American Lutheranism vindicated

by S. S. Schmucker

Produced by Rev. Kurt A. T. Bodling, presently at the State

Library of Pennsylvania

AMERICAN LUTHERANISM VINDICATED; OR, EXAMINATION OF THE
LUTHERAN SYMBOLS,
on
CERTAIN DISPUTED TOPICS:
INCLUDING A REPLY
TO THE PLEA OF Rev. W. J. MANN.
BY
S. S. SCHMUCKER, D. D.,
Professor of Christian Theology in the Theological
Seminary of General Synod at Gettysburg, Pa.

Earnestly contend for the faith, once delivered to the saints. JUDE 3.

BALTIMORE:
PUBLISHED BY T. NEWTON KURTZ,
No. 151 WEST PRATT STREET.
1856

Entered according to act of Congress in the year 1856,
BY S. S. SCHMUCKER,
IN THE CLERK'S OF THE DISTRICT COURT OF THE UNITED STATES,
FOR THE EASTERN DISTRICT OF PENNSYLVANIA.
STEREOTYPED BY GEORGE CHARLES, NO. 9 SANSOM ST., PHILA.
PRINTED BY C. SHERMAN & SON.

TO THE READER. The design of the following treatise, and the occasion which elicited it, are indicated both on the title page and in the introduction of the work itself. Its primary object is not to discuss the obligation of Synods to adopt the doctrinal basis of the Platform. What we felt it a duty to the church to publish on that subject, we have presented in the Lutheran Observer. But the pamphlet of the Rev. Mann, entitled Plea for the Augsburg Confession, having called in question the accuracy of some of the interpretations of that Confession contained in the Definite Synodical Platform, and affirmed the Scriptural truth of some of the tenets there dissented from; it becomes a question of interest among us as Lutherans, which representation is correct. For the points disputed are those, on the ground of which the constitutions of the General Synod and of her Seminary avow only a qualified assent to the Augsburg Confession. In hope of contributing to the prevalence of truth, and the interests of that kingdom of God which is based on it, the writer has carefully re-examined the original documents, and herewith submits the results to the friends of the General Synod and her basis. Since these results as to the question, what do the symbols actually teach? are deduced impartially, as must be admitted, from the original symbolical books themselves, as illustrated by the writings of Luther, Melancthon, and of the other Reformers of the same date; those who approve of those books should so far sustain our work: and those who reject these tenets, that is, the New School portion of the church, will not object to seeing a vindication of the reason why they and the General Synod avow only a qualified assent even to the Augsburg Confession, namely, because these errors are there taught.

The topics here discussed, are all such as are left free to individual judgment, both by the Constitution of the General Synod, and that of her Theological Seminary. Both explicitly bind to the Augsburg Confession, only so far as the fundamental doctrines, not of that confession, but of the Scriptures are concerned. A fundamental doctrine of Scripture is one that, is regarded by the great body of evangelical Christians as essential to salvation, or essential to the system of Christianity; so that he who rejects it cannot be saved, neither be regarded as a believer in the system of Christian doctrine. The doctrinal peculiarities of no denomination, though often highly important, can therefore be regarded as fundamental, without unchurching all other denominations and consigning them to perdition. The topics here discussed are, 1. Ceremonies of the Mass. 2. Private Confession and Absolution. 3. The Divine institution of the Christian Sabbath. 4. Nature of Sacramental Influence. 5. Baptismal Regeneration. 6. The nature of the Saviour's presence in the Lord's Supper; and, 7. Exorcism. Now, not one of these is found in the list of fundamentals published by the Synod of Maryland, and by the great Evangelical Alliance of all the prominent Christian denominations assembled in London in 1846, consisting of more than a thousand ministers of Christ, delegated from nearly all parts of Europe and America. That list is found in the Lutheran Manual, and is the following:—

"1. The Divine inspiration, authority and sufficiency of the Holy Scriptures. 2. The right and duty of private judgment in the interpretation of the Scriptures. 3. The unity of the Godhead, and the Trinity of persons therein. 4. The utter depravity of human nature in consequence of the fall. 5. The incarnation of the Son of God, his work of atonement for sinners of mankind, and his mediatorial intercession and reign. 6. The justification of the sinner by faith alone. 7. The work of the Holy Spirit in the conversion and sanctification of the sinner. 8. The Divine institution of Christian ministry, and the obligation and perpetuity of Baptism and the Lord's Supper; and 9. The immortality of the soul and the judgment of the world by our Lord Jesus Christ, with the eternal blessedness of the righteous and the eternal punishment of the wicked." Not one of these are here discussed.

As to the doctrines taught in this little volume, they are the same inculcated in our Popular Theology twenty-one years ago, and in our different works published since that time. And here it seems proper to avail ourselves of this public opportunity to correct an error committed by our esteemed friend, Dr. Schaff, of Mercersburg, in his recent work on the American churches, in which he represents us as denying the reality, as well as the guilt of natural depravity. This is entirely a mistake. The reality of Natural Depravity is a doctrine so clearly taught in God's word, as well as by the history of the human race, that we have never even been tempted to doubt it. In the eighth edition of the Popular Theology, (p. 144,) which has recently left the press, our views on this subject are thus summed up:— "The Augsburg Confession seems to combine, both these views, (i.e. both absence of holiness and predisposition to sin,) and the great body of Lutheran divines has regarded natural, or original, or innate depravity, as that disorder in the mental and bodily constitution of man, which was introduced by the fall of Adam, is transmitted by natural generation from parent to child, and the result of which is, that all men who are naturally engendered, evince in their action want of holiness and a predisposition to sin. Without the admission of such a disorder in the human system, no satisfactory reason can be assigned for the universality of actual transgression amongst men." "Our own views on this disputed subject, maybe summed up in the following features: 1. All mankind, in consequence of their descent from fallen Adam, are born with a depraved nature, that is, their bodily and mental system is so disordered, as in result of its operation to evince a predisposition to sin. 2. This natural depravity disqualifies its subjects for heaven. Because the action of depraved (disordered) faculties and powers, would not, even in heaven itself, be conformed to the divine law, and could not be acceptable to God In our natural state, moreover, we have not the qualifications requisite for the enjoyment of heaven, having no spiritual appetites. But we cannot suppose that God would condemn us to positive and eternal misery merely on account of this depraved (disordered) nature; for we are in no sense the authors or causes of it; and a just God will not punish his creatures for acts which they did not perform;" (p. 147.) It is evident, therefore, that we do maintain the reality of natural depravity inherited from our first parents, but deny the imputation of it to us as personal guilt. This correction, we doubt not, Dr. Schaff will make in the future editions of his work. Nor are we more chargeable with even the remotest tendency to rationalism, than the great mass of American and English theologians, including such men as Drs. Dwight, Mason, Woods and Alexander, who all distinguish things above reason from those contrary to it, and whilst they deny that revelation teaches any doctrine of the latter class, admit and believe a number of its doctrines, such as the Trinity, Incarnation, &c., to be above the comprehension of human reason. With them, moreover, we maintain, that in doctrines which lie within the grasp of human reason, it is proper and a duty to expect and to inculcate a harmony between the teachings of revelation and the dictates of reason, thus to exhibit and confirm the intrinsic moral fitness and glory of those truths of revelation. And it is these and similar things which a certain class of German theologians of late are wont to style rationalizing tendencies.

As to the necessity of this work; two little volumes have appeared, assailing some of the positions of the Definite Platform, and none in vindication of them. The New School must therefore receive credit for moderation. Those volumes were hailed with exultation by the four or five Old-School papers of our church, and all of them, even the Missionary, invite the continuance of the discussion in pamphlet form. Those publications did not agitate the church, neither will this. That man must be ignorant of human nature, who does not perceive a vast difference between a controversy conducted in the newspapers of the church, and one confined to independent pamphlets or volumes. In the former case, the dispute is forced upon all who see the paper, and reaches fifty times as many persons, amongst whom may be many who, from prejudice, or want of sufficient intelligence, do not appreciate the importance of the discussion; in the latter, it reaches only those who desire to see it, and feel sufficient interest to purchase the volume. Yet the Definite Platform, be it remembered, was not the cause but the result of Symbolic agitation, continual, progressive, and aggressive, in the several Old-School papers and periodicals, for eight or ten years past. As it evinced a spirit of resistance, they of course pounced down upon it, and labored hard for its destruction. But their continued discussion has brought to light such high-toned and intolerant grounds of opposition, that the church generally, we doubt not, will settle down, in a just appreciation of the case.

The course pursued by the ministers of the General Synod, has always been a liberal one. They have freely expressed their sentiments on these disputed topics, and cheerfully conceded to others the same liberty. This principle pervades the Constitution of the General Synod and of her Seminary. Even within the last few weeks, the Directors of the Seminary have listened to a vindication of the entire symbolic system, in the Inaugural of their German Theological Professor, and resolved to publish it, although it advocates some views rejected by the majority of the Board, and by the other members of the Faculty. After such a specimen of liberality, we may well hope that the propriety of any of the other Professors advocating the doctrines, which have from the beginning been taught in the institution, will be conceded by all.

For the information of those foreign brethren who have recently taken part in our ministry, we deem it just to remark, that the term American was employed in reference to our church, many years before the existence of the political party now designated by this name, and is used by us, not in distinction from those born in foreign lands, but to designate those peculiarities of doctrine, discipline, and worship, which characterize the great mass of the churches of the General Synod, as the terms Danish Lutheran, or Swedish Lutheran, and German Lutheran, indicate the peculiarities of our church in those countries. Some of our best American Lutherans are natives of foreign lands.

In conclusion, we repeat the assurance, that it has been with deep regret that we have felt compelled, in defence of American, that is, New School Lutheranism, to exhibit what we regard the errors of the former symbols. But as the existence of these errors has of late years been perseveringly denied, and New School Lutherans have been incessantly reproached for not yielding an unqualified assent, to these books, necessity was laid on us; and the evil of the controversy, if any, lies at the door of the aggressors.

Praying that our Divine Master may bless this little volume to the advancement of his glory and the welfare of his church, we submit it to the friends of truth.

S. S. SCHMUCKER.
Gettysburg, April 23d, 1856.