108. Symbols Regarded as Necessary.—In the "Remarks," appended to the Second Article of the constitution, 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 assembled 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 ATTITUDE.
109. Church Governed by Word of God 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 attitude 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 assured 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 God 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." (R. 1822, 9.) In a "Note" appended to the above declaration, David Henkel defines the position of Tennessee as follows: "Herein is the difference between the government of the pure Evangelical Lutheran Church and the government of the General Synod. The established rule of the pure Christian Church is the Holy Scriptures and her supreme Head, Jesus Christ. Christ, by His Word, governs the Church in the doctrines of faith and discipline; there needeth no majority of votes to determine. In such matters as do not immediately interfere with the doctrines of faith and government of the Church, as, for instance, to appoint the time and place for the meeting of a synod, or the erection of a synod, and such like things, herein our Church doth not seek to exercise any authority, but granteth liberty to each congregation and to each of her ministers to act and do as they judge it most convenient for themselves. No one is despised for not joining with us in our Synod; no one is oppressed who is not in conformity with us in matters which are not essential to the doctrine of faith. Nothing can separate our union or break our peace with any, only when they deviate from the pure doctrine of the Gospel, and when they compose traditions of their own and impose them on others. A majority is not to have authority over any one, because they have no power to impose traditions of men on others with regard to religion. The government of the General Synod is altogether otherwise. . . . It is plainly to be seen in her constitution that her aim is to impose a number of human traditions on the Church, as, for instance, that no synod shall be erected in any State, unless there are six ordained ministers living therein, and not even then unless they are authorized by the General Synod. The General Synod is to be governed by a majority; if it were not so, she would admit that every congregation and every minister should act agreeably to their own advantage in matters not interfering with the doctrines of faith, and not seek such universal power, by which they may compel men to act according to the will of a majority. The Church of God on earth was never constantly governed right by a majority. In the times of the prophets the Church was oppressed by a majority. . . . How was it in the time of Christ? How did the majority act against the Savior? Who was right? The great council of Jerusalem and thousands of their adherents, or Jesus of Nazareth, and the few of His disciples who were despised by the world? How was it in the days of Luther? What was he against millions of the Papist Church? And yet every Protestant will confess that Luther's cause was just, and is thankful to God that the light of the Gospel was set up by Luther. But supposing that Luther had yielded to be governed by a majority as the advocates for a General Synod insist, or wish that the Church should be governed by a majority, might we not have remained in the ignorance of blind popery to the present day? The government of the world is supported by a majority, and thus, many imagine to themselves, it ought so to be in the Church; but they are greatly mistaken! Jesus saith, 'My kingdom is not of this world,' and consequently not His manner of government. . . . Jesus Himself hath already prescribed all things respecting the doctrine and discipline of His Church, therefore we need no General Synod to give us prescriptions! As touching matters not essential, as appointing the time and place of a convention or the like, whereof no prescription is given, no one is justifiable to give any prescription or direction, much less to compel any one thereto, whereas all are to enjoy Christian liberty. See Rom. 14; Col. 2. But those of the General Synod undertake to erect universal directions in these matters, or else they would not name their Synod Universal. Whosoever submits himself to be governed by a majority must be such as trust to a majority. The Scripture saith: 'Cursed is the man who putteth his trust in man.' Jer. 17." (R. 1822, 11 f.) These views were embodied also in the constitution of 1828. In the explanatory "Remarks" to the Fourth Article we read: "As the aforesaid duties [to supply laborers, detect false teachers, examine and ordain ministerial candidates, etc.] devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, i.e. they may constitute a synod. But no Christian synod can have legislative powers, consequently have no right to make rules for churches. All necessary and salutary rules pertaining to the government of the Church are prescribed in the Scriptures; therefore every body of men who make rules for the Church are in opposition to Christ. To make rules for the Church is one thing, but to execute these rules already made, and to employ the proper means for the promulgation of the Gospel, is another. The latter, but by no means the former, is the business of this body. That there ought to be no appeals from the decisions of congregations is evident from Matt. 18, 15-20." (B. 1828, 20; R. 1853, 25.) Of course, appeals from the congregation to the synod as a higher authority, to which the congregation is subordinated, were meant. The Introduction to the constitution says: "The rules and principles of church-government are contained in the Holy Scriptures. Therefore no body of Christians have authority to dispense with, or alter or transact, anything contrary to them. Human traditions or rules impressed upon the Church as necessary for Christian fellowship, which have no foundation in the Scriptures, are rejected by our Savior. Matt. 15, 9. 13. 14." Although, in executing the rules of the Church, different times, persons, and local circumstances intervene, as, for instance, in one age and country one language is prevalent, but not in another age, and perhaps not in the same country . . ., nevertheless, Christ being omniscient, and His all-wise Spirit having inspired His apostles, they have provided the Church with salutary rules, which are applicable to all persons in all places, times, and circumstances. Nothing relative to doctrines and church-discipline ought to be transacted according to mere will of the majority or minority, but in strict conformity to the Scriptures. Local and temporary regulations, such as the time and place of the meeting of the synod, the ratio of representatives from congregations, etc., may be varied for the sake of convenience, hence are subject to be altered, amended, or abolished by the majority; yet they ought not to attempt to make their decisions in such cases absolutely obligatory upon the whole community, because such regulations are only subservient to the execution of the rules which are founded upon the Scriptures." (19.)
110. Antihierarchical Principles Practised.—The organization of, and connection with, a synod was regarded by Tennessee as a matter not of divine obligation, but of Christian wisdom and liberty. No congregation was condemned or refused fellowship merely because it refused to unite organically with their synod. In the "Remarks" to the Fourth Article of her constitution Tennessee explains: "When ministers and lay-delegates are assembled, they may have a more accurate knowledge of the exigencies of the whole connection they represent, hence are the better enabled to impart their counsel. By their simultaneous efforts, vacant churches may be supplied with ministerial labors, and others formed and organized. Indeed, the same end may also be obtained by individual ministers and churches; nevertheless, as it frequently becomes necessary for such to receive cooperation from their brethren, this end may be obtained with more facility by the meeting of a Synod." (1853, 25.) According to Tennessee, then, the organization of, and connection with, a synod is a matter of Christian liberty, wisdom, and expediency. But, while not opposed to synods as such, Tennessee most strenuously objected to any kind of human autocracy within the synods and congregations. When, in a letter, several members of the North Carolina Synod designated Paul Henkel "the head" of the Tennessee Synod, the latter declared, and could do so truthfully, that their Synod "confesses no man as its head save the one and only God-man, Jesus Christ." (B. 1824, 10.) The fact is that, in the beginning, Tennessee was even without standing officers. The chairmen were elected and changed at pleasure even during the sessions of the same convention. (B. 1820, 7.) Largely, her opposition to the General Synod also was rooted in her determined hostility to every form of Romanism. (R. 1820, 55; 1821, 17.) "If you will consider," they said to the North Carolina Synod, which had joined the General Synod, "what pertains to true Christianity, you certainly cannot reasonably desire that a government, shall be forced upon the Church, of which no trace can be found in the Bible." (B. 1824, Anhang 2.) Indeed, in their aversion to any and every form of synodical dominion over the congregations Tennessee frequently went so far as to create the impression that they viewed with suspicion and as questionable, if indeed not as directly objectionable and sinful, every form of organization of synods into a general body. On this point, also in her criticism of the General Synod, Tennessee frequently ran riot. But, though occasionally losing her balance and making a wrong application of her antihierarchical doctrine, the principle as such was sound to the core and truly Lutheran. When the North Carolina Synod, without further investigation, annulled a ban of excommunication which David Henkel's congregation had imposed, Tennessee repudiated the action as an infringement on the rights of the congregation. "For," said they, "it cannot be proven anywhere that a synod has authority to break the decision made by the church council and the congregation. In such matters a congregation has greater power than any synod." (B. 1820, 20.) In agreement herewith the Fourth Article of the constitution submitted in 1827 provided: "But this Synod shall have no power to receive appeals from the decision of congregations, with respect to the excommunication or receiving of members. For every congregation in this respect is independent of the Synod." The German version adds: "Hence Synod cannot change or annul a decision of any congregation pertaining to the exclusion or the acceptance of a member." (R. 1827, 22; B., 21.) The form in which this article was finally adopted (1828) reads: "But this Synod shall have no power to receive appeals from the decisions of, nor to make rules nor regulations for, congregations." (B. 1828, 19; R. 1853, 25.) Neither did the Tennessee Synod arrogate to itself the right to appoint pastors to the congregations or to remove them. The Report of 1824 records concerning Adam Miller: "This young man displays strong inclination for preaching; but since he has produced no regular call from a congregation, he could not be ordained." (14.) The Tennessee Synod claimed no power whatever over the individual congregations. The minutes of 1825 record: "It is reported that this Synod, in 1821, ordered all the congregations not to suffer any minister who is connected with the General Synod to preach in their meeting-houses. Be it therefore known to all whom it may concern that there was no such a resolution adopted; although, there was a petition handed in, subscribed by three congregations in Tennessee, in which they stated that they had adopted a resolution among themselves not to suffer a minister belonging to the General Synod to preach in their meeting-houses, and also petitioned the Synod to admonish all the congregations to concur with their resolution. But the Synod sanctioned their resolution only in part, in so far as not to be connected with the General Synod; yet the Synod do not arrogate to themselves any authority to prescribe to any congregation, whom they shall suffer to preach in their meeting-houses. All congregations in this respect are independent of the Synod." (R. 1825, 11; 1821, 7.) The Report of 1832 declared: "This body arrogates to itself no power to make laws and rules for the congregations, because it is against their rights and liberties, as well as also against the Fourth Article of our constitution." Indeed, such was their care not to exceed their authority that, e.g., Synod, superscrupulously, refrained even from making a declaration how to further the instruction of the young, but contented itself with merely advising "the diverse church councils and congregations to make such rules and arrangements how they might most fittingly and conveniently (wie es fuer sie am schicklichsten und bequemsten sei) instruct their young." (B. 1832, 9.) According to the Fourth Article of the constitution it was the business of Synod "to detect and expose false doctrines and false teachers." But the "Remarks" appended to this article are careful to explain: "That it shall be the duty of this body to detect erroneous doctrines and false teachers does by no means suppose that the same does not also devolve upon individual churches and ministers, for this body does not claim it as their prerogative. But it is believed that this duty may be performed more advantageously by a synod." (R. 1853, 25; B. 1828, 19.) Even the right of examining and ordaining ministers was not denied to the congregation. The draft of the constitution published 1827 declared: "The business of this body shall be . . . to examine (if requested) candidates for the ministry who may be called by congregations, and, if they be found qualified, to consecrate them with the imposition of hands and prayer." (R. 1827, 22.) The reading adopted in 1828 ran thus: "The business of this body shall be to impart their useful advice . . . and, upon application, to examine candidates for the ministry." (1853, 24.) The "Remarks" appended this explanation: "Neither does this body claim the exclusive right of examining and ordaining candidates for the ministry. For every congregation has the privilege of choosing fit persons for their ministers, and individual pastors have the authority to perform their ordination. This is evident from the practise of the primitive Christians, as well as from the Scriptures. But when any congregation shall request this body to examine and ordain the person of their choice, it then devolves on this body to perform this duty. As the aforenamed duties devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, i.e., they may constitute a synod. But no Christian synod can have legislative powers, consequently have no right to make rules for churches." (1853, 25.)
111. Rights of Laymen Recognized.—From the very beginning the Tennessee Synod vindicated to the deputies of the congregations the right not merely to listen, to witness, and to testify, when called upon to do so by the ministers, as had been the custom in the Pennsylvania Synod, but also, on equal terms with the pastors, to deliberate, decide, and vote on all matters submitted to Synod. ( Lutheraner 11, 166.) Article Three of the Constitution declared: "It shall not be allowed either for the ministers to transact any business exclusively of the lay delegates, or for the lay delegates exclusively of the ministers; provided there shall be both ministers and lay delegates present." (B. 1828, 16; R. 1853, 23.) The "Remarks" appended, add the following: "It is not the privilege and duty of the clergy alone to impart their counsel in ecclesiastical matters, and to employ means for the promulgation of the Gospel, but also of other Christians. The first Christian council was convened in Jerusalem, and consisted of the apostles, the elders, and the other brethren. They decided the question whether it was necessary to be circumcised. See Acts 15, 1-31. The apostles were inspired, hence could have made the decision, without the assistance of the lay brethren; but it appears they desired no such prerogative. This precedent justifies the laity in being in council with the clergy for the purpose of deliberating on the most important ecclesiastical matters. Christians, in common, are called 'a chosen generation, a royal priesthood, an holy nation, a peculiar people,' and they are 'to show forth the praises of Him who hath called them out of darkness into His marvelous light.' 1 Pet. 2, 9. Now, since Christians in common have such honorable titles, sustain such a high dignity, and are to manifest the praises of God, it may be concluded that they have the same rights in church-government as the clergy. St. Paul, in writing to the Corinthians, said: 'Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that ye shall judge angels? how much more things that pertain to this life?' 1 Cor. 6, 2. 3. Not only the believing ministers, but also the laity are saints. . . . Now, if saints shall judge the world, even the angels, why should they not also be capable and privileged to transact the most important matters pertaining to the Church? That laymen should exercise equal rights with clergymen in church-government, is not only Scriptural, but also conducive to the preservation both of civil and ecclesiastical liberty. . . . From the history of the Church it appears that whenever the clergy governed without the laity, they enslaved the people, grasped civil authority, and persecuted those who detected or opposed their aspiring views. This not only has been the case under the reign of Popery, but also some of the clergymen who called themselves Protestants have been the most bloody persecutors." (B. 1828, 17; R. 1853, 23.) In accordance with these principles, laymen in the Tennessee Synod were also represented on, or even exclusively composed, most important committees. Thus, in 1824, three laymen were elected members of the committee which was to confer with the North Carolina Synod in an effort to remove the doctrinal differences separating them. "They appointed farmers," Jacob Sherer of the North Carolina Synod, in a letter, remarked contemptuously, "to instruct us, who in public print have slandered us, and treated us scornfully when it is known to them that the priests' lips are to preserve the doctrine." David Henkel, then secretary of the Tennessee Synod, however, in a "Note," recorded in the Report of 1825, justified the action of Tennessee. Here he wrote: "I conceive it to be my duty to observe that it is truly astonishing that farmers should not also, as well as ministers, be capable of judging the Christian doctrine. Whenever it shall be proved that farmers are not to read the Holy Scriptures, then only ought they to be excluded from this important business. It is well known that in the dark ages of Popery the layman was not permitted to judge in religious controversies, and it seems very alarming that Mr. Sherer has expressed a similar sentiment, inasmuch as he considers himself much offended because the Synod appointed laymen or, as he says, farmers to constitute the committee. That the priests' lips are to preserve the doctrine does not prove that it is inexpedient or wrong to appoint laymen to assist on deciding a dispute. It was believed laymen would act more impartially, since the ministers are more immediately concerned in this controversy. Neither can I discover that all farmers are so contemptible a class of people (so niedertraechtige Leute) that Mr. Sherer could possibly be offended at the appointment! If in case the committee have published anything, which is contrary to truth, Mr. Sherer is at liberty to make it appear." (R. 1825, 6.)
ANTI-METHODISTIC ATTITUDE.
112. Fanatics Described.—At the time of the organization of the Tennessee Synod the Lutheran Church of America generally was suffering with a threefold malady: Unionism, Reformedism, and Methodism. Methodism may be defined as a diseased condition of Christianity, causing Christians to base their assurance of salvation not on the gracious promises of God in the objective means of grace, the Word and Sacraments, but on feelings and experiences produced by their own efforts and according to their own methods. As the years rolled on, the early Lutheran Church in America became increasingly infected with this poison of subjectivism and enthusiasm, especially its English portions. Rev. Larros of Eaton, 0., said in a letter to Paul Henkel, dated August 2, 1821: "I remember when eighteen or twenty years ago many among the Germans in North Carolina were awakened as to their salvation, and we, in joyful hope, spared no trouble teaching and instructing, in order to make of them men for the kingdom of Jesus, preserving the Bible-religion, that even then one could notice how some were flushed and puffed up with pride. This was evident especially at the time of the great revival of the English Church, when, at the large meetings, their novices ["Neulinge," young English preachers] admonished the people, and, to the detriment of the Church and the depreciation of the older ministers, by their bold and arrogant actions indicated, that they understood the business of converting the people better than the old preachers, and this without being called to order by their superiors. Since that time impudence and lust of ruling have greatly increased, so that the fruit of it appears at public synods." (B. 1821, 35.) The Methodistic doctrine of conversion, as related above, was a point of dispute also between the North Carolina and Tennessee Synods. The Tennessee Report of 1820 states this difference as follows: "Since our opponents [of the North Carolina Synod] refuse to admit that regeneration is wrought in the manner taught by our Church, we infer that they believe it must be effected in an altogether different way. For almost all religionists of this time teach most frequently and diligently and urge most earnestly that one must experience regeneration, or be eternally lost. We are also accused by many that we deny the doctrine of regeneration. Our answer is: We do not deny the doctrine of regeneration at all; moreover, we teach it as well as our opponents. But that regeneration is effected in the manner and by the means such as they teach and pretend, this we cannot believe, nor do we admit that it is possible in this way. Some of them teach and maintain that regeneration cannot be wrought in any other way than by fear and terror, when one, experiencing true contrition and sorrow of sin, is moved to pray and cry anxiously, beseeching the Holy Ghost to perform in him the work of regeneration. They hold that the Holy Ghost can operate this in such only as are previously brought into this state of fear and terror. As a natural birth cannot be effected without pain, in like manner, they argue, no one could be born anew without previously, through anguish and fear, having experienced pains of the soul, more or less. Such teachers, however, fail to observe that by this example they contradict themselves. For in a natural birth, as everybody knows, only the mother has pain, not the child, while according to their doctrine the child ought to have the pain. Who, therefore, does not see that their teaching is most absurd and questionable? Now, in order to bring about regeneration in the manner they teach, it is the rule to preach the Law and its curse. To produce the required pangs of the soul, the poor people are threatened with the devil, eternal death, and hell. The intention is to cause a sinner to pray earnestly in order, by such prayer, to receive the Holy Spirit. To produce this result, joint prayers are said to contribute the most, viz., when a number of people gather and strain every power of body and soul in crying and screaming to move the Holy Spirit, or even to force Him, to finish the work of regeneration. They imagine that, by their own exercises in prayer, and especially by their joint prayers, they have advanced the matter and earned and obtained the Holy Ghost, and that, He [the Holy Ghost] having united with their exercises and labor, the work of regeneration was finished through the combined operation of their prayers and the gifts of the Holy Spirit acquired by them. They mistake imaginations for divine revelations. And the sensation rising from such imaginations they regard as effects of the Holy Spirit. They apply to themselves what the Apostle Paul writes Rom. 8, 16: 'The Spirit itself beareth witness with our spirit that we are the children of God.' They declare: We are born anew, and we know indeed that it is so, for the Spirit of God has given testimony to our spirit. But if one desires to learn how He had given this testimony, whether they had seen Him or heard Him, or in what manner or whereby He had given such assurance, they appeal to their imaginations and sensations, from which also something peculiar, like an apparition, may come to them; but whatever this is we do not know. One can be absolutely sure, however, that it is not the Holy Spirit. For as soon as you let them understand that you believe that they have been deceived and you endeavor to lead their attention to the testimonies of Holy Scripture in order to obtain from it reliable testimonies, immediately their anger begins to rise, their countenance becomes disfigured, and, alas, with some already a fist is clenching with which they strike the table or their knees and declare defiantly: 'I don't care anything for what you say; it is none of your business; I know that I am born of God, and will suffer it to be taken away from me by nobody, by no learned man, nor by any devil; what I know I do know.' There is a reason, why such a person will not suffer his opinion to be taken from him by anybody, and he need not fear that any devil will rob him of it, especially when he is ready to use his fist in defense of his opinion." (B. 1820, 32 ff.)
113. Sober Attitude of Tennessee Synod.—In opposition to the subjectivism of the Methodistic enthusiasts within the Lutheran synods, Tennessee based the certainty of salvation on the objective means of grace, placing especial emphasis on the well-known comforting passages of Holy Writ concerning Baptism, such as John 3, 5; Eph. 5, 23. 25. 26; Titus 3, 5; 1 Pet. 3, 20. 21; Rom. 6, 3-5; Acts 2, 38; 22, 16; Gal. 3, 26. 27; Mark 16, 16. "These passages of the Bible," they said, "show us that we are not to seek salvation in any work which we ourselves can create or perform, no matter whatever its nature may be, but only through faith on the Lord and Savior Christ, who alone has done everything for us, and through the grace which He bestows and confers on us in Holy Baptism, whereby we are regenerated." (B. 1820, 34.) Again: "From the passages here quoted the attentive reader is able to see and comprehend that regeneration is not effected in the manner as some teach." It was evident from the Scriptures, they maintained, that Christ referred to Baptism when He declared that no one can enter the kingdom of God unless he was born again of the water and the Spirit. They explained: Self-evidently it is not a natural power or effect of the water to wash away sin. "Yet we see that the washing and cleansing from sin is effected alone [?] [tr. note: sic!] through Baptism, and that by faith alone such grace is appropriated. Accordingly, whoever believes and is baptized shall be saved. Mark 16, 16." (38.) In this passage, Mark 16, 16, Tennessee declared, "Christ in a few and clear words indicates the whole condition under which a man can be saved. It consists in this, that he believes that, for the sake of Christ and what He has done and suffered for us, God will forgive all our sins, and that by faith, in Baptism, he appropriates such promises of all the gifts of salvation which God imparts to man for Jesus' sake. This also shows us that man cannot be saved by his own work or merit, but alone by what God presents and imparts to him. He obtains faith through preaching, which is by th. Word of God, as Paul writes, Rom. 10, 17. Baptism is administered by the command of Jesus Christ, Matt. 28, 19, through the service of the minister of the Church. In this way God, through means, seeks man before man seeks Him. Accordingly, for having been translated into the state of salvation, man is to thank God and His ordinances alone, not himself, his merit, his own works, or his experiences." "Because we understand and teach this matter in the manner indicated, we are said to despise prayer, declare it unnecessary, and teach men that it is sufficient for salvation if they are baptized and attend the Lord's Supper, and that nothing else is needed. To this we answer: Whoever is baptized and has true faith in Christ, is in need of nothing else in order to die a blessed death; if he should die thus, he would be saved, for whosoever believeth and is baptized shall be saved. And Paul writes to the Galatians: 'Ye are all children of God through faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ.' However, if they are possessed of the true faith, they will also acknowledge the grace of God, for which they thank Him heartily. Whoever truly believes, loves his neighbor; indeed, he loves all men, he prays for all, being moved to do so by love and compassion toward all. Such a one will also experience many temptations and tribulations by the devil, the world, and his own flesh against which he will have to fight and strive daily. This will cause him trouble and teach him to pray of his own accord. Such people we advise to pray heartily, and give them instruction therein. And this we do for the reason that God in His Word promises to hear them, and that they may be strengthened in faith, to continue faithfully to the end, but not in order that thereby they may be born anew." (36 f.) The question, "How does the Spirit give testimony?" was answered by David Henkel as follows: "When an evil-doer condemned to death receives a document with the name and seal of the Governor affixed, that his crime is pardoned, and that he shall be set free, then he is in possession of something upon which he may firmly rely. By it he cannot be deceived, as would be the case when such a thing merely appeared to him in his thoughts, or he had dreamt that he was set free. In like manner he cannot be deceived who firmly believes the assurances given him in the Word of God that God, for the sake of Christ, has forgiven all his sins. The Spirit is then giving him, through the Word, firm assurance of the forgiveness of his sins. And if he remains in faith, he always has this firm assurance in the Gospel which proclaims the forgiveness of sins. All men could have such an assurance if by faith they were obedient to the Gospel. The Romans had it, but only for the reason that, in accordance with the ordinance of Jesus Christ, they were baptized and believed in Him. That this text [Rom. 8, 16] does not, though always misinterpreted in this way, prove that one must have been favored with a certain heavenly vision in order to know that one's sins are forgiven, every intelligent man will see without further explanation. The Prince of Darkness always endeavors to lead men away from the ordinances and promises of God, and causes them to rely on all manner of works and merits of their own, in order, finally, to make the poor creatures believe as all Deists do, viz., that Christianity is nothing but a nursery-tale. There is reason also to believe that wily Satan presents some illusion to such as, in an overwrought frame of mind, are in great expectations of seeing a vision, and that they regard it as sent from heaven, and build on it their assurance of the forgiveness of their sins." (43.) In the letter, appended to the Report of 1821, from which we quoted above, Jacob Larros says: "If I can again, after falling from baptismal grace, appropriate to myself from Holy Scripture the blessed marks of a state of grace and of regeneration, then it truly is no new grace, produced by the storming of men; but it most assuredly is the same grace promised in Baptism which has been found once more. The grace secured by storm [die gestuermte Gnade] may also have its marks, drawn from the air or out of the head, not from the Bible, but from the majority of false voices." (B. 1821, 35.) Concerning the "new measures" (die "neuen Massregeln") the Report of 1841 records the following: "Now the 'new measures' were taken under advisement [by Synod], and after a carefully considered discussion it was unanimously Resolved, That we disapprove most strongly of the 'new measures' which have been introduced into the Lutheran Church by modern enthusiasts, because we believe that they are in conflict with the Word of God, with the doctrine of the Augsburg Confession, with the Symbolical Books of the Lutheran Church, and with the usages of the Church in her best and purest era, and are calculated to arouse discord and contention between the members of the Church." (B. 1841, 10.) However, though strenuously opposed to Methodistic enthusiasm, Tennessee, at the same time, was very considerate of Christians who were pietistically inclined, and care fully avoided judging their hearts. In the Report of 1820 we read: "It is indeed true that some men of honest mind do err in this matter; they do not perceive the difference and seek in their own exercise and experience what in reality they have already received in Baptism. However, if they are but faithful, they will advance in holiness by the thing wherein they seek regeneration, and thus it cannot, harm their salvation. The harm, however, is this, that the Price of Darkness misleads many who are in such error to believe that, since they seek to be regenerated by their own works and doings, Baptism is unnecessary; and, remaining unbaptized themselves, they will not permit their children to be baptized." (43.)
ANTI-UNIONISTIC ATTITUDE.
114. Refusing Fellowship to Non-Lutherans.—The purpose of the General Synod was an external union of all bodies bearing the Lutheran name, irrespective of their differences as to doctrine and practise, and to cultivate intimate fraternal relations with other Evangelical denominations. The Tennessee Synod, on the contrary, was not only opposed to any kind of union with non-Lutheran churches, but also sought to bring about a separation of the true Lutherans from the spurious Lutherans, and to unite the former in defense of true Lutheranism against Reformed and other corruptions then prevailing in the Lutheran synods. Unity in the spirit, unity in doctrine, unity in faith and confession, was viewed by Tennessee as the sine qua non, the absolutely necessary condition, of all church-fellowship, church union, and cooperation. This appears from their attitude toward the North Carolina and other synods, as described above. While Stork, Shober, and others advocated a union not only with the General Synod, but with all religious bodies in America, the Henkels and their adherents declared at the "Quarreling Synod," 1820: "The general union of the numerous religious parties, though a very desirable matter, is not to be hoped for, as we can clearly see that such a thing is impossible at this time. How should it be possible? Some teach: Christ died on the cross for all men to redeem all. Others teach: This is not true; He died only for the small number of those who, according to the holy will and the wise counsel of God, are elected from eternity and are compelled to be saved; the rest of mankind, also according to His wise counsel, God, from eternity, has ordained and elected unto damnation, and they must be lost. Again, some teach: Baptism is necessary to salvation, because Christ and His apostles teach thus. Others hold: This is not true; Baptism is a mere outward sign indicating obedience toward the command of the Lord and nothing more; Baptism is not at all necessary unto regeneration, as regeneration is wrought by the Holy Spirit without any means whatever. Some say: It is right to baptize children. Others maintain: Infant Baptism is an institution of the Pope. Others: It is of the devil. Some reject every kind of baptism. Such and similar are the people who constitute the present so-called Christendom: opinions, opposing one another, and that always will be opposed to each other! All these are supposed to be united in one church, and to become one congregation and one flock, all under the care of one shepherd. That would be like stabling together sheep, goats, lambs, cows, oxen, horses, bears, wolves, wildcats, foxes, and swine, and putting them under the care of one shepherd, saying, 'Here you have a united flock which now you may feed and pasture in peace; you have many heads under one hat, take your place among them.' That some were much displeased by this objection to the general union is not to be wondered at, for some of that stripe were present. There were also some of almost all religious parties in attendance." (B. 1820, 26.) It is apparent from these statements that a general union of all denominations, irrespective of their doctrinal differences, was certainly not relished by Tennessee in 1820. Twenty years later Synod still occupied the same position. In 1841, after discussing an appeal which had gone out to unite all the different religious parties in one big body, Tennessee "resolved that whereas the Church of Christ is a gathering of all true believers, and is not now, nor ever has been, divided; and whereas it is impossible that all the different, contradictory teachings should agree with the Word of God; and whereas it is also impossible to bring about a Christian union of all the different denominations without the unity of opinions; and whereas the teachers do greatly differ in their views on religion and the form of church-government: a union of all the various denominations in one large body is both impossible and improper; and even if brought about, instead of furthering the kingdom of our Redeemer, it would harm the welfare thereof and jeopardize the religious liberty of our happy land." (B. 1841, 11.)