H.C. Schwan on Temperance (from At Home in the House of My Fathers)

Theses Regarding the Correct Position Over Against The Temperance Movement
H.C. Schwan
1871
Translated by Matthew C. Harrison

Schwan was a master of law and gospel, and consequently, a master ethicist. His response to a contemporary problem is a good example for us as we face difficult ethical problems involving Christian freedom and duty. MH

The honorable District President who commended this subject to the synod for discussion, explained what caused him to do so. He noted that now and again some inveigh against these kinds of societies and their efforts in the most foolish and dangerous way. Immodest people, drunkards and habitual drinkers would often find significant support in this. Therefore it is very important for us to discuss this matter. The synod chose to make use of these theses drawn up by the President as basis for its discussion of the topic. Because of a lack of time the discussion covered only theses 1. to 11. They were amended by the Synod and read as follows:

1. One must fight against local attempts to enforce temperance [Temperenztreiberei]; for it makes something sin which God had not made sin. It tries to make people pious through the law, thereby demands works-righteousness and hypocrisy. In the best case it drives out one devil by another.

2. One must fight against it, but fight correctly against it. Behind the Anti-temperance outcry there is a great deal of moral stupidity, lovelessness and the desire for drunkenness.

3. To be sure, those who would be righteous through works are going to hell. But drunkards will land in no better place. Therefore woe to the one who fights against temperance in such a way that he lulls to sleep the conscience of the drunkard.

4. One should certainly do the opposite where someone would bind our consciences against Christian freedom; but nota bene, only when no offense is given.

5. A Christian is indeed a man of moderation and a Christian congregation a fellowship of moderation. But precisely because of this the devil of drunkenness pursues them the most intensely.

6. Then he merely puts on another mask, namely the orthodox mask of zeal for Christian freedom. Nothing helps him more in this than the blind scolding of temperance.

7. The devil of drunkenness has more people on his bandwagon than many a zealous anti-temperance worker thinks. He rides not merely the public drunk, he rules also the secret habitual drinker and is at work already in the opportunity drinker.

8. If for instance one can not discover why an otherwise diligent church-goer will not follow through with anything good, one should find out if perhaps the man is a secret addict. It will be the case.

9. No one is helped by rejecting perverted means without applying the right means.

10. The right means against the devil of drunkenness is the Word of God.

11. But where the Word of God has not brought the drunkard to the conclusion that he should henceforth completely abstain, there is still no hope for improvement.

12. Good examples are powerful means of assistance – all good means apply.

13. If it is foolishness for one who drinks in moderation to abstain from the allowable use of alcohol for the sake of the troubled or fallen neighbor, then St. Paul was a fool. For he not only did this, he established it as a duty.

14. This duty can in given cases go so far as to expressly require complete abstinence.

15. American born citizens can not expect that we Germans become Puritans in order to please them; but genuine German-ness does not consist in advocating and pressing for German abuses.

16. A German Christian does not become mixed up with those who demand prohibition of alcohol on Sunday, rather he is always for good, strong law enforcement.

17. In summary: We oppose the drive for temperance, but we are not opposed to moderation. We champion the noble freedom of the Christian man; but we are careful that by this freedom no room is given to the flesh, or that it becomes a cover for wickedness.