85. Always Prominent and Liberal.--The Synod of Maryland and Virginia,
organized October 11, 1820, has always been prominent in the General
Synod. "The _Lutheran Observer_, the Pastors' Fund, the Lutheran
Ministers' Insurance League, the Missionary Institute, now Susquehanna
University, were all born in this venerable Synod, which was also first
to suggest the observance of Reformation Day. Lutherville and Hagerstown
Female Seminaries are within its bounds. It has always been abreast of
the most advanced, evangelical, and catholic life of the Church, giving
no uncertain sound upon the divine obligation of the Lord's Day and the
saloon." (J. G. Butler in the _Luth. Cycl_., 482.) Among its noted
pastors were J. D. and B. Kurtz, J. G. Morris, F. W. Conrad, S. W.
Harkey, Theo. and C. A. Stork, D. F. Schaeffer, C. Philip and C.
Porterfield Krauth, S. S. Schmucker, H. L. Baugher, Sr., W. A.
Passavant, Sr., Ezra Keller. But men of this synod also led the van in
doctrinal and practical liberalism. Harkey and Kurtz were New-measurists
and enthusiastic revivalists. Harkey moved the publication of a monthly,
_The Revivalist_, which Synod, however, declared "inexpedient." Through
the endeavors of Kurtz a committee was appointed to bring in a report on
the "New Measures," which was referred back to the committee. In 1844
Synod resolved to issue an "Abstract of the Doctrines and Practise of
the Ev. Luth. Synod of Maryland." Fourteen doctrinal articles were
prepared by H. L. Baugher, B. Kurtz, and S. W. Harkey, containing, among
other statements, also the following: "We believe that the Scriptures
teach that God has given to man, as a natural gift, the power of choice,
and that, whilst he is influenced in his volitions by motives, he always
possesses the ability to choose the opposite of that which was the
object of his choice. God, in His providence and grace, places before
man the evil and the good, urging him by the most powerful
considerations to choose the latter and reject the former. When the
sinner yields to God, that is regeneration." "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." "We
regard them [the Lutheran Symbols] 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." Evidently these articles of the
Maryland "Abstract," as A. Spaeth puts it, "not only avoid or contradict
the distinctive features of the Lutheran Confession, but have a decided
savor of Arminianism and Pelagianism." (_C. P. Krauth_, 1, 111 f.)
October 17, 1856, the Maryland Synod declared that every one is at
liberty to accept or reject the doctrines of the Augsburg Confession
which the "Definite Platform" rejected as false, provided that thereby
the divine institution of the Sabbath be not rejected, nor the doctrinal
basis of the General Synod changed. (_L. u. W_. 1856, 382.)
86. Maryland Abstract of Doctrines.--On the un-Lutheran, Reformed, and
Arminian articles of the Maryland "Abstract" we quote Dr. A. Spaeth as
follows: "This report was first recommitted, and, in 1846, was laid on
the table and indefinitely postponed. The _Lutheran Observer_ referred
to it in an extended editorial (November 27, 1846), and printed it in
full, with a few slight alterations and omissions. We quote from this
article as follows: 'When asked what Lutherans believe, the question is
not always so easily answered to the satisfaction of the inquirer. We
may refer him to books, confessions, catechisms, etc.; but the
proponent, most probably, has neither inclination nor time to hunt up
and examine such authorities. He desires to be told in a few words,
distinctly and definitely, what is the prevailing belief in the Lutheran
Church on all fundamental points of religious truth. A short tract, a
page or two comprehending an epitome of the doctrines and usages of the
mass of Lutheran Christians in the United States, is what would suit
him. Is there anything of this kind to be found in the Church? The want
of it has long been felt and expressed. From the North and the South,
the East and the West, we have been asked for something of this nature.
The question assumed such importance that it was finally agitated some
two years ago in the Synod of Maryland, and afterward in the General
Synod (1846), held in Philadelphia. In both instances committees were
appointed to draw up and report an abstract of our "doctrine and
practise." The committee appointed by the Maryland Synod complied; and
though the "Abstract" itself was approved, the Synod, for reasons which
we have not time at present to explain, did not think proper to adopt
the report and recommend it to the Church. The committee was composed of
some of our most intelligent and valued ministers; when they had
prepared it, they sent a copy to every minister of the Synod, soliciting
his emendations on the margin, and after its final return it was
reprinted with the benefit of these emendations; and it is in this
improved form that we now present it. We find no difficulty in
subscribing the document, and in presenting it as a fair, honest
exhibition of Lutheran doctrine and practise as understood in the
latitude in which we reside; and if we are not greatly mistaken, the
great mass of our American ministers throughout the land would not make
any material objection to it.'" Dr. Spaeth continues: "This attempt to
substitute such an 'abstract' for the full and precise language of the
Confession of the Church was a sort of forerunner of the famous
'Definite Platform,' which appeared about ten years afterward, and whose
principal author, Prof. S. S. Schmucker in Gettysburg, was so much
pleased with the 'abstract' that he referred to it again and again in
his lectures and articles, and even made his students commit to memory
its principal statements. In an article on the 'Vocation of the American
Lutheran Church' (_Evangelical Review_, Vol. II, p. 510) he says: 'With
the exception of several minor shades of doctrine, in which we are more
symbolic than Dr. Baugher, we could not ourselves, in so few words, give
a better description of the views taught in the Seminary [Gettysburg]
than that contained in his "Abstract of the Doctrines and Practise," etc.
No ground of apprehension as to our seminary, since the doctrines of our
Symbols and the prevailing doctrines of our American Church are here
faithfully taught.'" (112.)