SceleratissimusLutheranus has left a new comment on your post "Pietism, UOJ, and Halle University":
You can find a picture of Knapp here: http://www.google.com/books?id=cZkRAAAAYAAJ&printsec=frontcover&lr=#v=onepage&q=&f=false.
The first union theologian, Spener, encouraged and worked with Francke, who became the central figure of Halle University, which was founded to promote Pietism. Francke's son-in-law, Freylinghausen, edited the Pietist hymnal, and served as director of the Francke charities. Knapp became a supervisor of the Francke charitable institutions when Freylinghausen died in 1785.
From the English translation of Knapp's Christian Theology, which was widely read in German and English, in America and Europe, before the Missouri Synod began and throughout the 19th century -
§ 113. UNIVERSALITY OP JUSTIFICATION. 817
It is universal as the atonement itself; vid. § 111, II. If the atonement extends to the whole human race, justification must also be universal; i. e. all must be able to obtain the actual forgiveness of their sins and blessedness, on account of the atonement of Christ. But in order to obviate mistakes, some points may require explanation. Justification, then, is universal,
(1) In respect to the persons to be pardoned.
All men, according to the Bible, may partake of this benefit. It was designed for all; vid. especially Rom. 3: 23. 5: 15 (§ 111),
318 ART. X. § 113. UNIVERSALITY OP JUSTIFICATION
in opposition to Jewish exclusiveness. It is bestowed however conditionally ; certain conditions are prescribed which are indispensable. Those who do not comply with these conditions, are excluded from the enjoyment of the benefit. Justification and forgiveness are not, therefore, universal in effect (actu); and this solely through the fault of men.*
Another conclusion from the universality of justification is, that every one may be sure of his forgiveness. This certainty, however, must not be founded upon inward/ee/ing-s, which are frequently deceptive ; but upon an actual compliance with the conditions on which God will forgive sins. If any one finds in himself the signs of true faith, of sincere love to God and Christ, of a renewed heart, and of a virtuous Christian disposition, he is justified. Rom. 8: 16, " The holy, Christian temper wrought in us by God, gives us the clearest and surest proof, that we are the children of God." 1 John 3: 7. 2 Pet. 1: 9, 10. This certainty is in the highest degree necessary to our tranquility and happiness. 1 Tim. 1: 16. ICor. 6: 11. 1 John 5: 18—20.
(2) In respect to sins and the punishment of sin.
(a) As to sins; the position that all sins, without exception, are forgiven for Christ's sake, is proved partly from the power and efficacy of the atonement of Christ, which is extended to all sins (vid. § 111, and the texts there cited) ; and partly from the texts which promise forgiveness of all sins, even the greatest and blackest, to those who comply with the prescribed conditions of pardon. Ezek. 18: 21, 22. Ps. 103: 3. 1 Cor. 6: 11. Ephes. 2: 5. 1 Tim. I: 15. The sin against the Holy Ghost cannot be regarded as an exception ; vid. § 84.
(6) As to the punishment of sin ; the answer to the question whether the pardoned are exempt from all the punishments of sin, whether therefore justification is plena et perfecta, may be learned from § 111, II. The natural and physical evils which result from past sins, indeed, remain ; but they are mitigated and rendered more tolerable, and are divested of the terror of punishment, by the ces-
* [Translator - This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.]
Wikipedia on Knapp - What WELSians should know:
Georg Christian Knapp (September 17, 1753 - October 14, 1825) was a German Protestant theologian who was born in Glaucha, located near Halle. He was father-in-law to theologian Johann Karl Thilo (1794-1853).
He studied theology at the Universities of Halle and Göttingen. In 1777 he was an associate professor at Halle, where in 1782 he became a full professor of theology. In 1785 he was appointed kondirektor of the Franckesche Stiftungen (Francke Foundations), an educational and cultural institution that was founded in 1698 by August Hermann Francke [GJ - Pietist].
Knapp was a prominent member of the Pietist movement, and a representative of Biblical Supranaturalism. He was the author of Die Psalmen Übersetzt und mit Anmerkungen (The Psalms, Translation with Annotations) (1777), and Vorlesungen über die christliche Glaubenslehre, which was later translated into English as "Lectures on Christian Theology".
F. D. E. Schleiermacher, 1768 - 1834:
Early life and formation
Schleiermacher was born in Breslau in Silesia, the son of a Prussian army chaplain in the Reformed church. He was educated in a Moravian school at Niesky in Upper Lusatia, and at Barby near Halle. However, pietistic Moravian theology failed to satisfy his increasing doubts, and his father reluctantly gave him permission to enter the University of Halle, which had already abandoned pietism and adopted the rationalist spirit of Friedrich August Wolf and Johann Salomo Semler. As a theology student Schleiermacher pursued an independent course of reading and neglected the study of the Old Testament and Oriental languages. However, he did attend the lectures of Semler, where he became acquainted with the techniques of historical criticism of the New Testament, and of Johann Augustus Eberhard, from whom he acquired a love of the philosophy of Plato and Aristotle. At the same time he studied the writings of Immanuel Kant and Friedrich Heinrich Jacobi, and began to apply ideas from the Greek philosophers to a reconstruction of Kant's system.
Friedrich Tholuck, 1799 - 1877:
His lifelong battle was on behalf of personal religious experience, in opposition to the externality of rationalism, orthodoxy or sacramentarianism. Karl Schwarz happily remarks that, as the English apologists of the 18th century were themselves infected with the poison of the deists whom they endeavoured to refute, so Tholuck absorbed some of the heresies of the rationalists whom he tried to overthrow. He was also one of the prominent members of the Evangelical Alliance, and few men were more widely known or more beloved throughout the Protestant churches of Europe and America than him. He died at Halle. As a preacher, Tholuck ranked among the foremost of his time. As a teacher, he showed remarkable sympathy and won great success. As a thinker he can hardly be said to have been endowed with great creative power.
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GJ - Knapp is the missing link, explaining how Calvinistic concepts invaded the Lutheran Church through Pietism. So far, my only sources for UOJ are Burk, the son-in-law of Bengel - the leader of the Württemberg Pietists, and Knapp - one of the last Halle Pietists. Someone else found the Knapp connection, so more will come out about that in the next year.
Knapp is the missing link in confusing Atonement with Justification, yet he was far more careful in his language than the Synodical Conference UOJ Stormtroopers (J. P. Meyer, the early Robert Preus, the Brief Statement, F. Pieper, Franzmann, S. Becker, Pope John the Malefactor, Rolph Preus on UOJ days when he is not a JBF pastor).
The essence of Lutheran UOJ is God declaring the entire world forgiven, apart from faith, apart from the Means of Grace. Strangely, John Brenner began his convention essay on the Means of Grace with UOJ statements which repudiate the Means of Grace. Separating the work of the Holy Spirit from the Word is Enthusiam.
