U. V. Koren’s Works, Volume 3: Articles ed. by Mark DeGarmeaux et al. (review)

The works of U.V. Koren (1826–1910) were published in Norwegian (1912) and are now being translated into English. A pioneer Norwegian-American pastor in the middle to late nineteenth century, Koren was a leader in what was known as the “old Synod,” a Norwegian-background Lutheran synod which in Koren’s day was in fellowship with the Missouri Synod. The seventeen essays in this volume highlight Koren’s attitudes about slavery, educational theory, the election controversy, and his attempt to understand the multifaceted strands of Norwegian-American Lutheranism.

In contrast to some Norwegian-American Lutheran pastors, Koren did not unequivocally condemn slavery even though he regarded it as an evil. Koren noted that scripture urges that slaves be treated properly. But even more importantly, he did not advocate an ethics that acknowledged that all humans have indisputable rights, whether those of individual freedom, or for that matter ownership of slaves. For Koren, humans are best understood not through the imagery of claiming rights but instead as creatures wholly indebted to and dependent on their creator. Koren was clear that slavery is not good (37–38). But he deplored the hypocrisy of liberal white Protestants who would contribute money to purchase freedom for slaves but who would never associate with blacks in public (49).

With respect to education, Koren butted heads with Georg Sverdrup, a professor at Augsburg College and Seminary. Sverdrup wanted to appropriate a Christian humanism which would help Norwegian-American youth claim their civil freedom and be active democratically in public life. Just as important for Sverdrup was an education that subverted elitism between the classes. He did not want a gulf between pastors and laity as it existed in the state church of Norway. For Koren, Sverdrup’s goals came at the expense of a classical curriculum designed originally to uphold Christian truth. While not against an education that empowers Christians to be active in public life, Koren pointed out that occasionally Sverdrup’s appropriation of Christian humanism unintentionally championed rationalism and that civil freedom was, at best, only an “external, temporal good” (119). In other words, Sverdrup’s approach to education was not wholly consistent with Christian faith.

Several essays display Koren’s leadership in the election or predestinarian debates of the late nineteenth century. Against F. A. Schmidt’s assertion, indebted to Aegidius Hunnius (1550–1603), that sinners are elected by God “in view of faith” (intuitu fidei ), Koren point by point showed where F. A. Schmidt is contradicted by the orthodox champion Johann Gerhard (163ff). Following Luther, Koren notes that sinners must despair of themselves, even their “best behavior” (189), if they are to be ready to receive grace. Hence the intuitu fidei stance is ruled out. Koren notes, the doctrine of election is so very closely connected with the distinction between law and gospel, the sharp contrast between sin and grace, that has always made the gospel into an offense to the natural mind. Therefore the doctrine of election also is closely connected with the doctrine of justification by faith alone (209).

Indeed, if law and gospel are at work any deeds whatsoever are ruled out (296). Bernt Julius Muus (founder of St. Olaf College) had gone so far as to advocate that “conversion depends on man’s own choice,” what we would call a “decision theology.” But, as Koren points out, if we have something to contribute, even a decision, then justification is no longer by faith alone (428).

In a word, for Koren, the two pillars of Christian faith are the truth of the Holy Scriptures and the compass interpreting scripture, justification by grace alone through faith alone (407). Reading Koren makes nineteenth-century debates come alive. The conflicts he dealt with still influence Lutherans today.