Volume I Part 1 (1/2)

American Lutheranism.

by Friedrich Bente.

Volume 1: Early History of American Lutheranism and The Tennessee Synod.

PREFACE.

Essentially, _Christianity_ is the special divine faith in the truth revealed by the Bible that we are saved, not by our own efforts, works, or merits, but alone by the pure and unmerited grace of G.o.d, secured by Christ Jesus and freely offered in the Gospel. And the Christian Church is the sum total of all those who truly believe, and therefore confess and propagate this truth of the Gospel.

Accordingly, the _history_ of Christianity and of the Christian Church is essentially the record concerning this truth, _viz.,_ how, when, where, by whom, with what success and consistency, etc., it has been proclaimed, received, rejected, opposed, defended, corrupted, and restored again to its original purity.

_Lutheranism_ is not Christianity _plus_ several ideas or modifications of ideas added by Luther, but simply Christianity, consistent Christianity, neither more nor less. And the Lutheran Church is not a new growth, but merely the restoration of the original Christian Church with its apostolic, pure confession of the only saving Christian truth and faith.

The _history_ of Lutheranism and of the Lutheran Church, therefore, is essentially the story concerning the old Christian truth, restored by Luther, _viz.,_ how, by whom, where, when, etc., this truth was promulgated, embraced, rejected, condemned, defended, corrupted, and restored again to pristine purity.

As for _American Lutheranism,_ it is not a specific brand of Lutheranism, but simply Lutheranism in America; for doctrinally Lutheranism, like Christianity, with which it is identical, is the same the world over.

Neither is the American Lutheran Church a distinct species or variety of the Lutheran Church, but merely the Lutheran Church in America.

The _modified_ Lutheranism advocated during the middle of the nineteenth century as ”American Lutheranism” was a misnomer, for in reality it was neither American nor Lutheran, but a sectarian corruption of both.

Hence, also, the _history_ of American Lutheranism is but the record of how the Christian truth, restored by Luther, was preached and accepted, opposed and defended, corrupted and restored, in our country, at various times, by various men, in various synods and congregations.

In the history of American Lutheranism _four names_ are of special significance: Muhlenberg, Schmucker, Walther, Krauth.

H. M. Muhlenberg endeavored to transplant to America the modified Lutheranism of the Halle Pietists. S. S. Schmucker's ambition was to transmogrify the Lutheran Church into an essentially unionistic Reformed body. C. F. Walther labored most earnestly and consistently to purge American Lutheranism of its foreign elements, and to restore the American Lutheran Church to its original purity, in doctrine as well as in practise. In a similar spirit Charles Porterfield Krauth devoted his efforts to revive confessional Lutheranism within the English portion of our Church.

The _first volume_ of our presentation of American Lutheranism deals with the early history of Lutheranism in America. The second, which appeared first, presents the history of the synods which in 1918 merged into the United Lutheran Church: the General Synod, the General Council, and the United Synod in the South. The third deals with the history of the Ohio, Iowa, Buffalo, and the Scandinavian synods, and, _Deo volente,_ will go to press as soon as Concordia Publis.h.i.+ng House will be ready for it. In the fourth volume we purpose to present the history and doctrinal position of the Missouri, Wisconsin, and other synods connected with the Synodical Conference.

As appears from the two volumes now in the market, _our chief object_ is to record the princ.i.p.al facts regarding the doctrinal position occupied at various times, either by the different American Lutheran bodies themselves or by some of their representative men, such comment only being added as we deemed indispensable. We have everywhere indicated our sources, primary as well as secondary, in order to facilitate what we desire, _viz.,_ to hold us to strict accountability. Brackets found in pa.s.sages cited contain additions, comments, corrections, etc., of our own, not of the respective authors quoted.

As collateral reading, especially to pages 1 to 147 of Vol. I, we urgently recommend the unique, thorough, and reliable work of our sainted colleague _Dr. A. Graebner:_ ”Geschichte der Lutherischen Kirche in Amerika. Erster Teil. St. Louis, Mo. Concordia Publis.h.i.+ng House, 1892.”

While, as stated, the immediate object of our presentation is simply to state the facts concerning the questions, theologians, and synods involved, it self-evidently was an _ulterior end_ of ours also, by the grace of G.o.d, to be of some service in furthering and maintaining the unity of the Spirit, an interest always and everywhere essential to the Lutheran Church.

”May the almighty G.o.d and Father of our Lord Jesus grant the grace of His Holy Spirit that we all may be One in Him and constantly abide in such Christian unity, which is well-pleasing to Him! Amen.” (_Form, of Conc_., Epit., 11, -- 23.)

F. Bente, Concordia Seminary, St. Louis, Mo.

July 28, 1919.

INTRODUCTION.

1. Christianity the Only Real and True Religion.--Religion is man's filial relation to, and union with, G.o.d. Natural religion is the concreated relation of Adam and Eve in their state of innocence toward their Creator. Fallen man, though he still lives, and moves, and has his being in G.o.d, is, in consequence of his sinful nature, _atheos,_ without G.o.d, and hence without true and real religion. His att.i.tude toward G.o.d is not that of a child to his father. Heathen religions are products of the futile efforts of men at reconciling G.o.d and restoring union with Him by their own penances and works. They are religions invented and made by men. As such they are counterfeit religions, because they persuade men to trust either in fict.i.tious merits of their own or in G.o.d's alleged indifference toward sin. Christianity is the divine restoration of religion, _i. e.,_ of the true spiritual and filial relation of fallen man toward G.o.d. Essentially, Christianity is the divine trust and a.s.surance that G.o.d, according to His own merciful promise in the Gospel, is, for the sake of Christ and His merits, my pardoning and loving Father. It is the religion of justification, restoration, and salvation, not by human efforts and works, but by divine grace only. Paganism believes in man and his capacity for self-redemption; Christianity believes in the G.o.d-man and in salvation by His name and none other. From Mohammedanism, Buddhism, and all other religions of the world Christianity differs essentially, just as Jehovah differs from idols, as divine grace differs from human works.

Christianity is not one of many species of generic religion, but the only true and real religion. Nor is Christianity related to other religions as the highest stage of an evolutionary process is to its antecedent lower stages. Christianity is divine revelation from above, not human evolution from below. Based, as it is, on special divine interposition, revelation, and operation, Christianity is the supernatural religion. And for fallen man it is the only availing and saving religion, because it alone imparts real pardon, and engenders real and divine a.s.surance of such pardon; because it alone really pacifies the conscience and fully satisfies the heart; and because it alone bestows new spiritual powers of sanctification. Christianity is absolute and final, it is the _non plus ultra,_ the Alpha and Omega, of religion, because its G.o.d is the only true G.o.d, its Mediator is the only-begotten Son of G.o.d, its ransom is the blood of G.o.d, and its gift is perfect union with G.o.d. Compare John 8, 24; Acts 4, 12; John 14, 6; 3, 36; Gal. 1, 8. 9. Romanism, Rationalism, Arminianism, Synergism, etc., are heathen remnants within, and corruptions of, Christianity, elements absolutely foreign to, and _per se_ subversive of, the religion of divine grace and revelation.

2. The Church and Its Manifestations.--The Christian Church is the sum total of all Christians, all true believers in the Gospel of salvation by Christ and His merits alone. Faith always, and it alone, makes one a Christian, a member of the Church. Essentially, then, the Church, is invisible, because faith is a divine gift within the heart of man, hence beyond human observation. _Dr. Walther:_ ”The Church is invisible because we cannot see faith, the work of the Holy Spirit, which the members of this Church have in their hearts; for we can never with certainty distinguish the true Christians, who, properly, alone const.i.tute the Church, from the hypocrites.” (_Lutheraner,_ 1, 21.) _Luther:_ ”This part, 'I believe a holy Christian Church,' is an article of faith just as well as the others. Hence Reason, even when putting on ever so many spectacles, cannot know her. She wants to be known not by seeing, but by believing; faith, however, deals with things which are not seen. Heb.

11, 1. A Christian may even be hidden from himself, so that he does not see his own holiness and virtue, but observes in himself only fault and unholiness.” (Luther's Works. St. Louis, XIV, 139.) In order to belong to the Church, it is essential to believe; but it is essential neither to faith nor to the Church consciously to know yourself that you believe. Nor would it render the Church essentially visible, if, by special revelation or otherwise, we infallibly knew of a man that he is a believer indeed. Even the Word and the Sacraments are infallible marks of the Church only because, according to G.o.d's promise, the preaching of the Gospel shall not return without fruit. Wherever and only where the Gospel is preached are we justified in a.s.suming the existence of Christians. Yet the Church remains essentially invisible, because neither the external act of preaching nor the external act of hearing, but inward, invisible believing alone makes one a Christian, a member of the Church. Inasmuch, however, as faith _manifests_ itself in the confession of the Christian truths and in outward works of love, the Church, in a way, becomes visible and subject to human observation. Yet we dare not infer that the Church is essentially visible because its effects are visible. The human soul, though its effects may be seen, remains essentially invisible. G.o.d is invisible, though the manifestations of His invisible power and wisdom can be observed in the world. Thus also faith and the Church remain essentially invisible, even where they manifest their reality in visible effects and works. Apart from the confession and proclamation of the Gospel and a corresponding Christian conversation, the _chief visible effects_ and works of the Church are the foundation of local congregations, the calling of ministers, the organization of representative bodies, etc. And when these manifestations and visible works of the Church are also called churches, the effects receive the name of the cause, or the whole, the mixed body, is given the name which properly belongs to a part, the true believers, only. Visible congregations are called churches as quartz is called gold, and a field is called wheat.

3. Visible Churches, True and False.--The objects for which Christians, in accordance with the will of G.o.d, unite, and should unite, in visible churches and local congregations, are mutual Christian acknowledgment and edification, common Christian confession and labor, and especially the establishment of the communal office of the public ministry of the pure Gospel. This object involves, as a divine norm of Christian organization, and fellows.h.i.+p, that such only be admitted as themselves believe and confess the divine truths of the Bible, and who are not advocates of doctrines contrary to the plain Word of G.o.d. Christian organizations and unions must not be in violation of the Christian unity of the Spirit. Organizations effected in harmony with the divine object and norm of Christian fellows.h.i.+p are true visible churches, _i. e.,_ visible unions as G.o.d would have them. They are churches of the pure Word and Sacrament, professing the Gospel and deviating from none of its doctrines. Christians have no right to embrace, teach, and champion error. They are called upon and bound to believe, teach, and confess all, and only, Christian truths. Nor may they lawfully organize on a doctrinally false basis. Organizations persistently deviating from the doctrines of the Bible and establis.h.i.+ng a doctrinally false basis, are sects, _i. e.,_ false or impure visible Churches. Yet, though error never saves, moreover, when consistently developed, has the tendency of corrupting the whole lump, false Churches may be instrumental in saving souls, inasmuch as they retain essential parts of the Gospel-truths, and inasmuch as G.o.d's grace may neutralize the accompanying deadly error, or stay its leavening power. Indeed, individuals, by the grace of G.o.d, though errorists in their heads, may be truthists in their hearts; just as one who is orthodox in his head may, by his own fault, be heterodox in his heart. A Catholic may, by rote, call upon the saints with his lips, and yet, by the grace of G.o.d, in his heart, put his trust in Christ. And a Lutheran may confess Christ and the doctrine of grace with his lips, and yet in his heart rely on his own good character.

False Churches as such, however, inasmuch as theirs is a banner of rebellion in the kingdom of Christ, do not exist by G.o.d's approval, but merely by His sufferance. It is their duty to reform on a basis of doctrinal purity and absolute conformity with the Word of G.o.d.

4. The Lutheran Church the True Visible Church.--The Lutheran Church is the only known religious body which, in the Book of Concord of 1580, confesses the truths of the Gospel without admixture of any doctrines contrary to the Bible. Hence its organization is in perfect harmony with the divine object and norm of Christian union and fellows.h.i.+p. Its basis of union is the pure Word and Sacrament. Indeed, the Lutheran Church is not the universal or only Christian Church, for there are many believers belonging to other Christian bodies. Nor is it the only saving Church, because there are other Churches preaching Christian truths, which, by the grace of G.o.d, prove sufficient and powerful to save men. The Lutheran Church is the Church of the _pure_ Word and the _unadulterated_ Sacraments. It is the only Church proclaiming the alone-saving truth of the Gospel _in its purity_. It is the Church with a doctrinal basis which has the unqualified approval of the Scriptures, a basis which, materially, all Churches must accept if they would follow the lead of the Bible. And being doctrinally the pure Church, the Lutheran Church is the true visible Church of G.o.d on earth. While all sectarian churches corrupt G.o.d's Word and the Sacraments, it is the peculiar glory of the Lutheran Church that it proclaims the Gospel in its purity, and administers the Sacraments without adulteration. This holds good with regard to all Lutheran organizations that are Lutheran in truth and reality. True and faithful Lutherans, however, are such only as, being convinced by actual comparison that the Concordia of 1580 is in perfect agreement with the Holy Bible, subscribe to these symbols _ex animo_ and without mental reservation or doctrinal limitation, and earnestly strive to conform to them in practise as well as in theory.

Subscription only to the Augustana or to Luther's Small Catechism is a sufficient test of Lutheranism, provided that the limitation does not imply, and is not interpreted as, a rejection of the other Lutheran symbols or any of its doctrines. Lutheran churches or synods, however, deviating from, or doctrinally limiting their subscription to, this basis of 1580, or merely _pro forma,_ professing, but not seriously and really living its principles and doctrines, are not truly Lutheran in the adequate sense of the term, though not by any means un-Lutheran in every sense of that term.