Rev. J. A. Probst, in his work on the Reunion of the Lutheran and Reformed Churches, published in 1826, speaking of this country, and especially the Synod of Pennsylvania, of which he was a member, says, "Zwingle's more liberal, rational, and scriptural view of this doctrine, (election) as well as of the Lord's Supper, has become the prevailing one among the Lutheran and Reformed," p. 74. The same fact, the rejection of some of the articles of the Augsburg Confession, is taught in some publications in 1827, by Dr. Endress, one of our most respected and learned ministers; and is confirmed by the language of the resolution passed by the Synod of Pennsylvania in 1823, on the subject of union between the Lutheran and Reformed churches in this country, between which bodies they affirm a unity of doctrinal views. This dissent, was publicly avowed by Dr. F. C. Schaeffer, of New York, who, in his edition of Luther's Catechism, published in 1820, omitted the word "real or true" in reference to the Saviour's body in the eucharist, (p. 21,) and in his Address at the Laying of the Corner-stone of St. Matthew's Church, thus expresses himself. "We rejoice with thanksgiving before the Lord, because he has given us our great symbolical book, the bible. This is preferable to all the "books" and "confessions" of men. According to a fundamental principle of the Lutherans, we depend not merely on the irrigating streamlets that originate in the fountain to which we have access, but we rather drink from that fountain itself. The study and proper interpretation of the sacred writings, accompanied by the use of all outward helps which God's providence has furnished, and aided by fervent prayer in the acceptable name of Jesus Christ the Mediator, is mainly inculcated in the Evangelical Lutheran Church." p. 10.
This same dissent from the symbols, was also publicly avowed by Dr. Hazelius, who in his Annotations on the Augsburg Confession, published in 1841, says, "The opinions now entertained in the Lutheran church, as to the nature of the sacrament of the Lord's Supper, differ in no material point from those entertained by the other protestant churches on the subject." p. 21. This dissent in non-fundamentals from the Augsburg Confession, is also avowed by Dr. Bachman, in his Discourse on the Doctrines and Discipline of the Lutheran Church, published in 1837, and sanctioned by his Synod: also by Dr. Lintner, in his preface to the Augsburg Confession, in 1837, pp. 3, 4; by Dr. Krauth, in his Sketch of the Evangelical Lutheran Church in the United Slates, for Buck's Theological Dictionary, in 1830; in which he says the doctrines of the Evangelical Lutheran Church are substantially those of the Augsburg Confession," [sic on quotation mark!] implying dissent from that creed in some non-essentials; and recently his own dissent in an article in the Lutheran Observer, and the Evangelical Review of July, 1850. Dr. G. B. Miller published his dissent from the Confession on some of its representations of baptism, (baptismal regeneration, as he contends,) and the real presence in the Eucharist, in his Sermon before the Ministerium of New York, in 1831.
The same dissent was freely expressed by Dr. Baugher, in his Report on the "Doctrines and Usages of the Synod of Maryland," in which he thus describes his position and that of this Synod:
"ON REGENERATION.—We believe that the Scriptures teach that regeneration is the act of God, the Holy Ghost, by which, through the truth, the sinner is persuaded to abandon his sins and submit to God, on the terms made known in the gospel. This change, we are taught, is radical and is essential to present peace and eternal happiness. Consequently, it is possible, and is the privilege of the regenerated person to know and rejoice in the change produced in him."
"OF THE SACRAMENTS.—We believe that the Scriptures teach, that there are but two sacraments, viz.: Baptism and the Lord's Supper, in each of which, truths essential to salvation are symbolically represented. We do not believe that they exert any influence 'ex opere operato,' but only through the faith of the believer. Neither do the Scriptures warrant the belief, that Christ is present in the Lord's Supper in any other than a spiritual manner."
"OF THE SYMBOLICAL BOOKS.—Luther's Larger and Smaller Catechisms, the Formula Concordiae, Augsburg Confession, Apology, and Smalkald Articles are called in Germany the Symbolical Books of the church. We regard them as good and useful exhibitions of truth, but do not receive them as binding on the conscience, except so far as they agree with the Word of God."
To this catalogue we might add the names of many others, who have avowed the same position of dissent from this venerable symbol, long before the Definite Platform was thought of. No one in former times presumed to deny the right of our ministers and synods expressing this dissent, and proposing to form a new creed, if they deem it requisite. To call the dissenting position of the Definite Platform a new one, is therefore a historical error; and to attempt to cast odium on it by the charge of officiousness, is also an act of injustice. The same charge would equally lie against the greater part of our best ministers during the last half century, and against the founders of the General Synod themselves.
With this occasional disclaimer of these errors, American Lutherans have hitherto been satisfied, nor would the question of officially adopting a new creed have been raised at this time, had not the Ultra-Lutherans of our land, of late become animated by a new zeal to disseminate their symbolic errors, and to denounce as not Lutherans, all who do not receive them. When the adoption of a new creed was thus forced upon them, a number of the brethren advocated the formation of one entirely new; but others believing it best to retain the venerable mother symbol of Protestantism, as far as we could regard her teachings as Scriptural, proposed the omission of the few disputed points, and the adoption of the residue unaltered, thus retaining nearly the whole of the doctrinal articles. The suggestion was adopted, as being more respectful to the venerable symbol of our church, we were urged to prepare the work for the consideration of some of the Western Synods; and thus the American Recension of the Augsburg Confession originated from respect for that creed, rather than the want of it. The talk about sacrilege, &c., would sound more natural among Romanists than Protestants; and the idea of deception is utterly unfounded, because the very name adopted, "American Recension," is a constant notification to the reader of some change. Neither one or the other charge was ever made against the Methodist Episcopal Church, for making four times as many changes in the Thirty-nine Articles. As to respect for the Confession, we see but little difference between several methods proposed amongst American Lutherans; to adopt the Confession as to the fundamentals of Scripture doctrine, leaving all free to reject the non-fundamentals; or to publish the symbol, with a list appended of some of its articles, which may be rejected; or to omit those same articles, leaving them free, and adopting all the residue unconditionally. On neither of these three plans does the matter of the Confession remain intact, even if the letter does; for in all, certain parts of it divested of binding authority, and left to the judgment of each individual. The American Recension is nothing more than a revised edition of the Confession, in which those parts are omitted that had already been divested of binding authority, and thus been superseded by subsequent ecclesiastical legislation.
And is it not creditable to any church, when she finds some tenets of her creed in conflict with the Scriptures, and calculated to circulate error, to reform and improve it? We should suppose that every enlightened and reflecting theologian, and still more every intelligent layman, would concur in the sentiments of that devoted friend and defender of the Lutheran Church, Dr. Koecher, of Jena, in 1759, who, discussing the charge that our church had changed her doctrines, says, "It avails nothing merely to charge a church with having made changes in her Creed; we must direct our attention to the subject or doctrine itself, and inquire whether it is true or false. Because, not every alteration in matters of faith is inadmissible and censurable. Suppose a church to perceive that a doctrinal error has crept into her creed, and to correct it by the exclusion of the error; does she not merit our approbation, much rather that our censure or abuse? Suppose that the Lutherans did formerly believe in transubstantiation (as has been charged,) but in the course of time rejected this doctrine, because they found it militate against divine truth; suppose the earlier Lutheran divines did approve of the doctrine of unconditional election, and limited grace of God, whilst our later theologians had renounced them, because they are in conflict with the teachings of God's word:—we say, suppose this had been the case, though it was not; their procedure would not be improper, and their doctrinal change would merit our approbation and praise, rather than censure." How much more christian and manly are these views, than the position which, though not avowed, is acted on by many, that the members of a church should never attempt to improve her symbols; but, as a matter of course, defend any doctrine taught by them, because it is there inculcated. What is this else than practically to elevate Luther, Melancthon, Zwingli, Calvin, or Wesley, above Christ? What is it else, than prefering [sic] to be Lutherans rather than Christians, if we are not ever ready to renounce anything Lutheran, if found not to be Christian? How can the church of Christ continue to develope [sic] herself in accordance with the divine purposes and plan, unless every part of the church is kept in constant contact with the Bible, and is ever willing to improve and conform its entire framework to the increased light of God's word and Providence? It was Luther's deep sense of obligation to the Bible, as paramount to all human authority, which enabled him and his Spartan band of coadjutors, under God, to reform the church of Germany from so many Romish errors, and nothing short of the same noble principle can conduct the church safely in her high and holy mission of converting the world. Whilst, therefore, we love Luther much, let us, my brethren, ever love Christ more. And whilst we respect the soul-stirring productions of the illustrious reformers, let that respect never induce us to sanction any errors contained in them, or bias our minds against the free and full reception of the revelations of God's holy Word!
Note 1. Colton's Genius of the Protestant Episcopal Church in the
United States, &c., p. 151.