1. Shall we _drop the practice of binding our ministers to any creed except the Bible_, and refer in unofficial ways to the _Augsburg Confession_, as in general a correct summary of our views of Bible truth? This was the practice of the _fathers of our church in the Synod of Pennsylvania from the beginning of this century, till within two or three years_. It was practiced by that body whilst it was controlled by _Drs. Helmuth, Schmidt, Muhlenberg_, of Lancaster, _Schaeffer_, of Philadelphia, _Endress, Lochman, J. G. Schmucker, Geissenhainer_ subsequently of New York, _Muhlenberg_, of Reading, and the present venerable Senior of the Ministerium, Rev. _Baetis_. This plan we always regarded as too lax, and preferred the distinct avowal of the Augsburg Confession as to the fundamental doctrines of the Bible, and were ourselves instrumental in introducing its qualified recognition into the General Synod"s Theological Seminary in 1825, and her Const.i.tution for District Synods in 1829. Still we have recently been denounced as unfaithful to the confession, by those unacquainted with the history of our church during the last five and thirty years.
2. Shall we _adopt a new creed_, to supercede [sic] the venerable Augsburg Confession? This is unnecessary, because the points regarded as erroneous in it, are confessedly few and non-essential. When these are erased, the great ma.s.s of Christian truth remains intact, and not one of all the cardinal doctrines of the Reformation is affected.
3. Shall we adopt and publish the entire Augsburg Confession, _with a list annexed to it, of those points believed by the majority to be erroneous_, providing that they may be rejected by all who do not believe them? This would be a contradictory procedure, first to publish the whole, and then to reject a portion of it as not symbolic or binding. If these supposed errors are not to be received, why perpetuate their memory, and afford to the enemies of our venerable church, a constant supply of material to fight against us, and render the church odious in the popular eye?
4. Shall we remain satisfied with _the General Synod"s doctrinal basis_, of absolute a.s.sent to the _Bible_, and agreement with the _Augsburg Confession_ as far as the _fundamentals_ of G.o.d"s Word are concerned?
This pledge we always regarded as accordant with the principles of G.o.d"s Word, and sufficient for the necessities of the church. Amid the recent progress of more rigid symbolism, and symbolic sympathies, it has, however, been disparaged by some connected with the General Synod. We still believe it sufficient, _provided all_ the Synods embraced in the General Synod will adhere to it; and those who have recently adopted the entire symbolic system, will return to it. But if District Synods of symbolic tendencies, will adopt the obligation to the ma.s.s of symbolic books; New School Lutherans are compelled, in self-defence, also to define their position more minutely, that the christian public may not hold them responsible for the errors of the former symbols, nor their supposed adherence to them tend to give them currency. If, therefore, Old School Synods adhere to their recent pledge to all the symbolical books, we prefer the following course for other District Synods.
5. The best plan by far in our judgment is to _retain the great body of the Confession unaltered, and simply to omit the few sentences inculcating the disputed or erroneous topics_. The remainder is believed by all, and can be subscribed by all, whether they believe the omitted topics or not.
This is precisely the thing done by the American Recension of the Augsburg Confession. _It"s [sic] principle is to omit the disputed points and, retain unaltered the remainder, on which we all agree_. On the three disputed points which alone are believed by any amongst us, namely, baptismal regeneration, the real presence of the Saviour in the eucharist, and the denial of the divine appointment of the Christian Sabbath, entire freedom is allowed. As to the others, private confession and absolution, the ceremonies of the ma.s.s, and exorcism, which was taught not in the Augsburg Confession, but in the Appendix to Luther"s Smaller Catechism,--they are not received by any one within the pale of the General Synod, and are so distinctly semi-Romish that they are prohibited by the Platform. The adoption of the name, _American Recension_, always notifies th reader of some revision, and precluded the charge of an attempt to pa.s.s it off for the unaltered Confession of the sixteenth century.
The Synodical Disclaimer or List of these rejected errors, which is annexed to the Platform, can be dropped as soon as the churches are fully informed of the ground of our not receiving the other symbolical books, or if this be deemed unnecessary, it may be dropped at once. By the adoption of either of the latter two methods, and especially of the last, by the individual District Synods, they would present to the world a clear profession of their faith, have a sufficient test for the admission of members, and the rejection of heretics, and could harmoniously labor together for the furtherance of the gospel. We have thus in the fear of G.o.d and in the spirit of Christian love; but uninfluenced by the fear or favor of man, presented our deliberate convictions on the subjects now agitating the church, after six and thirty years of study of the Bible, and experience in the ministry of our divine Master. And we close with the earnest prayer, that the Great Head of the Church, may employ these pages for the advancement of his glory, that he may conduct his beloved Zion onward in her march of development and progress, until she has attained her millennial features, and her world-wide extension, and until "the kingdoms of this world are become the kingdoms of our Lord and his Christ, and he shall reign for ever and ever."
APPENDIX.
DEFINITE PLATFORM; BEING THE DOCTRINAL BASIS OR CREED, CONTAINED IN PART I.
OF THE DEFINITE SYNODICAL PLATFORM, REFERRED TO IN THE PRECEDING WORK, AND CONSTRUCTED IN ACCORDANCE WITH THE PRINCIPLES OF THE GENERAL SYNOD.
PREFACE.
As the American Recension, contained in this Platform, adds not a single sentence to the Augsburg Confession, nor omits anything that has the least pretension to be considered "a fundamental doctrine of Scripture,"
it is perfectly consistent with the doctrinal test of the General Synod, as contained in her Formula of Government and Discipline, Chap. XVIII., -- 5, and XIX., -- 2. The Apostles" and Nicene Creeds are also universally received by our churches. Hence any District Synod, connected with the General Synod, may, with perfect consistency, adopt this Platform.
DOCTRINAL BASIS OR CREED.
Whereas it is the duty of the followers of Christ to profess his [sic]
religion before the world (Matt. x. 32), not only by their holy walk and conversation, but also by "walking in the apostles" doctrines"
(1 Cor. xiv. 32), and bearing testimony "to the faith once delivered to the saints" (Jude 3), Christians have, from the earlier ages, avowed some brief summary of their doctrines or a Confession of their faith.
Such confessions, also called symbols, were the so-called Apostles"
Creed, the Nicene Creed, &c., of the first four centuries after Christ.
Thus also did the Lutheran Reformers of the sixteenth century, when cited by the Emperor to appear before the Diet at Augsburg, present the Confession, bearing the name of that city, as an expose of their princ.i.p.al doctrines; in which they also professedly reject only the _greater part_ of the errors that had crept into the Romish Church.
(See conclusion of the Abuses Corrected.)
Again, a quarter of a century after Luther"s death, this and other writings of Luther and Melancthon, together with another work which neither of them ever saw, the Form of Concord, were made binding on ministers and churches, not by the church herself, acting of her own free choice, but by the civil authorities of certain kingdoms and princ.i.p.alities, in consultation with some prominent theologians. The majority of Lutheran kingdoms, however, rejected one or more of them, and the Augsburg Confession alone has been acknowledged by the entire Lutheran Church. (Hutterus Red. p. 116, -- 50.)
Whereas the entire Lutheran Church of Germany has rejected the binding authority of the symbolical books as a whole, and also abandoned some of the doctrines of the Augsburg Confession, and our fathers in this country more, [sic] than half century ago, ceased to require a pledge to any of these books, whilst they still believed and in various ways avowed the great fundamental doctrines contained in them:
And whereas the General Synod of the American Lutheran Church, about a quarter of a century ago, again introduced a qualified acknowledgment of the Augsburg Confession, in the Const.i.tution of her Theological Seminary, and in her Const.i.tution for District Synods, at the ordination and licensure of ministers, without specifying tho doctrines to be omitted, except by the designation that they are not fundamental doctrines of Scripture; and whereas a desire has extensively prevailed amongst our ministers and churches, to have this basis expressed in a more definite manner; and the General Synod has left this matter optional with each district Synod:
_Therefore, Resolved_, That this Synod hereby avows its belief in the following doctrinal Basis, namely, the so-called _Apostles" Creed_, the _Nicene Creed_, and _the American Recension of the Augsburg Confession_, as a more definite expression of the doctrinal pledge prescribed by the General Synod"s Const.i.tution for District Synods, and as a correct exhibition of the Scripture doctrines discussed in it: and that we regard agreement among brethren on these subjects as a sufficient basis for harmonious co-operation in the same church.
DOCTRINAL BASIS OR CREED.
_The Old and New Testaments the only Infallible Rule of Faith and Practice_
1. "We believe, teach, and confess, that the only rule and standard, according to which all doctrines and teachers alike ought to be tried and judged, are the Scriptures of the Old and New Testaments alone, as it is written, Psalm cxix. 105: "Thy word is a lamp unto my feet, and a light upon my path." And St. Paul, Gal. i.8, says "Though an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed."
2. "But all human writings and symbols, are not authorities like the Holy Scriptures; but they are only a testimony and explanation of our faith, showing the manner in which at any time the Holy Scriptures were understood and explained by those who then lived, in respect to articles that had been controverted in the church of G.o.d, and also the grounds on which doctrines that were opposed to the Holy Scriptures, had been rejected and condemned."--_Form of Concord, pp_. 551, 552.
THE APOSTLES" CREED
I believe in G.o.d the Father Almighty, the Maker of heaven and earth:
And in Jesus Christ, his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. -- The third day he rose from the dead, he ascended into heaven, and sitteth on the right hand of G.o.d the Father Almighty, from whence he shall come to judge the quick and the dead.
I believe in the Holy Ghost, the holy universal church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting.
THE NICENO-CONSTANTINOPOLITAN CREED.
I believe in one G.o.d, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of G.o.d, begotten of his Father before all worlds; G.o.d of G.o.d, Light of light, true G.o.d of the true G.o.d, begotten not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again with glory to judge both the quick and the dead; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped [sic] and glorified, who spake by the prophets.
And I believe in one holy universal and apostolic church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead and the life of the world to come.
AMERICAN RECENSION OF THE AUGSBURG CONFESSION.
ARTICLE I. - OF G.o.d.
Our churches with one accord teach, that the decree of the Council of Nice, concerning the unity of the Divine essence, and concerning the three persons, is true, and ought to be confidently believed, viz.: that there is one Divine essence, which is called and is G.o.d, eternal, incorporeal, indivisible, infinite in power, wisdom and goodness, the Creator and Preserver of all things visible and invisible; and yet, that there are three persons, who are of the same essence and power, and are co-eternal, the Father, the Son, and the Holy Spirit. And the term person they use in the same sense in which it is employed by ecclesiastical writers on this subject: to signify, not a part or quality of something else, but that which exists of itself.
ARTICLE II. - OF NATURAL DEPRAVITY.
Our churches likewise teach, that since the fall of Adam, all men who are naturally engendered, are born with sin, that is, without the fear of G.o.d or confidence towards Him, and with sinful propensities: and that this disease, or natural depravity, is really sin, and still causes eternal death to those who are not born again. And they reject the opinion of those who, in order that they may detract from the glory of the merits and benefits of Christ, allege that man may be justified before G.o.d by the powers of his own reason.
ARTICLE III. - OF THE SON OF G.o.d AND HIS MEDIATORIAL WORK.
They likewise teach, that the Word, that is, the Son of G.o.d, a.s.sumed human nature, in the womb of the blessed Virgin Mary, so that the two natures, human and divine, inseparably united in one person, const.i.tute one Christ, who is true G.o.d and man, born of the Virgin Mary; who truly suffered, was crucified, died, and was buried, that he might reconcile the Father to us, and be a sacrifice not only for original sin, but also for all the actual sins of men. Likewise that he descended into h.e.l.l (the place of departed spirits), and truly arose on the third day; then ascended to heaven, that he might sit at the right hand of the Father, might perpetually reign over all creatures, and might sanctify those who believe in him, by sending into their hearts the Holy Spirit, who governs, consoles, quickens, and defends them against the devil and the power of sin. The same Christ will return again openly, that he may judge the living and the dead, &c., according to the Apostolic Creed.
ARTICLE IV. - OF JUSTIFICATION.
They in like manner teach, that men cannot be justified before G.o.d by their own strength, merits, or works; but that they are justified gratuitously for Christ"s sake, through faith; when they believe, that they are received into favor, and that their sins are remitted on account of Christ, who made satisfaction for our transgressions by his death. This faith G.o.d imputes to us as righteousness. ROM. iii. 4
ARTICLE V. - OF THE MINISTERIAL OFFICE.
In order that we may obtain this faith, the ministerial office has been inst.i.tuted, whose members are to teach the gospel, and administer the sacraments. For through the instrumentality of the word and sacraments, as means of grace, the Holy Spirit is given, who, in his own time and place (or more literally, when and where it pleases G.o.d), produces faith in those who hear the gospel message, namely, that G.o.d, for Christ"s sake, and not on account of any merit in us, justifies those who believe that on account of Christ they are received into (the divine) favor.
ARTICLE VI. - CONCERNING NEW OBEDIENCE (OR A CHRISTIAN LIFE).
They likewise teach, this faith must bring forth good fruits; and that it is our duty to perform those good works which G.o.d has commanded, because he has enjoined them, and not in the expectation of thereby meriting justification before him. For, remission of sins and justification are secured by faith; as the declaration of Christ himself implies: "When ye shall have done all those things, say, we are unprofitable servants."
The same thing is taught by the ancient ecclesiastical writers: for Ambrose says, "this has been ordained by G.o.d, that he who believes in Christ is saved without works, receiving remission of sins gratuitously through faith alone."
ARTICLE VII. - OF THE CHURCH.