Volume I Part 7 (1/2)

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 a.s.surance of salvation not on the gracious promises of G.o.d 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 l.u.s.t 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 h.e.l.l.

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 G.o.d.' They declare: We are born anew, and we know indeed that it is so, for the Spirit of G.o.d 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 a.s.surance, 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 G.o.d, and will suffer it to be taken away from me by n.o.body, 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 Att.i.tude 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 pa.s.sages of Holy Writ concerning Baptism, such as John 3, 5; Eph. 5, 23. 25. 26; t.i.tus 3, 5; 1 Pet. 3, 20. 21; Rom. 6, 3-5; Acts 2, 38; 22, 16; Gal. 3, 26. 27; Mark 16, 16. ”These pa.s.sages 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 pa.s.sages 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 G.o.d 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 was.h.i.+ng 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 pa.s.sage, 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, G.o.d will forgive all our sins, and that by faith, in Baptism, he appropriates such promises of all the gifts of salvation which G.o.d 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 G.o.d presents and imparts to him. He obtains faith through preaching, which is by th. Word of G.o.d, 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 G.o.d, through means, seeks man before man seeks Him. Accordingly, for having been translated into the state of salvation, man is to thank G.o.d 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 G.o.d 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 G.o.d, 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 compa.s.sion 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 G.o.d 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 doc.u.ment 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 a.s.surances given him in the Word of G.o.d that G.o.d, for the sake of Christ, has forgiven all his sins. The Spirit is then giving him, through the Word, firm a.s.surance of the forgiveness of his sins. And if he remains in faith, he always has this firm a.s.surance in the Gospel which proclaims the forgiveness of sins. All men could have such an a.s.surance 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 G.o.d, 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 a.s.surance 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 a.s.suredly 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 Ma.s.sregeln”) the Report of 1841 records the following: ”Now the 'new measures' were taken under advis.e.m.e.nt [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 G.o.d, 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 ATt.i.tUDE.

114. Refusing Fellows.h.i.+p 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-fellows.h.i.+p, church union, and cooperation. This appears from their att.i.tude 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 G.o.d, are elected from eternity and are compelled to be saved; the rest of mankind, also according to His wise counsel, G.o.d, from eternity, has ordained and elected unto d.a.m.nation, 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 inst.i.tution of the Pope. Others: It is of the devil. Some reject every kind of baptism. Such and similar are the people who const.i.tute 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 G.o.d; 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.)

115. Refusing Fellows.h.i.+p to False Lutherans.--That the att.i.tude 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 pa.s.s 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 fellows.h.i.+p 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 n.o.ble traditions, partic.i.p.ated in the unionistic organization of the United Synod in the South, and in 1918 she joined the Lutheran Merger, which brought her into complete fellows.h.i.+p with all the unionistic synods that const.i.tuted 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-fellows.h.i.+p 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 a.s.semble 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 a.s.sured 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 a.s.surance 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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.)