115. Refusing Fellowship to False Lutherans.—That the attitude of Tennessee also over against those whom they regarded as false Lutherans was of a most determined and consistent nature, and free from all unionism, has been shown above. Nor did they regard this a mere matter of policy, but of conscience. With respect to their public testimony against the errorists of the North Carolina Synod the men of Tennessee declared: "Should any one raise the accusation that it was unbecoming for us as teachers of the Gospel to publish and reveal this matter here [in the Report of 1820], to him we give the answer: The prophets in the Old Testament did also contend against every erroneous doctrine, and the Apostles Paul, Peter, and John marked all such as taught false doctrine, and warned the Christians against them. If, however, it can be proven from Holy Writ that we proclaim erroneous or false doctrine, we will suffer ourselves to be corrected. We cannot, however, for the sake of keeping the peace, let everything pass and approve of everything they preach, for we know that it does not agree with the Holy Scriptures. It is certainly our desire to be able to live and continue to work in peace and union with all members of the entire Synod. We cannot, however, unite with them at present [because they were not agreed doctrinally]. We consider it our supreme duty and obligation to defend the doctrines of our Church against all false teachings; and though they proceed from such as call themselves Lutheran preachers, we cannot on that account spare them nor keep silence in this matter, even if we could thereby win their favor and the favor of all great men on earth." (1820, 31.) With special reference to Shober, Stork, and their compeers Tennessee declared: "Should we help them to cover such bold things as you have here read [errors concerning Baptism, Lord's Supper, etc.], because they belong to our organization and bear the name Lutheran? Can we do this with a good conscience?" (1820, 31.) True, at the "Quarreling Synod," 1820, the Henkels were charged with having served all religious parties with the Word and Sacrament. They admitted that this was true, and expressed their confidence that it had not been without blessing, at least, for some. But they added: "This, however, must also be taken into consideration, that they [the Henkels] had always taught such people what our Church teaches, and that they had never preached anything else in deference to them, or to please them. Now, if any one was agreed with our doctrine, and hence felt free to hear our doctrine and to commune with us, we could not hinder him. We do not regard the name of such people, but what they believe." (1820, 25.) However, one will admit that the practise of Tennessee at this early date does not appear to have been fully consistent. The Report of 1820, for example, records: "With the Evangelical Reformed David Henkel had no quarrel that we know of, for many of them, who are members in good standing, receive Communion from him." (18.) The following remark of the same Report uncovers a similar inconsistency: "Should any one who has been baptized according to Christ's command, and who has been confirmed in another church, desire to commune with us and to be in fellowship with our Church, it shall be permitted him, and he may be looked upon as a member of the Church without being baptized or confirmed for the second time." (5; 1831, 8.) These shortcomings, how ever, do not dispute the fact that the Tennessee Synod, in a manner most energetic and persistent, endeavored to steer clear of, and opposed every kind of, unionism with the sects, as well as with unfaithful Lutherans. In 1886, however, Tennessee, untrue to its noble traditions, participated in the unionistic organization of the United Synod in the South, and in 1918 she joined the Lutheran Merger, which brought her into complete fellowship with all the unionistic synods that constituted the General Synod, opposition to which having been the primary cause of her separate organization in 1820.
TENNESSEE AND MISSOURI.
116. Mutual Attraction.—The doctrinal, confessional, and practical position of the Tennessee Synod being such as described, it was but natural that, as soon as Missouri and Tennessee became acquainted with each other, both should sense their kindred spirits, and feel attracted mutually. And such was the case in spite of the fact that Tennessee at this time had practically sloughed off the German language, while Missouri was thoroughly German, and continued so for many decades. Immediately after the first contact with Tennessee, Missouri displayed a lively interest in these early protagonists of genuine confessional Lutheranism. They rejoiced in having found in the Tennessee confessors flesh of their flesh and bone of their bone. With great satisfaction they reported on the antiunionistic position which Tennessee held over against the old, apostate synods. In Loehe's Kirchliche Mitteilungen of 1847 we find the following: "Several Virginians came to St. Louis to the Lutheran Pastor Buenger, and asked him whether he still adhered to the old Lutheran faith, which he affirmed to their joy. Thereupon they told of Henkel. . . . They had protested against an edition of Luther's Small Catechism in which, with reference to Baptism, the words 'who believe it' (die es glauben) had been made to read 'who believe' (die da glauben)." (94.) The Lutheraner of February 22, 1848, published the Tennessee resolution, stating that they could unite with the Synod of North Carolina "only on the ground of pure and unadulterated Evangelical Lutheranism," and added the comment: "We confess that a closer acquaintance has filled us with the best prepossessions for this Synod. As far as we can see from the Report, they are earnestly striving to preserve the treasure of pure Lutheran teaching." At the convention of the Missouri Synod at Fort Wayne, in 1849, Dr. Sihler was elected a delegate to the Tennessee Synod. He wrote to Loehe that "according to its Reports and confessions, this Synod maintains an upright churchly position." "It would be a great joy," Sihler adds, "if we could enter into definite church-fellowship with them, especially, as we, above all others, have been stigmatized as the 'exclusive Lutherans.'" (Kirchl. Mitt. 1849, 92.) Reviewing the Tennessee Report of 1848, Walther remarked in the Lutheraner of January 23, 1849: "Like its predecessor, this Report proves that this Synod belongs to the small number of those who are determined not only to be called Lutherans, but also to be and to remain Lutherans." After reporting their chief resolutions, including the one expressing their delight over the organization of the Missouri Synod, and recommending the Lutheraner to their German-speaking members, Walther continues as follows: "We close this extract with the sincere wish that the Lord would continue to bless this Synod, which for almost thirty years, in spite of much shame and persecution, has faithfully testified and fought against the apostasy of the so-called American Lutheran Church, especially against the General Synod, and which, as far as we know, of all the older Lutheran synods, alone has preserved in this last evil time the treasures of our Lutheran Church; and we also wish that the Lord would make this Synod a salt of the earth to stay the growing spiritual corruption in other synods." (5, 84.) At the meeting of the Tennessee Synod in 1853, a letter dated October 6, 1853, and signed by Theo. Brohm and A. Hoyer, delegates appointed by Missouri, but unable to attend personally, was read, stating, in part: "We are highly rejoiced in this vast desert and wilderness to meet a whole Lutheran synod steadfastly holding to the precious Confession of our beloved Church, and zealously engaged in divulging the unaltered doctrines and principles of the Reformation among the English portion of Lutherans, by translating the standard writings of the Fathers, at the same time firmly resisting the allurements of those who say they are Lutherans and are not. Our Synod extends, through our instrumentality, the hand of fraternity to you, not fearing to be refused, and ardently desires, however separated from you by a different language and local interests, to cooperate with you, hand in hand, in rebuilding the walls of our dilapidated Zion. We are authorized to beseech your venerable Synod to delegate as many of your members as you may deem proper to our synodical meeting to be held next year at St. Louis, promising hereby a friendly and hospitable reception. Should your Synod next year assemble at a place more easily accessible, and more convenient, to us, we, or they whom our Synod may appoint, shall not fail to attend." (1853, 18.) With special reference to a letter of Rev. A. Biewend, also a delegate appointed by the Missouri Synod, but prevented from attending, in which he expressed "the hope and desire that a more intimate acquaintance may be formed between both synods," Tennessee adopted the resolution, "That we duly appreciate the kind regard of the Missouri Synod, and that we also desire a more intimate acquaintance with them, and that we appoint Rev. J. R. Moser a delegate to the next session of that Synod." (1853, 13.) In the Tennessee minutes of 1854 we read: "The Rev. Theodore Brohm, of the Synod of Missouri, Ohio, and Other States, was introduced to Synod, and received as a corresponding member of this body." (5.) "During recess, Rev. Th. Brohm preached from Rev. 14, 6. 7." (11.) "The Rev. Theodore Brohm, of the Missouri Synod, being present, the following preamble and resolutions were unanimously adopted: Whereas the Rev. Theodore Brohm, of the city of New York, delegate of the Synod of Missouri, Ohio, and Other States, has appeared amongst us, and we are assured from personal interviews with him, as well as from other sources of information, that the Synod which he represents adhere strictly to the doctrines of the Ev. Lutheran Church, as exhibited in her confessional standards, and are zealously and actively engaged in promoting the interests of the Redeemer's kingdom, be it therefore 1. Resolved, That we are highly gratified to see Brother Brohm in our midst. 2. Resolved, That we fully and cheerfully reciprocate the kind and fraternal feelings expressed and manifested towards us by the Missouri Synod. 3. Resolved, That we endeavor to cultivate a more intimate acquaintance and a closer union with the Missouri Synod. 4. Resolved, That, for this purpose, Rev. Socrates Henkel be appointed a delegate from this body to the Eastern division of the Missouri Synod, to be holden in Baltimore; and that Rev. J. R. Moser be appointed our delegate to the Western division of said Synod, at its next session." (12; Lutheraner 11, 77.) Moser attended and reported to his Synod in the following year. (1856, 23.) Brohm, relating in the Lutheraner his visit to the Tennessee Synod, said, in part: "Let the assurance here suffice that, among the pastors in attendance, I have found a faithful adherence to our common Mother Church, and that I have not met with any essential doctrinal differences. It gave me great pleasure to observe how these men, in spite of the great dearth of English-Lutheran literature, have preserved such a living consciousness of Lutheran orthodoxy and such a firm Lutheran character." (11, 78.)
117. Tributes from Dr. Walther.—When, in 1852, the book, Luther on the Sacraments, published by the Tennessee Synod, came to Walther's attention, he wrote: "We praise God that He has caused this glorious work to succeed. The importance of the appearance of this work in this country, where the great majority of the English-speaking Lutherans have fallen into Reformed errors regarding the articles of the holy Sacraments, and are ignorant of, yea, do not even suspect, the good foundation on which the Lutheran doctrine of the Sacraments is built, cannot be estimated at its true value. After the Book of Concord had been presented to the English-speaking Lutherans in their own language, no better selection could have been made for them than the above-mentioned three writings [Sermon on Holy Baptism, of 1535; Letter on Anabaptism, of 1528; Confession of the Lord's Supper, of 1528 of Luther, the chosen vessel of God for the reformation of the Church. These two books, now rendered into English, are gracious visitations indeed for the English Lutheran Church of this country. May it know the time of its visitation! . . . And the right reverend Tennessee Synod, which has issued both works (the Book of Concord and Luther on the Sacraments) in the English language, as well as the dear men who moved by love for the truth and the Church of their fathers, have regarded neither the unspeakable labor nor the great expense connected with this undertaking—may God reward them by showering His blessings upon them in abundant measure!" (9, 115.) When the second edition of the Book of Concord appeared, Walther wrote: "We thank God for the unspeakable blessing which He has conferred upon the Church of our adopted fatherland [through the publication of this book], and in our hearts we bless the faithful publishers. It is surprising as well as faith-strengthening to learn that already in the first year a second edition has become necessary. May many hands reach out for it, and may a third edition soon become necessary!" (L. 11, 63.) Walther's joy and enthusiasm over these works published by Tennessee in the English language will be understood when we remember that it was the time when the Definite Platform was preparing, and Benjamin Kurtz and others, in order to discredit the "Old Lutherans," who still adhered to the Lutheran doctrine of the Lord's Supper, were boldly repeating the Heidelberg Lie (die Heidelberger Landluege), according to which Luther, shortly before his death, disavowed his doctrine regarding the Lord's Supper. (L. 12, 31.)
PECULIARITIES OF TENNESSEE SYNOD.
118. Opposed to Incorporation.—The peculiarities of the Tennessee Synod, several of which have already been alluded to, may be accounted for partly by the lack, on their part, of correct logical distinctions and clear conceptions, partly by their fear of synodical tyranny over the individual ministers and congregations. Conspicuous among these abnormalities is the rejection of civil incorporation us a reprehensible commingling of State and Church. Article 5 of the Constitution declares: "This Synod shall never be incorporated by civil government, nor have any incorporated Theological Seminary under their care." (B. 1828, 20; 1827, 22; 1853, 26.) The "Remarks" appended explain: "This article prohibits this body ever from being incorporated by civil government. That the government of the Church ought not to be blended (vereinbart) with the State, is a tenet of the Augustan Confession, amply supported by the Scriptures. See 28th Article. Our Lord declared that His kingdom was not of this world. John 18, 36. That the Church ought not to be blended with the State is also according to the Constitution of the United States, whose spirit and design is to secure to every person full liberty with respect to spiritual matters. The kingdom of Christ admits of no bondage, for 'it is righteousness and peace and joy in the Holy Ghost,' Rom. 14,17; 'and where the Spirit of the Lord is, there is liberty,' 2 Cor. 3, 17. But when the Church is identified with the State, it is also fettered by human traditions, aspiring priests obtain the power to tyrannize men's consciences. However, an ecclesiastical body may be incorporated by civil authority, and yet not be the established Church of the nation; and so far as I am acquainted with our civil constitutions there is nothing contained in them to prohibit a legislative body from incorporating any society. But when a Church is incorporated, it approximates to a State coalition. The Church, by an act of incorporation, if I am not greatly misinformed, would have power to enact laws and regulations binding upon all their members, and could recover by a civil suit at law any property, or its value, bequeathed to them. Thus empowered, could they not also borrow money upon the credit of their whole community for the establishment of any institution? An incorporated Church may not only preserve their funds, but they may also lend out their money on usury, and obtain a vast increase. The aspiring priests of such a body, knowing that the wealth of the Church is their interest, they invent many schemes to enlarge the so-called treasury of God, lest it should ever get exhausted. They fetter the conscience of some persons, by telling them that they ought to promote the cause of God, by casting their donations into the sacred treasury, so that they yield to their request, whilst they denounce those who refuse to comply with their importunities as foes to Christ and His holy Gospel. They contrive to obtain testamentary devices to the injury (in many cases) of widows and orphans; they condescend to flatter the female sex until they have begged all that they are able to bestow. Thus by the instrumentality of those clerical beggars, and by the cause of Christ being made a pander, the Church becomes wealthy; and wealth creates power, and power, tyranny and oppression. That many of the clergymen of the day possess an aspiring spirit is evident from the several attempts they have made to get some of their institutions incorporated by civil authority. If a few of the most numerous denominations in the United States were to unite, join their funds, in one, and could succeed in obtaining an incorporation act, they would not only be extremely wealthy already; but they might also increase in wealth to such a degree as would endanger our civil as well as ecclesiastical liberty. But if it be asked in what manner this could be effected, I answer: In various ways, as, for instance, such a gigantic body might by means of their wealth establish so great a number of printing-offices as would enable them to print and sell Bibles at so reduced a price that they would engross the sales of all the Bibles wanted in America, which would be an annual revenue of millions. They would be enabled to educate thousands for the ministry who otherwise had no inclination to embark in that office; and they, tutored in the principles of aristocracy, and the churches filled with them, those principles might be disseminated among millions; they could also supply the most of the common schools with their teachers, and thus the rising generation would imbibe the same pernicious principles, until at length persons of this description would occupy all the civil offices in our country, which would ultimately effect the destruction of civil liberty. In a similar manner the Roman Church became elevated above the State. By testamentary devises from the people, as well as from noblemen and kings, by the sales of indulgences and other inventions, the Church became exceedingly wealthy; cloisters were erected, and they occupied by friars and nuns supported at the expense of the people, it was their interest to support the power and dignity of the Roman pontiff. The same causes will produce the same effects. If the Church should ever acquire great wealth, aspiring priests will grasp great power. Whereas this body know these things, and wish to preserve both spiritual and civil liberty, and to prevent their successors from attempting to blend the Church with the State, they have by this article prohibited an incorporation of this body, and of any theological seminary under their care, and from accumulating funds for the support of such a seminary and of missionaries." (1853, 27.)
119. Establishment of Seminaries Discouraged.—Tennessee did not only oppose the incorporation of seminaries, but, strangely enough, never did encourage the establishment of any kind of theological school whatever. According to their views, theological and literary schools, supported by the Church, were superfluous, since the languages might be studied in the secular academies of the country, and a course of theology could be pursued with some able divine. The Fifth Article of the Tennessee Constitution provides: "Neither shall they have any particular treasury for the purpose of supporting . . . theological seminaries." (1853, 26.) The "Remarks" appended to this article explain: "Although this body shall have no incorporated theological seminary under their care, nor any particular treasury for its support, nevertheless they consider it highly beneficial to the Church for every minister to understand the original tongues of the Scriptures, and to be well skilled in theology. But such qualifications may be acquired without an incorporated theological seminary. There are already a goodly number of academies dispersed throughout our country which are not under the care of any particular denomination, in which the student may acquire a classical education. He, in like manner, may have the opportunity of studying theology with some able divine." (1853, 26.) However, though Tennessee in no way encouraged the establishment of a theological seminary, the conclusion must not be drawn that they underestimated or despised a well-educated ministry. The minutes of 1821 record: "A motion was made by Rev. David Henkel that no person shall be ordained a pastor of our Church unless he understands as much of the Greek language as will enable him to translate the New Testament. But no resolution respecting it was passed. It remains postponed until the next Synod, when it shall be taken into contemplation." (1821, 8.) In 1827 Tennessee made the following recommendations and declarations with, respect to the German, Greek, and Hebrew languages: "Whereas the Symbolical Books of our Church, particularly Luther's works, are extant in the German language, and as sundry extracts have been made out of them, and most erroneously translated into the English; and as it is probable that such frauds may be practised in future, this body recommend the study of the German language to all the members of the Church. This would enable them to detect the glaring frauds practised by men under the garb of Lutherans. It was resolved that a more strict attention shall be paid to the literary qualifications of those who enter the ministry than has been done heretofore. A deacon should at least understand the language in which he officiates with some degree of accuracy, and be able to make the logical compositions in writing. A pastor ought, in addition to these qualifications, be acquainted with the Greek, the original tongue of the New Testament. Also an acquaintance with the Hebrew, the original tongue of the Old Testament, would the more amply qualify him for the sacred ministry. The Synod, however, do not think that there are not also useful men in the ministry who do not possess all those qualifications. For there are men whose manifold experience supplies some literary defects. But when a whole body of ministers are illiterate, they are not able to defend the truth of the Gospel against the subtile attacks of enemies. Suppose false teachers were to make a spurious translation of the Scriptures, how could such an illiterate body of ministers detect the forgery? If the knowledge of the original tongues should ever become extinct, the Gospel might soon become forged and corrupted. It is to be lamented that there are too many young men who wish to be ministers; notwithstanding, they are too indolent to acquire a knowledge of the original tongues. They are infatuated to think that they are immediately inspired from heaven, and that, therefore, they need no literary qualifications. In order to check this growing evil, and to oppose this fanaticism, it was resolved that every candidate for the ministry shall stand a literary as well as a theological examination, and be promoted agreeably to his industry. This resolution principally respects young men." (11.)
120. General Mission Treasury Regarded Dangerous.—The Report of 1824 records: "Synod has not, and does not want to have, a treasury to pay traveling missionaries." (8.) The "Remarks" appended to the Fifth Article of the constitution, rejecting "any particular treasury for the purpose of supporting missionaries and theological seminaries," explain as follows: "There are but few, if any, young men in our country who are not able to defray the expenses of their education either by means of their property or industry. Yet if there be such whose indolence is the cause why they are not able to defray the expenses of their education, they should by no means embark in the ministry, as the faithful discharge of ministerial duties requires men of great industry. It must also be observed that this article does not limit the charities of liberal Christians who wish to encourage the promulgation of the Gospel; for they may, if they deem it expedient, assist any student in getting his education, or any indigent congregation in getting ministerial labors. Nor does it prohibit individual congregations from having funds under their own care, for the purpose of defraying their own expenses, and assisting any of their indigent brethren. It would be expedient for every congregation to have a fund, yet by no means to hold such under an act of incorporation. Again, although this article prohibits this body from having any particular treasury for the purpose of supporting missionaries, yet some of the ministers of this body annually perform missionary labors. Now if it be asked how they are supported, it may again be asked, How were the apostles of Christ supported when they went into all the world to preach the Gospel? Did Christ recommend the establishment of a general fund by begging donations, and obtaining testamentary devises from dying men to remunerate His apostles for missionary labors? By no means. He said unto them that they should 'first seek the kingdom of God and His righteousness,' and that 'all these things should be added unto them.' Matt. 6, 33. See also vv. 25-31. Thus they had the promise of being supported whilst they labored in the Lord's vineyard. Every faithful minister may rely upon these promises. If he be industrious in preaching the Gospel and instructing the ignorant, he will turn many unto righteousness, who will consider it their duty and privilege to manifest their gratitude in contributing towards his support. But such people as manifest an avaricious disposition, so that they will suffer faithful ministers to serve them without contributing something towards their support, prove themselves unworthy of the Gospel, and minister to others, who will receive them with gratitude." (1853, 26.) In their "Objections" to the constitution of the General Synod, Tennessee declared: "We cannot conceive the propriety of paying missionaries out of a general fund. How many pious ministers heretofore have preached the Gospel in remote parts, without such a provision. Men who are commissioned by Christ to preach the Gospel, 'take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed?' Matt. 6, 31-34. Their daily employment is to teach and admonish the people—for their support they depend on the faithful promise of our Lord who said: 'All these things shall be added unto you.' Men who are sent of God shall profit the people; the Lord, therefore, who feeds the winged songsters, though they toil not, and arrays the lilies of the field, stirreth up the hearts of the people, and fills them with gratitude, so that they freely honor Him with their substance in supporting His ministers. Thus the promise of Christ shall evermore be verified. But hirelings and wolves do not believe this promise. They are either entangled with some temporal employment to secure their support, or else must know what they are to have from a general fund before they go forth to labor in the Lord's vineyard. When men know what they shall get from a general fund, before they preach, they have no need to exercise faith in the promise of Christ, for their trust is in the general fund! The country is already filled with such hired circuit-riders, whose trust for a support is not in the promise of our Lord; because they first bargain with their superiors or general synods what they are to have per month or year from the general fund. Was the mission of the primitive apostles conducted in this manner? Had Christ established a general treasury, out of which He had hired His apostles by the month or year? No. Is it not degrading for Christians to depart so far from the paths of Christ and His apostles? Is it not enough that we have His promise? Genuine ministers have no need of a general fund to support them; their mission is profitable to the people, whose hearts, being moved by the Lord, will support their teachers—but such men, who are not called of God do not profit the people; they therefore do not expect to be be supported by the promise of Christ, hence they must look to the general treasury. What is better calculated to induce hirelings to enter into the holy orders than their sure wages, by a general fund?" (1821, 31.) The German Report of 1821 concludes these remarks as follows: "Give an itinerant preacher 40 to 50 dollars a month, as some already receive, and it will prove to be a veritable bait to lead all manner of evil men into the ministry, whether they are called of God or not; for the salary calls them!" (28.)
121. Funds for Widows and Orphans of Pastors Denounced.—Regarding Christian benevolence and charity, Tennessee admonished the Christians to be liberal, and also to establish a congregational treasury to meet their needs. General treasuries, however, were denounced as leading to synodical tyranny and worldly-mindedness. This was applied also to the establishment of general funds for the support of widows and orphans of pastors. In the Report of 1821 we read: "Why are ministers' widows and orphans, and poor ministers only, to be supported by a general fund, and not also the poor members of the church? Are the families of ministers a nobler race than other people, so that extraordinary provisions must be made for them in preference to others? Would it not be better if every congregation had a fund of its own to support their needy at home? Each congregation are best acquainted with their own poor, and know who deserves help. Is it necessary that the congregations should send their money several hundred miles from home, into the general fund, and that the poor should receive it from thence? Pious ministers accustom their families to honest labor, so that they may know how to support themselves when they need it. Who supports the people's widows and orphans? It is too lamentable a fact that too many ministers do not accustom their children to labor, but indulge them in their pride, vanity, indolence, and in the imitation of rich, proud, and pompous people of the world. Behold how many ministers with their wives, in our time, surpassing humility—how grand their attire, how lofty their appearance, how great their association with the wealthy of this world! With what contempt do they view the poor! How numerous their waiters, and how little do they expose themselves to preach the Gospel unto the poor! There is no similarity between them and Christ, whose ministers they affect to be—for He was poor; He appeared lowly and in the form of a servant. Such vain, arrogant, and indolent families truly cannot support themselves in such style after their fathers' decease; a general treasury indeed might be considered necessary to support such in their vanity. The farmers and mechanics may labor hard to procure money to fill this treasury, of which, though, their widows and orphans in their straits could expect no assistance. Have we any nobility in America whom the people must bear upon their hands? What a constant tax is hereby imposed upon the congregations! How frequently the ministers or church-council must admonish the people to cast their mites into the general fund, lest it should be exhausted! There would be no end to begging and expostulating with the people for money. Howbeit, it is said that no person is compelled to contribute towards the general fund. We grant it in one sense, but not in another; for such as did not freely contribute would be viewed with a contemptible eye, and frequently reproved as avaricious, hardened wretches, so that at last they would find themselves obliged to contribute. Such widows and orphans who by some misfortune are rendered unable to support themselves generally find benefactors, in addition to those means civil government hath already provided." (33.) The "Remarks" to the Third Article of the constitution conclude as follows: "Can it be believed that the majority of the clergy of the day are true shepherds? and that they do not cherish the most aspiring views? Why are there so many attempts made to identify the Church with the State? Why are so many petitions sent to legislative bodies for incorporation? Why is there such an insatiable thirst for creating funds of immense sums for churches under incorporation acts, if the clergy of the day did not cherish the most aspiring views, and did not wish to acquire a spiritual dominion blended with civil power?" (1853, 24.) It was in keeping with these views on general funds when Tennessee, in 1841, resolved not to participate in the Lutheran centenary jubilee advocated by the General Synod, also for the reason that they were opposed to the plan of collecting $150,000 as an endowment fund for its literary and other institutions. (15.)
122. Doctrinal Peculiarities.—Evidently at the time of its organization, the views prevailing in the Tennessee Synod concerning "The Last Things" were not as yet sufficiently clarified. They believed that by the organization of the General Synod the way was prepared for "the great falling away," spoken of in the Bible, when "the Antichrist prophesied 2 Thess. 2 would set himself in the temple of God." In the "Conclusion" of his "Objections" to the constitution of the General Synod, David Henkel said: "We do not expect finally to prevent the establishment of this General Synod by publishing our objections, because we believe, agreeably to the divine predictions, that the great falling away is approaching, so that Antichrist will set himself into the temple of God. 2 Thess. 2 We also believe that the establishment of General Synods are preparing the way for him. Antichrist will not, nor cannot, get into power without a general union, which is not effected by a divine harmony of godly doctrines, but by common temporal interests and the power of a majority. Notwithstanding, we consider it our duty to make the people attentive to those things, and to instruct such as are not wilfully [tr. note: sic] blind. But should we be deceived in our opinion, and clearly be convinced of it, we shall not be ashamed to recant. In vain people dream of the Millennium before crosses and tribulations shall have visited the Christian world by the rage of Antichrist. His kingdom is reared under a good garb; if this were not the case, no person would be deceived. Men who are notoriously immoral and vicious cannot deceive, but they only who appear like innocent lambs. May God preserve all His people against every temptation, for Jesus' sake! Amen." (1821, 35.) In a letter of Jacob Larros, appended to the German Report of 1821, we read: "O that our dear brethren in office would recognize the prophecies of Holy Writ concerning the kingdom of Antichrist which . . . soon will undergo a great change and appear in its highest stage; for then they would be on their guard. Of him it is written: 'And it was given him to make war with the saints, and to overcome them; and power was given him over all kindreds and tongues and nations. And all that dwell upon the earth shall worship him.' He desires a universal communion (Universalgemeinschaft) to reach his purpose. This he neither can nor denies to attain by [bringing them all into] agreement with the Scriptures, but by the majority of votes. Oh, how it will grieve our brethren when they, having by their well-meant Planentwurf [constitution of the General Synod] organized a universal communion, behold that, as forerunners, they have only prepared the way for Antichrist to reach his goal and obtain his dominion. From this, Lord God, preserve our Church and our dear brethren in the ministry! Amen." (36.)—Concerning the ministry the Sixth Article of the constitution, adopted 1828, declares: "The grades of the ministry are two: pastor and deacon, or, as St. Paul calls them, bishop and deacon. They must possess the qualifications which are described by St. Paul 1 Tim. 3, 1-14; Titus 1, 4-9." (1853, 25.) Both of these offices, as well as ordination, were regarded as necessary. Says the Report of 1820: "As concerning the states and grades of the ministry (des Lehramts), we do not recognize more than two, to wit, pastor and deacon, as necessary for the preservation and propagation of the Church. A pastor is an evangelical teacher who discharges the office fully, in all its parts, or who performs all ministerial acts. He must be ordained and consecrated to this office by prayer and the imposition of hands by one or more pastors, when he also solemnly promises faithfully to discharge such office according to the Word of God and the doctrine of our Church. A deacon is indeed also a minister of the Word of God, but he does not discharge this office fully, like a pastor, but conducts catechetical instruction, reads sermons, conducts funerals, exhorts and, in the absence of a pastor, also baptizes children, where such is desired. He must be a regular member of the church and possess the testimony of a Christian conversation. At the request of the church-council he is to be examined at the synod as to his qualifications. If he is found able, he is dedicated [gewidmet] to such service by one or more pastors by prayer and laying on of hands either at the conference or in one of the congregations which he serves. And in the presence of the whole congregation he is, at the same time, to make the solemn promise that he will faithfully discharge his office according to his instructions. If such a deacon proves to be diligent in his office and acquires the knowledge and ability needed for the discharge of the office of a pastor, and also receives a regular call from one or more congregations who are without a minister, he may be consecrated and ordained a pastor in the manner indicated before." (1820, 6.)—In the celebration of the Lord's Supper the Tennessee Synod adhered to the custom of breaking the bread, instead of using wafers. When questioned by Missouri concerning this practise, they appealed to 1 Cor. 10, 16 and to passages of the Confessions which speak of a "breaking of the bread." In 1856 Synod declared: "With all due deference to the learning and high character of the Missouri Synod for orthodoxy, we have been unable to see sufficient reason to make any change in our manner of administering the Lord's Supper. We are influenced in our practise in this respect by the authority of both the Holy Scriptures and the Symbolical Books of the Lutheran Church. . . . For the present, therefore, we feel fully justified in our present practise." (R. 1856, 23 f.) Self-evidently, Tennessee did not adhere to this practise in the interest of Reformed or unionistic views.