95. Refusing to Join in with General Synod.--The practise of the
Tennessee Synod squared with her doctrinal position. Also
church-fellowship was regarded as a matter, not of expediency and
policy, but of conscience. In the conclusion to their "Objections
against the Constitution of the General Synod" the committee declared:
Since a general connection of all ministers in a General Synod would
exalt the clerical state to a high degree above the people; since
greater burdens might then be imposed on the people, and ministers could
thereby live more comfortably; since our widows and orphans also might
then live with much ease and our missionary services would be amply
remunerated; and since the union with the General Synod would increase
our popularity and decrease our burdensome labors,--"we, therefore,
would freely join in with them if we could do it with a good
conscience," and "if we could justify such conduct before the judgment
throne of Christ." (R. 34; B. 30.) In accordance herewith Tennessee, at
her first meeting, resolved: "It cannot be tolerated that a teacher of
our conference have any connection with the so-called Central or General
Synod, for the reason which will be adduced afterwards." (5.) The
minutes of 1826 record: "Whereas there is a report in circulation, both
verbally and in print, that some of us, members of the Tennessee
Conference, should have said that we now regard the General Synod as a
useful institution; that we disapprove the turbulent conduct of a
certain member of this body; that we (some of us) pledged ourselves to
leave this body if we cannot succeed in having said member expelled, we
deem it our duty hereby to inform the public that we are unanimously
agreed in viewing the General Synod as an anti-Lutheran institution, and
highly disapprove it, and are the longer, the more confirmed in this
opinion; and that we know of no member among us whose conduct is
turbulent or immoral, and hence have no desire either to expel any one,
nor do any of us intend to withdraw from this body. Neither do we know
of any member among us who is not legally ordained. We testify that we
live in brotherly love and harmony. September 5, 1826." (6.) In 1839 the
General Synod publicly denounced the Tennessee Synod, charging her with
un-Lutheran as well as unchristian doctrine and conduct. The matter,
brought to the attention of Tennessee by a petition from the
congregation at New Market and from Coiner's Church, was disposed of by
the following resolutions: "1. Resolved, That it is to us a matter of
small importance whether the General Synod recognizes us as an
Evangelical Lutheran Synod or not, since our orthodoxy and our existence
as a Lutheran body in no wise depends on their judgment. 2. Resolved,
That we cannot recognize the General Synod as an Evangelical Lutheran
body, forasmuch as they have departed from the doctrines and practises
of the Lutheran Church. 3. Resolved, That under present circumstances we
have no inclination whatsoever to unite with the General Synod, and can
never unite with them, except they return once more to the primitive
doctrine and usages of the Lutheran Church. 4. Resolved, That Pastor
Braun be appointed to draw up our objections to the General Synod, and
to show from its own publications wherein that body has departed from
the doctrine and usages of the Lutheran Church, and submit his
manuscript to this Synod at its next session for examination; and that,
if approved, it be printed." (B. 1841, 11; R. 1842, 8.) In this
connection the Tennessee Synod likewise resolved in no wise to take part
in the centenary of the Lutherans in America as recommended by the
General Synod. (15.) At the next session of Synod the committee reported
that they had examined the manuscript submitted by Rev. Braun, and that
it was "well calculated to place in their proper light the views and
practises of the General Synod and expose its corruptions and departures
from Lutheranism, as well as to evince the fact that the Tennessee Synod
still retain in their primitive purity the doctrines, and adhere to the
usages of the Lutheran Church." (10.) When, in 1853, the Pennsylvania
Synod called upon all Lutheran synods to follow their example and unite
with the General Synod, Tennessee took cognizance of this matter in the
following resolution: "Whereas we regard the Unaltered Augsburg
Confession as the authorized and universally acknowledged Symbol of the
Evangelical Lutheran Church, and consequently the belief and
acknowledgment of it, in its entireness, as essential to the existence
of Lutheranism in its integrity; and whereas we profess, in our
synodical constitution, to believe the doctrines of the Christian system
as exhibited in this symbol, and have pledged ourselves to teach
according to it; and whereas the doctrinal position of the General
Synod, as we understand it, is only a qualified acknowledgment of the
Augsburg Confession, as we think it evident, a) from the constitution of
this body, in which there is no clause binding its members to teach
according to the Unaltered Augsburg Confession, and not even a distinct
mention of this instrument; b) from the constitution recommended by the
General Synod to the District Synods connected with it; c) from the form
of oath required of professors in its Theological Seminary, when
inducted into office; d) from the construction placed upon its
Constitution by the framer of that instrument, and other prominent
members of it; e) from the various publications made by distinguished
members of the General Synod, in which distinctive doctrines of our
Church confessions are openly assailed, and for doing which they have
never been called to account: be it therefore 1. Resolved, That we
cannot, under existing circumstances, take any steps toward a union with
the General Synod." (8.)
96. Attitude toward North Carolina Synod.--In her relations with the
North Carolina Synod the practise of Tennessee was in perfect keeping
with her doctrine, her actions tallying with her words. In 1820 they
declared: "No teacher of our Conference may take seat and vote in the
present Synod of North Carolina, since we cannot look upon them as a
truly Evangelical Lutheran synod." (B. 1820, 9.) Neither was it
tolerated that a member of the Tennessee Synod at the same time be a
member of the North Carolina Synod; witness the case of Seechrist. (R.
1826, 4.) Furthermore, Tennessee declared that steps looking to a union
with the North Carolina Synod would be contemplated only if the
respective pastors of that synod were to "revoke their doctrine in print
as publicly as they had disseminated the same, and would give entire
assent to the doctrine of the Augsburg Confession." (1824, 11; 1825, 6.)
At the sixth convention, 1825, the committee previously appointed to
negotiate with the North Carolina Synod reported that the ministers of
that connection had refused to deal with them, 1. Because this
"committee did not entitle them as a genuine Lutheran body; and 2.
because we appointed farmers to constitute the committee." (6.) With
respect to the first grievance Tennessee declared: "We must here observe
that we cannot consistently grant to the Synod of North Carolina this
title, because we maintain that they departed from the Lutheran
doctrine. This is the very design in preferring the questions, in order
to ascertain whether they adopted different views, since they published
their doctrines. We, therefore, entreat them not to be offended when at
this time we cannot grant the desired title, but to be contented until
a union with respect to doctrine shall have been effected." (R. 1825,
6.) Thus Tennessee was careful to avoid even the appearance of denying
her convictions. Dissimulation was not in her nature. True to her
convictions she formulated the address of her second petition for
negotiations as follows: "To the Rev. Synod of North Carolina, _who
assume the title Lutheran_, but which we, at this time, for the reason
aforesaid, dispute. Well-beloved in the Lord, according to your
persons," etc. (R. 1825, 6.) Similar language was employed in the
invitation of December, 1826, which the Tennessee committee (Daniel
Moser and David Henkel) sent to Pastors Stork, Shober, Sherer, and other
pastors of the North Carolina Synod to conduct a public debate, that
every one might be enabled to decide for himself "who are the genuine
and who the spurious Lutherans." The invitation reveals a spirit of
love, fairness, and willingness to yield in every point which was not a
matter of conscience, as well as true Lutheran conscientiousness and
determination not to yield a single point in violation of the Scriptures
and the Lutheran Symbols. Here Daniel Moser and David Henkel who wrote
the letter of invitation state with true Christian frankness: "You call
yourselves Lutherans, and we call ourselves the same; notwithstanding
there is a division. You have accused us with teaching erroneous
doctrines, and we, notwithstanding the appellation you give yourselves,
deny that your doctrines correspond with the same or with the Holy
Scriptures." (27.) "We are willing to forgive all private conduct which
we conceive erroneous and criminal in you. You ought also to be willing
to forgive what you conceive to be the same in us. But as we differ with
you in the fundamental doctrines of the Christian religion, an
ecclesiastical union is impracticable, until the one or the other party
be clearly refuted and convinced." (29.) The following were mentioned as
the chief points of difference which ought to be discussed: "1. The
person and incarnation of Christ, etc. 2. Justification. 3. Repentance.
4. Good Works. 5. Holy Baptism. 6. The Lord's Supper. 7. Church
Government." (R. 1827, 26.) An offer of union made by the North Carolina
Synod, in 1847, was answered by Tennessee as follows: "Resolved, That we
accede to a union with the said Synod only on the platform of pure and
unadulterated Evangelical Lutheranism--a union which we shall heartily
rejoice to form, as is evident from the repeated overtures we made to
bring about such a desirable state of things." (R. 1847, 9.)
97. Attitude toward Other Southern Synods.--Tennessee was conscious of
representing nothing but the pure truth of unadulterated Lutheranism
also over against the Synods of South Carolina, Virginia, and South West
Virginia. Despite enmity, contempt, and slander, they were unwilling to
enter into any unionistic compromise at the expense of the truth as they
saw it. As for the Synod of South Carolina (organized 1824), the
Tennessee Report of 1838 recorded the following protest: "Whereas the
Synod of South Carolina has recently employed various scandalous means
in order to bring the Ev. Luth. Tennessee Synod into disrepute, in
particular by the annotations contained in a sermon delivered by Pastor
Johannes Bachman, D. D., which was published with the approval and by
the support of said Synod (the aforementioned sermon, unless its evil
influence is hindered, is well calculated to make a false and unfavorable
impression upon otherwise honest minds, and to represent our doctrine,
synod, and pastors as being the objects of scorn, disdain, and constant
persecution); and whereas we believe that we stand on the primitive
ground of the Lutheran Church, and that the doctrine of the glorious and
memorable Reformation, which was wrought through the especial mediation
of the Saxon Reformers, Dr. Martin Luther and his immortal assistants,
exactly agrees with the Word of God, which we regard as the only
infallible norm of faith and life: 1. therefore be it Resolved, That we
regard the actions of the South Carolina Synod toward us as impolite,
ignoble, dishonest, and uncharitable. 2. Resolved, That we look upon the
assertions in Dr. Bachman's sermon as utterly unfounded and without the
slightest approach to the truth, but as base calumniations, well
calculated to insult (beschimpfen) our Synod." At the same time Pastors
Braun and Miller were appointed a committee to publish a refutation of
Bachman's sermon. (B. 1838, 11.) In his address delivered on November
12, 1837, Bachman, as President of the South Carolina Synod, had voiced,
with a squint toward Tennessee, among others, the following sentiments:
"We have never boasted of being an exclusive church, whose doctrines are
more Scriptural or whose confessors are purer than those of other
denominations round about us. . . . We will gladly unite with every
friend of the Gospel in producing the downfall of sectarianism, though
not the obliteration of sects. Our pulpits have ever been open to the
servants of every Christian communion, and we invite to our communion
tables the followers of Jesus regardless of what particular denomination
they may belong to." Dr. Bachman, in direct contravention to what the
Henkels had maintained over against Stork and Shober of the North
Carolina Synod, expressed his own indifferentistic and Reformed
doctrinal position as follows: "If Baptism is regeneration, why, then,
does not every one who has been baptized in infancy walk with God from
his Baptism? Why does not every one lead a pious life? Evidently, such
is not the case!" "As a matter of fact, for a hundred years the Lutheran
Church has abandoned the moot question of the body of Christ, etc., and
has left it to the consciences of its members to decide what they must
believe according to Holy Writ. This we may do without deviating from
the faith of our Church, since at our ordination, especially in this
country, we confess nothing more than that the fundamental articles of
the divine Word are, in a manner substantially correct, presented in the
doctrinal articles of the Augsburg Confession." (_Kirchl. Mitt_. 1846,
34 f.) In the same year (1838) the Tennessee Synod instructed its
secretary to inquire of the president of the Virginia Synod (organized
1829 at Woodstock) why, according to the resolution passed at their last
meeting, they do "not recognize the members of the Tennessee Conference
as Evangelical Lutheran pastors." (B. 1838 12.) And, when, in 1848, the
Western Virginia Synod (Southwest Virginia Synod, organized 1841)
requested an exchange of delegates, Tennessee answered: "Resolved, That,
although it would afford us the highest gratification, and we most
sincerely desire to see those who are one with us in name also united in
doctrine and practise, and in that case would most cheerfully unite and
cooperate with them in such measures as are calculated to advance and
promote the cause of truth, yet we wish it to be distinctly understood
that, however much a union is desired, it can only be effected upon the
assurance of a strict adherence to the doctrines and usages of our
Church as set forth in its Symbols; and until we can have this
assurance, we, on our part, can consent to no such union." (R. 1848, 8.)