4. Good Works. 5. Holy Baptism. 6. The Lord's Supper. 7. Church Government." (R. 1827, 26.) An offer of union made by the North Carolina Synod, in 1847, was answered by Tennessee as follows: "Resolved, That we accede to a union with the said Synod only on the platform of pure and unadulterated Evangelical Lutheranism--a union which we shall heartily rejoice to form, as is evident from the repeated overtures we made to bring about such a desirable state of things." (R. 1847, 9.)

97. Att.i.tude toward Other Southern Synods.--Tennessee was conscious of representing nothing but the pure truth of unadulterated Lutheranism also over against the Synods of South Carolina, Virginia, and South West Virginia. Despite enmity, contempt, and slander, they were unwilling to enter into any unionistic compromise at the expense of the truth as they saw it. As for the Synod of South Carolina (organized 1824), the Tennessee Report of 1838 recorded the following protest: "Whereas the Synod of South Carolina has recently employed various scandalous means in order to bring the Ev. Luth. Tennessee Synod into disrepute, in particular by the annotations contained in a sermon delivered by Pastor Johannes Bachman, D. D., which was published with the approval and by the support of said Synod (the aforementioned sermon, unless its evil influence is hindered, is well calculated to make a false and unfavorable impression upon otherwise honest minds, and to represent our doctrine, synod, and pastors as being the objects of scorn, disdain, and constant persecution); and whereas we believe that we stand on the primitive ground of the Lutheran Church, and that the doctrine of the glorious and memorable Reformation, which was wrought through the especial mediation of the Saxon Reformers, Dr. Martin Luther and his immortal a.s.sistants, exactly agrees with the Word of G.o.d, which we regard as the only infallible norm of faith and life: 1. therefore be it Resolved, That we regard the actions of the South Carolina Synod toward us as impolite, ign.o.ble, dishonest, and uncharitable. 2. Resolved, That we look upon the a.s.sertions in Dr. Bachman's sermon as utterly unfounded and without the slightest approach to the truth, but as base calumniations, well calculated to insult (beschimpfen) our Synod." At the same time Pastors Braun and Miller were appointed a committee to publish a refutation of Bachman's sermon. (B. 1838, 11.) In his address delivered on November 12, 1837, Bachman, as President of the South Carolina Synod, had voiced, with a squint toward Tennessee, among others, the following sentiments: "We have never boasted of being an exclusive church, whose doctrines are more Scriptural or whose confessors are purer than those of other denominations round about us. . . . We will gladly unite with every friend of the Gospel in producing the downfall of sectarianism, though not the obliteration of sects. Our pulpits have ever been open to the servants of every Christian communion, and we invite to our communion tables the followers of Jesus regardless of what particular denomination they may belong to." Dr. Bachman, in direct contravention to what the Henkels had maintained over against Stork and Shober of the North Carolina Synod, expressed his own indifferentistic and Reformed doctrinal position as follows: "If Baptism is regeneration, why, then, does not every one who has been baptized in infancy walk with G.o.d from his Baptism? Why does not every one lead a pious life? Evidently, such is not the case!" "As a matter of fact, for a hundred years the Lutheran Church has abandoned the moot question of the body of Christ, etc., and has left it to the consciences of its members to decide what they must believe according to Holy Writ. This we may do without deviating from the faith of our Church, since at our ordination, especially in this country, we confess nothing more than that the fundamental articles of the divine Word are, in a manner substantially correct, presented in the doctrinal articles of the Augsburg Confession." (_Kirchl. Mitt_. 1846, 34 f.) In the same year (1838) the Tennessee Synod instructed its secretary to inquire of the president of the Virginia Synod (organized 1829 at Woodstock) why, according to the resolution pa.s.sed at their last meeting, they do "not recognize the members of the Tennessee Conference as Evangelical Lutheran pastors." (B. 1838 12.) And, when, in 1848, the Western Virginia Synod (Southwest Virginia Synod, organized 1841) requested an exchange of delegates, Tennessee answered: "Resolved, That, although it would afford us the highest gratification, and we most sincerely desire to see those who are one with us in name also united in doctrine and practise, and in that case would most cheerfully unite and cooperate with them in such measures as are calculated to advance and promote the cause of truth, yet we wish it to be distinctly understood that, however much a union is desired, it can only be effected upon the a.s.surance of a strict adherence to the doctrines and usages of our Church as set forth in its Symbols; and until we can have this a.s.surance, we, on our part, can consent to no such union." (R. 1848, 8.)

EFFORTS AT UNITY AND PEACE.

98. Attempts at Union with North Carolina.--Though universally decried as the "Quarreling Conference," Tennessee enjoyed and cultivated unity and harmony within, and zealously also sought peace and unity with other Lutheran synods. In 1826 all of the Tennessee ministers signed a doc.u.ment, denying a report circulated by their enemies, according to which Tennessee was disagreed as to its att.i.tude toward the General Synod, and declaring: "We testify that we live in brotherly love and harmony." The minutes add: "Thus it is evident that all the ministers of this body live in brotherly love, and entertain uniform sentiments."

(7.) Nor did the staunch, unbending doctrinal position of Tennessee prove to be a hindrance of, and a check upon, their efforts at unity and peace, but rather a spur to most earnest endeavors in this direction.

Moreover, after having themselves fully realized that the Lutheran Confessions contain nothing but G.o.d's eternal truth over against the manifest errors of the Roman and other churches, it was, as shown above, the ambition and prayer of the Henkels to lead the American Lutheran synods out of the mire of sectarian aberrations back to the unadulterated Lutheranism of Luther and the Lutheran Symbols. When, in 1824, some members of the North Carolina Synod made proposals for a union of the two synods, Tennessee forthwith appointed a committee to negotiate with them. (10.) This committee was instructed to compile the controverted points of doctrine from the writings of the two parties, "and to put into one column what the ministers of the North Carolina Synod teach, and in an adjoining column what the Tennessee Synod teaches, so that every one may immediately perceive the difference." In this way they hoped to enable every one to decide for himself which party taught according to the Augsburg Confession. In the interest of truth the committee was also authorized to direct such questions to the North Carolina Synod as they might see fit. (11.) It was, however, resolved that any further arrangements for union were not to be made until "said pastors, in case they would be convinced, recall their doctrine in print as publicly as they had disseminated it, and fully a.s.sent to the doctrine of the Augsburg Confession and to Lutheran order as it obtained before the inst.i.tution of the General Synod arose." (11.) Following are the questions which were directed "to the Messrs. C.

Stork, G. Shober, Jacob Sherer, Daniel Sherer, Jacob Miller, Martin Walter, and to all other men belonging to this connection" (North Carolina Synod): "1. Do ye intend for the future to maintain what you have a.s.serted, _viz_.: 'Baptized or not baptized, faith saves us?' Or upon mature deliberation, have ye concluded publicly to revoke the same as erroneous? 2. Will ye also maintain that the Christian Church may consist of twenty different opinions? 3. Do ye deny that the true body and blood of Jesus Christ are really present in the Lord's Supper, and administered and received under the external signs of bread and wine?

and that also the unbelieving communicants do eat and drink His body and blood? Further, do ye deny that Jesus Christ, agreeably to both natures, as G.o.d and man, inseparably connected in one person, is omnipresent, and thus an object of supreme worship? 4. Do ye intend to relinquish the General Synod, if in case ye cannot prove the same to be founded in the Holy Scriptures?" (R. 1825, 8; B. 1824, Appendix, 2.) However, the Carolina Synod declined to answer. The Tennessee committee reported 1825: "The ministers of said connection [Carolina Synod] refused to answer the committee that was appointed last year to negotiate with them. The reasons of their refusal shall here be inserted: Said ministers a.s.sign the following reasons which we learn from Mr. J.

Sherer's letter and their minutes: 1. That the committee did not ent.i.tle them as a genuine Lutheran body; and 2. because we appointed farmers to const.i.tute the committee." (R. 1825, 6.) David Henkel wrote in 1827: "In the year 1822 I addressed a letter to them [North Carolina Synod]. . . .

But they refused to accept the letter because they got offended with the address which was, 'The Lutheran Synod of North Carolina and adjoining States, _so called_.' The Tennessee Synod have since, at several of their sessions, made sundry propositions to them for a reciprocal trial, and have proposed some questions to them which they were requested to answer. But as they were not addressed in such manner as to recognize them as genuine Lutherans, they rejected every proposition. It must, however, be observed that they were not thus addressed through contempt, but rather through, necessity. One of the charges against them is that they deviated from the Lutheran doctrines; hence had we addressed them in such manner as to have recognized them as genuine Lutherans, they might easily have justified themselves under the covert of the address, and have produced it as an evidence against our charge." (R. 1827, 35.) However, though North Carolina had not even answered their letter, Tennessee did not relinquish her efforts at peace and harmony. In the following year, 1825, a memorial subscribed by nine persons was submitted, requesting Synod "to make another attempt to effect a union with the ministers of the North Carolina Synod; yet so that the genuine Lutheran doctrine be not thereby suppressed." (R. 1825, 6.) Pursuant to this request, "it was resolved that the questions again should be preferred in a friendly manner; and provided their answer should prove satisfactory, all the necessary regulations shall be made to effect peace and harmony." (7.) At the same time Tennessee explained and justified their action of withholding from the North Carolina Synod the t.i.tle Lutheran, and of appointing laymen, "farmers," as they were styled by North Carolina, to const.i.tute the committee. "It was believed," David Henkel declared with respect to the latter point, "laymen would act more impartially, since the ministers are more immediately concerned in this controversy. Neither can I discover that all the farmers are so contemptible a cla.s.s of people that Mr. Sherer could possibly be offended at the appointment!" (R. 1825, 7.) Regarding the first point Synod declared: "We must here observe that we cannot consistently grant to the Synod of North Carolina this t.i.tle [Lutheran], because we maintain that they departed from the Lutheran doctrine. . . . We therefore entreat them not to be offended when at this time we cannot grant the desired t.i.tle, but to be contented until a union with respect to doctrine shall have been effected." (R. 1825, 7.) In accordance herewith the letter to the North Carolina Synod was addressed as follows: "To the Rev. Synod of North Carolina who a.s.sume the t.i.tle Lutheran; but which we at this time, for the reason aforesaid, dispute.

Well-beloved in the Lord, according to your persons!" (R. 1825, 7.)

99. Debates at Organ and St. Paul's Churches.--According to her resolutions of 1825, Tennessee was ready to establish peace and harmony with the North Carolina Synod. But one proviso had been added by Tennessee, limiting this action as follows: "Provided their [North Carolina's] answer should prove satisfactory." If such, however, should not be the case, they proposed public discussions of the differences.

The minutes continue: "But if in case their answers should not prove satisfactory, that we propose to them to appoint a certain time and place, and that each party appoint a speaker, for the purpose of exhibiting the disputed doctrines, so that the a.s.sembly, which may be present, may discover the difference; and that also all the arguments, on both sides, may afterwards be published." (R. 1825, 7.) In the following year, when the questions preferred were still unanswered by North Carolina, Tennessee resolved: "This Synod have made sundry proposals to the North Carolina connection for the purpose of amicably adjusting the difference which exists with respect to doctrine and other differences, but said connection have hitherto refused to comply with any of the proposals. Although it seems to be in vain to make any further propositions, yet this Synod deem it their duty to adopt the following resolutions: 1. That the Revs. Adam Miller, Daniel Moser, and David Henkel be authorized to proclaim and hold a public meeting at or near the Organ Church, Rowan Co., N.C. They shall continue said meeting at least three days, and preach on the disputed points of doctrine. 2.

That they invite the Revs. C. A. Stork and Daniel Sherer, who reside near said Organ Church, to attend said meeting, and give them an opportunity of alleging their objections and proving their doctrines.

Further, that as many of the other ministers belonging to the North Carolina connection as may be conveniently notified be also invited to attend for the same purpose. This will afford an opportunity to a number of people to ascertain which party have deviated from the Lutheran doctrine. This meeting shall, if G.o.d permit, commence on the 4th day of next November." (R. 1826, 5.) The public meeting was duly proclaimed at Organ Church in Rowan Co., N.C., on the 4th of November. A notice was inserted into the weekly paper, and some of the ministers were individually requested to attend. However, not one of the North Carolina Synod ministers put in his appearance, or made any official statement of their reasons for not attending. Persons who had visited Rev. Stork quoted him as having said: "Let them [the committee] come to our Synod, which is the proper place to discuss these points." (R. 1827, 5.) Stork's remark suggested the arrangement of a second debate in connection with the prospective meeting of the North Carolina Synod in St. Paul's Church, Lincoln Co., beginning May 7, 1827. The Tennessee Report of 1827 records: "On the day appointed [November 4, 1826], Messrs. Moser and Henkel attended [the meeting at the Organ Church]; but none of the ministers whom they had invited. Whereupon sundry respectable members of the Lutheran community [in Lincoln Co.] requested the committee [of the Tennessee Synod, Moser and Henkel] to renew this invitation, and to make another appointment. The same request was also made by the Lutheran Joint Committee of this county [composed of members of several Lutheran congregations in Lincoln County], at their session on the 9th of last December [1826]. Accordingly, Messrs. Moser and Henkel renewed the invitation, and proclaimed another meeting." (25.) The request of the Lutheran Joint Committee reads as follows: "To Lutherans. The Lutheran Tennessee Synod had appointed a committee for the purpose of publicly debating some points of doctrine, which are in dispute between the aforesaid Synod, and that which is commonly called the Synod of North Carolina and adjoining States. Some members of the latter were invited and notified by the committee to attend at Organ Church, on the 4th ult., for the purpose of reciprocally discussing the aforesaid points of doctrine. Two of the committee attended, but none of the ministers of the North Carolina Synod. Whatever reasons they may have had for not attending, we, the members of several Lutheran congregations in this county, being a.s.sembled and const.i.tuting a joint committee for the purpose of regulating the internal government of the same, request said committee to proclaim another public meeting at a convenient place for the aforesaid purpose, and to invite the members of the North Carolina Synod to attend the same. We also hereby request the members of the North Carolina Synod to meet the committee [of Tennessee] in a friendly manner, in order to discuss the doctrines in dispute." Moser and Henkel responded: "We . . . acquiesce in your request, and deem it pertinent to the manifestation of the truth." (26.) They also published a proclamation, inviting the ministers of the North Carolina Synod to attend a public meeting to be held in St. Paul's Church, Lincoln Co., "to commence on the day after you shall have adjourned, and to continue at least three days." (R. 1827, 27.) Again invitations and notices of the projected meeting were printed, and a copy was sent to each of the ministers of the North Carolina Synod a few months prior to their session. And when the North Carolina Synod was convened, by special messenger, a letter was sent to the president for presentation to Synod, inviting them to attend the proposed debate, at the same time asking them to give their reasons in case they should refuse to comply with the request. On the following day the messenger, Mr. Rudisill, applied for an answer, and again on the day of adjournment; but in vain. The Report of 1827 records: "Mr. Rudisill handed this letter to the president, who, taking it, replied that it was not properly directed to them; notwithstanding it should be given to a committee appointed by this Synod, who should report on the same. On the next day Mr. Rudisill applied for an answer, but he received none. On Wednesday, the day of their adjournment, Mr. Rudisill again requested an answer, but he again received none. Neither did the Synod a.s.sign any reason for their refusal. Whereupon Mr. Rudisill publicly proclaimed that Messrs. Moser and Henkel would attend on the next day, _i.e._, on Thursday, and discourse upon these disputed topics, and invited all who were present to attend. Accordingly, Messrs. Moser and Henkel attended, but none of the ministerium of the North Carolina Synod appeared. The most of them, or perhaps all, had started on their way home. The members of the church who were present requested David Henkel to discourse on a few of those disputed points, with which he complied.

After his discourse was ended, it was concluded that it was not necessary then to pursue the subject any further. The congregation, who were present, nominated a majority of the members of this committee to draw up the above statements. It was resolved that this report shall be laid before the next session of the Tennessee Synod and that the same shall be requested to annex it to the report of their transactions. It was further resolved that David Henkel be requested to write a treatise, in order to show the propriety and Scriptural grounds for the debate on the disputed points of doctrine, which was offered to the ministers of the North Carolina Synod." (R. 1827, 31 f.) Thus the repeated and cordial offers on the part of the Tennessee Synod to discuss and settle the differences were ignored and spurned by the North Carolina Synod.

David Henkel wrote: "As the committee, who gave them the last invitation to attend to public debate, knew from past experience that to address the North Carolina Synod with the addition 'so called' was offensive, and was made a plea to evade a public trial, they addressed some of the princ.i.p.al ministers thereof agreeably to etiquette, by their personal names, and including all the others, believing that no rational man would be offended to be called by his own name. Neither did I hear that any of them objected to the address as offensive, nor to any of the propositions for the manner of conducting the debate. Notwithstanding this, and although they accepted a letter directed to them also by the committee, and promised the bearer to return an answer, yet they treated both the invitation and letter with silent contempt." (35.) The repeated endeavors of the Tennessee Synod to draw the false Lutherans out of their holes failed. The Lutheran Church of America was destined to sink even deeper into the mire of indifferentism, unionism, and sectarianism.

100. Characteristic Address of Moser and Henkel.--The truly Lutheran spirit in which Tennessee endeavored to bring about unity and peace with the North Carolina Synod appears from the following letter, published in connection with the debates proposed in the interest of union, and dated, "Lincoln Co., N.C., December 10, 1826": "To the Revs.

Charles A. Stork, G. Shober, Jacob Sherer, and Daniel Sherer, and all other ministers belonging to their Synod.--Sirs! You call yourselves Lutherans, and we call ourselves the same; notwithstanding there is a division. You have accused us of teaching erroneous doctrines, and we, notwithstanding the appellation you give yourselves, deny that your doctrines correspond with the same or with the Holy Scriptures. It is hence somewhat difficult for some professors of Lutheranism to determine with which party to a.s.sociate, as they have not sufficient information on the subject. We know no method which would be better calculated to afford the people information and an opportunity for both parties to prove their accusations than to meet each other, and debate the points in dispute publicly, according to the rules of decorum.--Whereas we are informed that you intend to hold your next synod in St. Paul's Church in this county, on the first Sunday in next May, why we wish to try your doctrines, and why we wish you to try ours by the Augustan Confession and the aforesaid symbolical books, is because the important question in the dispute is, Who are the genuine and who the spurious Lutherans? For it is known that Lutheran ministers are pledged to maintain the Augustan Confession. But if you should at said meeting declare that the Augustan Confession contains false doctrine, and that Dr. Luther erred in any of the doctrines which are here proposed for discussion, we shall then, in that case, be willing to appeal exclusively to the Holy Scriptures.--Whatever private misunderstanding may have existed between us heretofore, we notwithstanding intend to meet you in a friendly manner, without attempting to wound your feelings by personal reflections. That we intend publicly to contradict your doctrines as erroneous we beg you not to consider as an insult, as we expect and are willing for you to treat ours in the same manner. We pray you as our former brethren, do not despise and reject those proposals, as a compliance with them may have the salutary effect to convince either the one or the other party of the truth, and we are confident it will be beneficial to many of the hearers.--We are willing to forgive all private conduct which we conceive erroneous and criminal in you. You ought also to be willing to forgive what you consider the same in us.

But as we differ with you in the fundamental doctrines of the Christian religion, an ecclesiastical union is impracticable until the one or the other party be clearly refuted and convinced.--We remain yours, respectfully, Daniel Moser. David Henkel." (R. 1827, 27.)

101. Probing Orthodoxy of Pennsylvania Synod.--In the interest of doctrinal clarity and Christian unity the Tennessee Synod, in 1823, addressed to the Pennsylvania Synod the following questions: "1. Do ye believe that Holy Baptism performed with water, in the name of the Holy Trinity, effects remission for sins, delivers from death and Satan, and gives admittance into everlasting life to all such as believe, according to G.o.d's promises? 2. Do ye believe that the true body and blood of Christ are present, administered, and received under the external signs of bread and wine? Do ye believe that the unbelieving communicants also eat and drink the body and blood of Christ? We do not ask whether they receive remission for their sins, but simply, whether they also eat and drink the body and blood of Christ. 3. Ought Jesus Christ to be worshiped as true G.o.d and man in one person? 4. Ought the Evangelic Lutheran Church, endeavor to be united with any religious denomination, whose doctrines are contrary to the Augustan Confession of faith? Or, is it proper for Lutherans to commune with such?" (R. 1825, 9.) The Pennsylvania Synod, which immediately prior to that time had been planning to establish a union seminary with the German Reformed and to enter into organic union with that body, treated the request with silent contempt. Two years later Tennessee, patiently and humbly, renewed the questions with the following preamble: "In the year of our Lord 1823, a few questions were preferred to your honorable body by this Synod, but as no answers have been received, and as the reasons thereof are not known, we [Daniel Moser, Ambrose Henkel, John Ramsauer, Peter Hoyle]

were appointed by our Synod to renew the request, and to solicit you to comply with the same. We most humbly beseech you to make known the reasons of your hope that is in you, because we believe if this be done, it will contribute towards restoring peace and tranquillity [tr. note: sic] among all genuine Lutherans. We, therefore, renew the following questions," etc. (R. 1825, 8 f.) "It was also resolved," the Report of 1825 continues, "that the Secretary of this Synod be ordered to address a friendly letter to the Rev. Muhlenberg, member of the Synod of Pennsylvania, for the purpose of obtaining his counsel relative to the present affairs of the Church." (9.) However, these letters also remained unanswered. But, even this did not exasperate, nor exhaust the patience of, Tennessee, as appears from the following entry in the minutes of 1826: "At our last session a few theological questions were submitted to the reverend Synod of East Pennsylvania, and a letter to the Rev. Muhlenberg; but we received no answer, neither from the Synod nor from Mr. Muhlenberg. The cause of this delay we do not know; but we indulge the hope of receiving satisfactory answers before our next session." (R. 1826, 6.) In the same Report we read: "Several letters from Pennsylvania [not the Synod] were read in which David Henkel is particularly requested to visit that State for the purpose of preaching, and arguing the peculiar doctrines of the Lutheran Church. Resolved, That this Synod also solicit him to undertake this task. He agreed to do so, provided he can arrange his other business so as to be enabled."

(9.) In the following year, however, as no answer had arrived from the Pennsylvania Synod, Tennessee made the following declaration, which was directed also against the North Carolina Synod: "Whereas there are sundry ministers who appear under the disguise of Lutherans, notwithstanding [they] deny the Lutheran doctrines, and as they are patronized by several synods, this body deemed it expedient and to have a Scriptural privilege to demand of other bodies answers to some theological questions, in order to ascertain whether they differ in points of doctrine from this body. Accordingly, they submitted a few theological questions to the reverend Synod of Pennsylvania (now East Pennsylvania), and have waited patiently four years for an answer. But no answer was received. The secretary was also ordered by the session of 1825 to address a friendly letter on the subject to the Rev.

Muhlenberg. The secrtary [tr. note: sic] complied with this order; but Mr. Muhlenberg has not as yet returned an answer. In order, therefore, to ascertain the sentiments of the several synods, as well as of individual ministers on sundry points of doctrine, it was resolved, 1.

That there shall be a pastoral address directed to the Lutheran community, in which shall be shown what this body deem to be the genuine Lutheran doctrines relative to such points as are in dispute.

2. That the several Synods, as well as individual ministers shall be requested, in the preface of the aforesaid contemplated address, to peruse and examine it; and then, in a formal manner, either justify it as correct, or condemn it as erroneous. That every synod and minister who shall be silent after having had an opportunity of perusing it shall be considered as fully sanctioning all its contents as correct, although they should teach or patronize a contrary doctrine. 3. That David Henkel shall compile and prepare said book for publication, and that the other ministers of this body shall a.s.sist him in it. . . . This address is intended to be published both in the German and English languages." (R.

1827, 6 f.) Also from the Ohio Synod, which at that time practically identified itself with the indifferentistic att.i.tude of the Pennsylvania Synod, Tennessee received but little encouragement in her efforts at purifying the Lutheran Church from the leaven of sectarianism. Says Sheatsley: "The minutes [of the Ohio Synod of 1825] report that David Henkel of the Tennessee Synod placed several theological questions before Synod. These were discussed in the ministerial meeting and answered, but as many of the older heads were absent, the answers should first be sent to them and then forwarded to Pastor Henkel. What the questions were we have no means of determining [no doubt, they were the same questions asked the Pennsylvania Synod], but, judging from the ability and bent of the doughty David Henkel, we may surmise that the questions involved some difficulties. In the following year Synod resolved that it could not answer these questions, since it is not our purpose at our meetings to discuss theological questions, but to consider the general welfare of the Church. This did not betoken indifference [?] [tr. note: sic] to doctrine, but it was then like it is now a Joint Synod; there was little or no time for the discussion of these matters." (_History_, 73.)

TENNESSEE JUSTIFYING HER PROCEDURE.

102. Confession of Truth a Christian Duty.--It appears from the procedure of the Tennessee Synod, as well as from the resolution of 1827, quoted in the preceding paragraph, that Tennessee felt justified in demanding a showdown on the part of the American Lutheran synods, which had persistently refused to reveal their colors. However, being unionists, indifferentists, and masked or open Calvinists, these false Lutherans resented such a demand as obtrusive, arrogant, and impudent.

Hence their contemptuous silence. However, also in this matter Tennessee realized that they were only asking what, according to the Word of G.o.d, it was their solemn duty to demand. For to confess the faith which is in him is not only the privilege of a Christian, but also an obligation and a debt which he owes his brethren. Accordingly, when, in 1827, the committee reported how all efforts to induce the Carolina and Pennsylvania Synods to reveal their colors and to give testimony of their faith as to the doctrines of Baptism, the Lord's Supper, etc., had been rebuked with silent contempt, Tennessee pa.s.sed the resolutions quoted in the preceding paragraph. They felt called upon publicly to justify their procedure; and this all the more so because a member of the North Carolina Synod had declared "that it was not only improper, but also sinful to argue publicly on religious subjects." (R. 1827, 36.) David Henkel, therefore, in a treatise appended to the Report of 1827, endeavored to show the propriety and the Scriptural grounds for the public debate proposed to the ministers of the North Carolina Synod. How Tennessee justified her actions appears from the following quotations culled from this treatise: "The members of the Lutheran Church," says David Henkel, "are pledged by their confirmation vows to support and to adhere to her doctrines and discipline. Now as it is not a matter of little importance to break such vows, it is therefore highly interesting for every member to know who of the ministers and which of the synods have departed from the confession of faith they have vowed to maintain, as a connection with such would be a partaking of their errors." (33.) "Because all Lutherans are pledged to maintain the doctrines of their confession of faith, it may therefore be legally required of any one to stand an examination, if it be believed that he has deviated from the same." (36.) "The members of the Lutheran Church at the time of their confirmation declare that they believe the doctrines as held by the same, and every minister is solemnly pledged to maintain the Augustan Confession. Independently of Synods, the Augustan Confession of Faith is the point of union of all Lutherans, and by which they are distinguished from other denominations. As all bear the same name, and are pledged to maintain the same creed, they are viewed as one body. Therefore one member is accountable to another, and it is one minister's duty to watch the other's official conduct, as the doctrines taught by one are ascribed to the others, because they const.i.tute one body. How does a man become partaker of another's guilt but by being in connection with him, and not reproving it? 1 Tim. 5, 22." (37.) "Now as one Lutheran minister's doctrine is ascribed to another, why should the one not have the right to bring the other to an account, provided he believes that he deviates from the confession they are both pledged to maintain? The ministers of the North Carolina Synod call themselves Lutherans, but as we believe that they propagate doctrines contrary to the Augustan Confession, we considered it necessary to require of them to stand an examination. It is necessary to correct a wrong opinion, which is, that Lutheran ministers are at liberty to deviate from the Augustan Confession whereinsoever they conceive it as erroneous. Some ministers have declared that they did not care what the Augustan Confession teaches, that they simply taught the doctrines of the Scriptures; further, that Luther was only a man, and was therefore liable to err. In answer to this, I observe that Lutheran ministers have no right to deviate from any article of this Confession because the whole of it is viewed by the Lutheran community as true and Scriptural. Let them remember their solemn vows! Such as think proper to deviate, infringe upon the rights of the community. It must, however, be admitted that if any one should discover that this confession is unscriptural, he would be justifiable in renouncing it. By doing so no one would be deceived.

If there are errors in this confession, why should any man who has discovered them yet pretend to preach under its covert? Such as believe that this Confession contains errors practise a twofold fraud. The one is, that they cause Lutherans to think that they hold the same doctrines as they do themselves, when yet they do not. The other is (provided it be true what they affirm), that they encourage the people in those errors, because they pretend to support the very confession which contains them. That the Bible is the proper rule of doctrine must be confessed; yet the question is, Does the Augustan Confession contradict it? That Luther was a man, and therefore liable to err, is not denied; but that he did err with regard to the doctrines contained in the Augustan Confession remains to be proven. But if he erred, why do such as believe this call themselves Lutherans? Such practise a fraud by being called Lutherans, when they affirm that Luther taught erroneous doctrines; or else [they] must own that, by being called after him, they sanction such errors." (37 f.)

103. Truth Always Seeks the Light.--In his justification of the procedure of the Tennessee Synod, David Henkel continues as follows: "The intention of the public debate which was offered to the ministers of the North Carolina Synod was to afford them an opportunity of manifesting the doctrines we teach, and to prove them as erroneous. The same [opportunity] we would also had to have treated theirs in like manner. The propositions which were made were calculated to have brought all these things to light. They would not only have offered the hearers who might have been present the opportunity of knowing the difference, and arguments on each side, but the debates might also have been committed to paper and published, and thus the whole Lutheran community might have been judges in this controversy. When a doctrine is in dispute between two parties, how shall the public decide when they never heard the opposite arguments? Is it rational to condemn either party without a trial? Whilst the deeds of men are to be concealed, there are just grounds for believing that they are evil. Our blessed Savior says, 'For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth the truth cometh to the light that his deeds may be made manifest that they are wrought in G.o.d.' John 3, 20. 21. No man who is confident that he has the truth on his side will ever evade coming to the light; for he is not ashamed to profess and vindicate the truth; and though it should be scrutinized to the utmost, yet he knows that thereby, like gold pa.s.sing through the fire, it shall become more brilliant. Even the man who is diffident with respect to his doctrines, yet having an honest disposition, never objects to be brought to the light; for he considers that no greater favor could be shown him than that his errors be overthrown, and he be led into the paths of truth. But the man who knows that he cannot defend his doctrines upon Scriptural grounds, and yet possesses too high an estimation of himself, hates to be brought to the light, for he knows that his errors will be unmasked; 'for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.' Why do men make so many shifts to evade a public trial of the doctrines, but a consciousness of being in an error which their pride does not suffer to be publicly exposed? Many a man in a hasty ill humor condemns a doctrine merely because the man whom he considers his enemy vindicates it; and though he should afterwards be clearly convinced, yet he believes it to be beneath his dignity to make a recantation, and thus throughout all his days he is tormented with a guilty conscience. In the days of the Reformation public debates were highly conducive to manifest the errors of the papists. When Luther confronted his opponents in the presence of mult.i.tudes, it was that many souls got convinced of the truth, which before were kept in ignorance.

Had he refused to appear, especially before the Diet at Worms, what would have been the result? Though he knew that his life was in danger, if he appeared, yet he also knew that the cause he had espoused would have suffered, provided he evaded a public test of his doctrines. The Papists having been taught by experience that the public debates with Luther proved injurious to their party, they avoided them as much as they could and employed various stratagems to destroy him and his cause.

Luther says: 'The court of Rome most horribly fears, and shamefully flees from, a Christian council.' Had this principle been uniformly followed in the days of Luther that it is sinful to dispute on points of doctrine, the errors of the Papish Church could have been impregnable; and those who bear the name of Christian might perhaps yet groan under papal superst.i.tion and tyranny. . . . Thousands have joined churches with whose peculiar doctrines they are not acquainted, and even do not know whether their government is republican, aristocratical, or monarchical. They are satisfied with what they hear from their ministers, without even examining their creeds or forms of government.

Such being ignorant, they are already prepared for a state of slavery.

They who so easily submit to an ecclesiastical slavery may also by degrees, by the same means, be led to sacrifice their civil liberty. How is it possible that people can with any degree of safety be in connection with such ministers as are publicly impeached with erroneous doctrines, and yet are not willing to be brought to light? Ought not every person conclude: If such ministers believed that they had nothing but the truth on their side, they would freely embrace every opportunity of coming to the light, so that they might show that their works are wrought in G.o.d, and refute their opponents' calumnies? That a public debate would create animosity is no reason that it should be omitted.

Would it offend real Christians? By no means. It indeed might offend false teachers and their votaries, who for the want of argument would subst.i.tute the ebullitions of their anger. But what Christian can imagine that no error should be exposed, lest the persons who are guilty might be offended?" (38 ff.)

104. Arguments Continued.--David Henkel furthermore showed from Phil.

2, 15; 1 Pet. 2, 9; 1 Pet. 3, 15. 16, that it is the duty of Christians to shine as lights in the world, to instruct the ignorant, to give an answer to every man who asks them a reason of the hope that is in them, and then proceeds to the following conclusion: "Now if it be every Christian's duty to answer those who interrogate them respecting the grounds of their faith, how contrary to the Word of G.o.d do such synods and ministers act when they refuse answering some important theological questions either by writing or public interview! Do they refuse because they consider the persons who interrogate them too far beneath their notice? Does not this (if it be the case) indicate that they are possessed with the pride of the devil? What! poor sinful mortals, do they exalt themselves above their fellowmen? Or are they ashamed to let their sentiments be known? Are they sensible that they cannot rationally defend their doctrines if they were scrutinized? Or, indeed, have they the truth on their side, and yet fear to let it be known that they believe it, lest they should become unpopular? Alas! there are too many whose sentiments may be correct, yet through fear of getting the ill will of some others will not answer the most important questions.

Let such men remember, that, whilst they wish to keep the truth in darkness, with a view to please opposite parties, that they are vile hypocrites; and let them tremble! St. Paul says: 'For if I yet pleased men, I should not be the servant of Christ.' Gal. 1, 10. We have asked the ministers of the North Carolina Synod for the reasons of the hope that is in them, or properly, for the proofs of their doctrines; and, agreeably to the last invitation given them, they might have had the opportunity of showing the reasonableness of their doctrines. Now as they have neglected to endeavor to convince us, why do they warn the people against us, especially since they are not willing to confront us in a public debate?" (42 f.) Henkel continues: "We, as it has been already said, are represented by the ministers of the North Carolina Synod as enemies of the promulgation of the Gospel. Particularly I am charged with teaching the most dangerous heresies, as may be seen from a scurrilous pamphlet written by their president, Mr. Shober. How is such a dangerous man to be treated by Christian pastors? Is he to be at liberty without reproof? Is he to be opposed behind his back, and defeated by arguments, or rather invectives, to which he has no opportunity of replying? No. For such treatment has rather a tendency to strengthen him in his errors, and cause such as are led by him to conclude that his doctrines are incontestable; otherwise the learned and pious clergy would confront him in a public interview. St. Paul describes the duty of a bishop in this respect: that he should 'hold fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.' He adds: 'For there are many unruly and vain talkers and deceivers, specially they of the circ.u.mcision, whose mouth must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.'

t.i.tus 1, 9. 11. As these show that it is the duty of a bishop to exhort and convince the gainsayer, and to stop his mouth, the question may be asked, How is this to be done? It cannot be done otherwise than to propose to the gainsayer an interview, and if he attend to it, to refute his arguments. But if he refuses to attend, the bishop has discharged his duty; for the gainsayer thereby shows that he is, already convinced, and his mouth stopped, because, if he believed that he could not be refuted, he would by no means avoid the light. Again, when the gainsayer in a public debate is closely pursued by the truth, he uses invectives instead of arguments, which is a plain indication of his mouth being stopped. A false teacher is said to be a wolf in sheep's clothing, which signifies to be under the covert of a servant of G.o.d. . . . Now, indeed is it possible that the ministers of the North Carolina Synod represent me as the most dangerous wolf, and yet can see me come among their congregations, and gain a goodly number of their people, without even being willing to confront me in a public debate, which would be calculated to show me in mine originality. Why do they flee? Do they not feel for their flocks? To p.r.o.nounce them hirelings would seem uncharitable. How could I otherwise acquit them of such a charge, unless I would suppose that they in reality do not consider me as a false teacher? Otherwise they would not flee, but stand public test. But that they have called me a false teacher is perhaps owing to the violence of the old man in them, whom they have not yet crucified through the Spirit." (44 ff.) Finally, in defending the propriety of the procedure of the Tennessee Synod, David Henkel refers to the example of Christ, who "answered the questions of the Pharisees, Sadducees, scribes, and the devil. Now, as Christ debated with wicked men, yea, with the devil himself, with what face can any man say, It is wrong to dispute on doctrinal topics?" (45 f.) David Henkel concludes: "Whereas all Lutherans are pledged to their creed by a solemn vow, it must be a matter of great importance for every one to know the sentiments of the ministers under whose care he may be; for whosoever supports such as are inimical to the doctrines of the Church acts contrary to his vow. Every Lutheran ought to be certain, and able to prove by texts of Scripture, that his creed contains erroneous doctrine, before he adopts a contrary one, lest he incur the crime of perjury. The ministry of the North Carolina Synod are charged with denying the most important doctrine of the Lutheran Church, and have been requested to come to a reciprocal trial, which they have obstinately refused. Now, what is the duty of the people under their care? Ought they not to urge them to come to a reciprocal trial? How can they consider themselves safe under a ministry who are not willing to come to the light!" (47.)

DOCTRINAL BASIS.

105. Att.i.tude toward the Scriptures.--Regarding the const.i.tution of the Tennessee Synod we read in the Report of 1827: "Whereas the const.i.tution [of 1820] of this Synod is blended with the transactions of the session at which it was formed, and as the unalterable articles are not distinguished from those that are local and of a temporary nature, and as the language is not sufficiently explicit, it was deemed necessary, in order to supply those defects, to supply another.

Consequently a committee was appointed to draw up one for examination."

The committee complied with the order, drew up a const.i.tution, and laid it before the body. Every one of its articles having been critically examined, Synod resolved: "1. That this const.i.tution shall be annexed to this journal [Report]; but it shall not now be adopted nor ratified, so that the absent ministers, as well as the congregations may have the opportunity of alleging their probable objections, or of proposing necessary amendments. This also affords an opportunity for the members of the present session to reexamine it. 2. But that, if no objection of importance shall be alleged, or necessary amendments proposed by any member of this body, or by any congregation, and be laid before the next session, it shall then be considered as the adopted and ratified const.i.tution of this Synod." (9.) In the following year the new const.i.tution was adopted and ratified in a somewhat revised form, and appended to the minutes of the same year. The English version is found also in the Report of 1853. The First Article of this const.i.tution reads as follows: "The Holy Scriptures, or the inspired writings of the Old and New Testaments, shall be the only rule of doctrine and church-discipline. The correctness or incorrectness of any translations is to be judged according to the original tongues, in which the Scriptures were first written." (B. 1828, 13; R. 1853, 20.) The Introduction declared: "Nothing relative to doctrines and church-discipline ought to be transacted according to the mere will of the majority or minority, but in strict conformity with Holy Writ." (B.

1828, 12; R. 1853, 19.) According to the const.i.tution of 1828, therefore, Tennessee recognized the Holy Scriptures as the only norm and rule of doctrine and life. This had been the position of the Tennessee Synod from the very beginning. As early as 1822 they declared: "Forasmuch as the Holy Bible is the only rule of matters respecting faith and church-discipline, and because the Augsburg Confession of Faith is a pure emanation from the Bible, and comprises the most important doctrines of faith and discipline, hence it must always remain valid. Therefore our Synod can neither be governed by a majority nor a minority, now nor ever hereafter, with respect to doctrine and discipline. This is the reason why nothing can be introduced among us, now nor at any time hereafter, which may be repugnant to the Bible and the Augsburg Confession of Faith. Neither the majority nor the minority shall determine what our doctrine and discipline are, because they are already determined in the above-named rule. But that we a.s.semble from time to time is neither to form new rules, doctrines, nor traditions, but as united instruments in the hand of G.o.d we wish to promulgate the doctrine of the Bible, and to execute the rules already laid down in the Holy Scriptures. But with respect to local and temporary regulations, such as the place and time of meeting, and such like things, which do not interfere with matters of faith and discipline, the Synod suit themselves to the conveniences of the most of their members. We refer the reader to the Seventh, Fifteenth, and Twenty-eighth Articles of the Augsburg Confession of Faith, where he may find more satisfactory instructions with respect to these things." (R. 1822, 9 f.)

106. Augsburg Confession Adopted with a "Quia."--From the very beginning the Tennessee Synod regarded the Book of Concord as a correct exhibition of the teachings of Holy Writ, although at first only the Augsburg Confession was officially received into the const.i.tution. At its organization in 1820 Synod declared: "All doctrines of faith and the doctrine of the Christian Life, as well as all books which are used for public worship in the Church, shall, as far as possible, be arranged and observed according to the Holy Scriptures and the Augsburg Confession.

Especially shall the youth and others who have need thereof in our Church be instructed according to the Small Catechism of Dr. Luther, as has been the custom hitherto. Said Catechism shall always be the chief catechism of our Church." (4.) "Whoever will be a teacher shall solemnly promise that he will teach according to the Word of G.o.d, and the Augsburg Confession, and the doctrine of our Church." (5.) The minutes of 1821 record: "On motion made by Mr. Peter Boger, it was resolved that a copy of the Augsburg Confession of Faith, likewise a copy of the minutes of the Synod, shall be deposited in every church." (8.) The Second Article of the new const.i.tution, adopted 1828, reads as follows: "The Augustan Confession of Faith, comprised in twenty-eight articles, as it is extant in the book ent.i.tled 'The Christian Concordia,' is acknowledged and received by this body, _because_ it is a true declaration of the princ.i.p.al doctrines of faith and of church-discipline. Neither does it contain anything contrary to the Scriptures. No minister shall therefore be allowed to teach anything, nor shall this body transact anything that may be repugnant to any article of this Confession. Luther's Smaller Catechism is also acknowledged and received, because it contains a compendium of Scriptural doctrines, and is of great utility in the catechising of youth." (R. 1853, 21.) The "Remarks" appended to this article explain: "Creeds fraught with human tradition and opinions are rejected by this body. Neither is the authority of a general council considered as valid, or sufficient to establish any point of doctrine. . . . Now there is a considerable difference when a body of Christians receive a human composition [symbol] as an unerring guide in addition to the Scriptures, or when they receive it to show their views as respecting points of doctrine. Lutherans acknowledge the Holy Scriptures as the only rule of doctrine and discipline; nevertheless they receive the Augustan Confession _because_ it exhibits the same views they have on the Scriptures, and is a formal declaration of what they believe. But if it were possible to prove that the views on the points of doctrine contained in the Augustan Confession were erroneous, it would be the duty of this body to renounce it; nevertheless, in that case they could by no means be Lutherans, as they would have rejected the views of Lutherans. As there have been various editions of the Augustan Confession, this body have chosen the one which is extant in the book ent.i.tled 'The Christian Concordia,' because they are well a.s.sured that that is genuine." (22.) The revised const.i.tution of 1866 recognized the entire Book of Concord as being the doctrinal basis of the Tennessee Synod, thereby merely giving expression to the position which the Tennessee Synod had actually occupied from the very beginning. In their letter of December 10, 1826, addressed to the pastors of the North Carolina Synod, Daniel Moser and David Henkel declared: "We also wish to appeal to the book called 'Concordia,' as it is one of the princ.i.p.al symbolical books of the Lutheran Church." (R. 1827, 28.) The sixth of the "Alterable Articles" of the proposed const.i.tution submitted to synod in 1827 reads: "The book ent.i.tled 'Concordia,' which contains the Symbolical Books of the Lutheran Church, shall be viewed as a directory in Theology." (24.) After visiting the Tennessee Synod in 1855, Brohm wrote: "Creditable witnesses have given me the a.s.surance that, as far as their persons are concerned, all the pastors of the Synod adhere to the entire Concordia." (_Lutheraner_ 11, 78.) When the Tennessee Synod was organized, it was the only American Lutheran synod which was pledged to the Lutheran Confession, not merely with a _quatenus, i.e._, as far as it agrees with the Bible, but with an honest _quia, i.e._, because it agrees with the Bible.

CONFESSION ENFORCED.

107. Confession No Mere Dead Letter.--That Tennessee did not regard the Lutheran Confession a mere dead doc.u.ment appears from her att.i.tude toward the Pennsylvania, North Carolina, and other unfaithful Lutheran synods, as delineated above. The treatise appended to the Report of 1827 declared: It is necessary to correct the wrong opinion that Lutheran ministers are at liberty to deviate from the Augustan Confession whereinsoever they conceive it as erroneous. As long as a minister pretends to be a Lutheran minister, he has no right to deviate from any article of this Confession. Let him remember his vows! If any one should discover that the Augsburg Confession is unscriptural, he is justified and bound to renounce it. But if he continues to preach under its cover, he is guilty of a twofold fraud. He deceives the Church by causing Lutherans to believe that he agrees with them. And he deceives the Christians by failing to warn them against what he regards erroneous teaching. If Luther and the Lutheran Confessions erred, "why do such as believe this call themselves Lutherans? Such practise a fraud by being called Lutherans, when they affirm that Luther taught erroneous doctrines; or else must own that, by being called after him, they sanction such errors." (38.) Tennessee was not satisfied with being _called_ Lutheran. They were seriously determined to _be_ Lutherans.

The Lutheran Confessions were the living norm of both their preaching and their practise. In publishing books, receiving pastors and teachers, examining candidates, in negotiating with other synods, Tennessee was scrupulously guided and governed by the Lutheran Symbols. In 1821 they resolved on a Liturgy to be prepared by Paul Henkel "according to the Augsburg Confession of Faith and the Bible." (7.) In 1826 it was resolved that Luther's Smaller Catechism should be translated into the English language, and that Ambrose Henkel was to provide both for an _accurate translation_ and for the publication of the Catechism. (7.) Numerous instances where pastors were carefully examined with respect to doctrine before they were admitted to membership are recorded in the synodical minutes. In the Report of 1831, _e.g._, we read: "Mr. Rankin [who previously had been a member of the Presbyterian Church] presented himself to the committee. He was first made a full member of the Lutheran Church by confirmation. Then, having taken the most solemn pledge, he was ordained a pastor of the same Church with prayer and laying on of hands." (8.) The Report of 1832 records: "Whereas Mr.

Rankin, as appears from a letter of Mr. Bonham, addressed to Synod, and from other trustworthy sources from Green County, Tenn., _has departed from the Augsburg Confession_, both as to doctrine and discipline, it was resolved that Mr. Rankin be requested to attend the next session of our Synod, and there defend himself against the above-mentioned charges, otherwise we can regard him as member of this Synod no longer." (9. 16.) In the Report of 1827 we find the following entry: "It was considered necessary that one of the pastors should visit all the other pastors, and their congregations, and examine whether there be any who deviate from the doctrines and rules of our Church. But as none of the pastors who were present could undertake this visit, it was resolved that any of the absent ministers who may volunteer his services shall hereby be authorized to make this visit, and to reprove all errors that may come within his knowledge. Whatever pastor may undertake this visit is requested to inform the secretary of his intention, and to hand in a report of his journey at the next session." (12.)

108. Symbols Regarded as Necessary.--In the "Remarks," appended to the Second Article of the const.i.tution, adopted 1828, the necessity of symbols in explained as follows: "Now the question may be put, Is not the Augustan Confession a human composition? Why is it adopted by this body? Answer: The Apostle Peter exhorts Christians to 'be ready always to give an answer to every man that asketh them a reason of the hope that is in them,' etc. 1 Pet. 3, 15. 16. From the history of the Reformation it is evident that the Protestants were called upon to deliver their confession of faith before the diet a.s.sembled at Augsburg.

Every Christian is not only privileged, but also commanded to confess what he believes. Although the Scriptures be a sufficient guide without any other, and though there be but one explanation of them which can be correct, yet not all who profess Christianity explain them alike, for their views are widely different. Hence, as all do not explain the Scriptures alike, it could but be known what each body of Christians believed; consequently others could not know whether they should fellowship them, provided they had not a formal declaration of their views on the points of doctrine contained in the Scriptures. But when a body of Christians make a formal declaration of their views on the Holy Scriptures, others are enabled to judge whether they be correct, and thus may know with whom to hold Christian fellowship. . . . Lutherans acknowledge the Holy Scriptures as the only rule of doctrine and discipline; nevertheless they receive the Augustan Confession because it exhibits the same views they have on the Scriptures, and is a formal declaration of what they believe." (22.) According to his own report of a conversation with a pastor of the General Synod, dated December 2, 1824, Andrew Henkel answered as follows the objection that the Scriptures are sufficient, and that for that reason symbols are superfluous: "I told him then that he had departed from the Augsburg Confession, and, of course, from the Lutheran Church. He then told me that the Bible was his creed, and not the Augsburg Confession, and that the said Confession contained things which were not in the Scriptures.

I then replied and said that every fanatic and sectarian said so, and that Lutherans as much considered the Scriptures to be the only guide in doctrines as he or any other person did, but that it was necessary to have some standard by which men could know how the Scriptures were understood by this or the other denominations, as men varied materially in their explanations of the Scriptures. I then demanded of him to show wherein the Confession did not correspond with the Scriptures. He referred me to the word 'real' in the article of the Lord's Supper, and added that that word was inserted by the hotheaded Luther."

ANTI-ROMANISTIC ATt.i.tUDE.

109. Church Governed by Word of G.o.d Alone.--The Tennessee Synod did not only realize the importance of the Symbols for the Lutheran Church, but had correctly apprehended also their spirit and doctrinal content.

This appears from her uncompromising att.i.tude toward the Romanistic, Reformed, Methodistic, and unionistic tendencies prevailing in the Lutheran synods and congregations at the time of her organization. As to polity, the cast of the first American Lutheran synods and congregations was of the hierarchical type. The congregations were subordinate to their pastors, the pastors and congregations to their respective synods, as a rule called ministeriums, because, essentially, they were bodies composed of ministers. David Henkel had experienced the tyranny to which such an order would naturally lead and lend itself. The Tennessee Synod must be credited with being the first, in a large measure, to recognize, confess, and defend the inalienable rights of all Christians and Christian congregations. The Henkels must be regarded as champions also of the basic truth of all normal church-government, _viz._, that no one is to govern the Christian Church, save Christ and His Word alone, not the pastor, nor the ministerium, nor the synod, nor any sort of majority. (1820, 23; 1828, 12.) In 1820, when the leaders of the North Carolina Synod, in matters of right and wrong, demanded subjection to the majority of votes, the Henkels maintained: "We thought the doctrine of the Augsburg Confession, of which we were a.s.sured that it can be proved by the doctrine of the Bible, ought to be of greater authority to us than the voice of a majority of men who are opposed to the doctrine and order of our Church." (1820, 23.) Nothing short of clear proof and conviction from the Word of G.o.d and the Augsburg Confession would satisfy the Henkels. In 1822 Tennessee declared: "Our Synod can neither be governed by a majority nor a minority, now nor ever hereafter, with respect to doctrine and discipline. . . . Neither the majority nor the minority shall determine what our doctrine and discipline are to be, because they are already determined in the above-named rule. . . . But with respect to local and temporary regulations, such as the place and time of meeting, and such like things, which do not interfere with matters of faith and discipline, the Synod suit themselves to the conveniences of the most of their members."