensch zu werden.-.. .... "Können Gemeinden andere, Methodisten etc., mitaufnehmen oder mit anderen eintreten?—Nein, wo sich's um Sachen der Moral handelt ist solche Verbindung Sünde." It constitutes a vested interest in a most important social medium, and not even the corpus Christi may grow, or avail itself of any new organs in a created universe." In yet another way, the group technique of consent will be found to bear results outside. It is in the attitude of mind toward the Rottierer. Dissociation through segregation is treated as a public offense against the bond. Its emotional valuation is akin to that of criminal conspiracy. The dissenter will be tolerated and respected, but the insurgent has no calling known to the group, and from its a priori of a static universe, the "progressive" is damned. Another group-trust of the Gemeinde as the church, the Lehrstand is education." It entails the growth of further specialized or 10 For the logic of group-sectionalism, see Lehre und Wehre, III (1853), 9: "Wer Luthers bekanntes Wort in Marburg begriffen hat-begriffen hat ein Luthertum das über das Gesetz schon hinaus ist: 'Ihr habt einen anderen Geist als wir'— der wird begreifen dass es die Yankees ebensowenig vertragen können als Zwingli und Okolampad. Er wird sich feindselig angehaucht finden von dem nordamerikanischen Geist und seinen Erscheinungsformen, von der jüdischen Sabbatfeier und dem schriftwidrigen Weinverbot bis zur unseligen Substituierung des werktätigen Glaubens an der Stelle des Heilbringenden. Das Schicksal der europäischen Tochterkirchen ist. . . . das allmähliche Versinken in dem Calvinistischen Brei. . . . .” "For education as the inherent interest of the religious group, see Walther, Briefe, I, 14, also Westl. (1871), p. 57; for education as the inherent interest of the language-group, "es muss sein im Interesse der dutschen Sprache," see CaliforniaOregon District Synod, Vol. III (1891), also "Wert der Muttersprache," Westliche Dist. Syn. (1919), Walther, Briefe, II, 26, "Gewissenpflicht," Mittlerer Dist. Syn. (1904), Allgem. (1890), “Staatsschulen sind Heidenschulen,” Mittlerer Dist. Syn. (1904); for education as culture-pride and comparisons of the group standards with the degenerated German, see Fröhlicher Botschafter (organ of the United Brethren in Christ) (Jan. 30, 1862)—“no sar I isch afraad I will schpile my anglisch"-also L.W., XII, 380-"Wer der Heilige Geist hot der hat ihn durch die Glaube und fühlt gut; for problems of language-group transition, see Mittlerer Dist. Syn. (1903); for conflict of educational organs with materialism and rationalism, see Wisconsin District Synod (1891); for education as a moral but not a legal liability as a group-trust, see Mittlerer Dist. Syn. (1904), p. 45, also Ostliche Dist. Syn. (1868), p. 23, and II Cor. 8:8; for principles and method of struggle for parochial schools, see Synod Conf. (1890); for statistics as to the effect of continuation schools upon parochial schools, rationalism, etc., see ibid. (1922), pp. 19-21, 52-53; for the parochial school as an organ of self-preservation and its character as an expression of the sense of difference and the will to differ, see its organ, Evang. Luther. Schulblatt (1866-1925). The group has a number of excellent colleges. It should be appreciated that with its excellent organ in theology—the Lehre und Wehre-its popular organs-Lutheraner, Schulblatt, and Synodalberichte—the group is a culture-group of no small significance. It is by far the most compact |