98. Attempts at Union with North Carolina.--Though universally decried
as the "Quarreling Conference," Tennessee enjoyed and cultivated unity
and harmony within, and zealously also sought peace and unity with other
Lutheran synods. In 1826 all of the Tennessee ministers signed a
document, denying a report circulated by their enemies, according to
which Tennessee was disagreed as to its attitude toward the General
Synod, and declaring: "We testify that we live in brotherly love and
harmony." The minutes add: "Thus it is evident that all the ministers of
this body live in brotherly love, and entertain uniform sentiments."
(7.) Nor did the staunch, unbending doctrinal position of Tennessee
prove to be a hindrance of, and a check upon, their efforts at unity and
peace, but rather a spur to most earnest endeavors in this direction.
Moreover, after having themselves fully realized that the Lutheran
Confessions contain nothing but God's eternal truth over against the
manifest errors of the Roman and other churches, it was, as shown above,
the ambition and prayer of the Henkels to lead the American Lutheran
synods out of the mire of sectarian aberrations back to the
unadulterated Lutheranism of Luther and the Lutheran Symbols. When, in
1824, some members of the North Carolina Synod made proposals for a
union of the two synods, Tennessee forthwith appointed a committee to
negotiate with them. (10.) This committee was instructed to compile the
controverted points of doctrine from the writings of the two parties,
"and to put into one column what the ministers of the North Carolina
Synod teach, and in an adjoining column what the Tennessee Synod
teaches, so that every one may immediately perceive the difference." In
this way they hoped to enable every one to decide for himself which
party taught according to the Augsburg Confession. In the interest of
truth the committee was also authorized to direct such questions to the
North Carolina Synod as they might see fit. (11.) It was, however,
resolved that any further arrangements for union were not to be made
until "said pastors, in case they would be convinced, recall their
doctrine in print as publicly as they had disseminated it, and fully
assent to the doctrine of the Augsburg Confession and to Lutheran order
as it obtained before the institution of the General Synod arose." (11.)
Following are the questions which were directed "to the Messrs. C.
Stork, G. Shober, Jacob Sherer, Daniel Sherer, Jacob Miller, Martin
Walter, and to all other men belonging to this connection" (North
Carolina Synod): "1. Do ye intend for the future to maintain what you
have asserted, _viz_.: 'Baptized or not baptized, faith saves us?' Or
upon mature deliberation, have ye concluded publicly to revoke the same
as erroneous? 2. Will ye also maintain that the Christian Church may
consist of twenty different opinions? 3. Do ye deny that the true body
and blood of Jesus Christ are really present in the Lord's Supper, and
administered and received under the external signs of bread and wine?
and that also the unbelieving communicants do eat and drink His body and
blood? Further, do ye deny that Jesus Christ, agreeably to both natures,
as God and man, inseparably connected in one person, is omnipresent, and
thus an object of supreme worship? 4. Do ye intend to relinquish the
General Synod, if in case ye cannot prove the same to be founded in the
Holy Scriptures?" (R. 1825, 8; B. 1824, Appendix, 2.) However, the
Carolina Synod declined to answer. The Tennessee committee reported
1825: "The ministers of said connection [Carolina Synod] refused to
answer the committee that was appointed last year to negotiate with
them. The reasons of their refusal shall here be inserted: Said
ministers assign the following reasons which we learn from Mr. J.
Sherer's letter and their minutes: 1. That the committee did not entitle
them as a genuine Lutheran body; and 2. because we appointed farmers to
constitute the committee." (R. 1825, 6.) David Henkel wrote in 1827: "In
the year 1822 I addressed a letter to them [North Carolina Synod]. . . .
But they refused to accept the letter because they got offended with the
address which was, 'The Lutheran Synod of North Carolina and adjoining
States, _so called_.' The Tennessee Synod have since, at several of
their sessions, made sundry propositions to them for a reciprocal trial,
and have proposed some questions to them which they were requested to
answer. But as they were not addressed in such manner as to recognize
them as genuine Lutherans, they rejected every proposition. It must,
however, be observed that they were not thus addressed through contempt,
but rather through, necessity. One of the charges against them is that
they deviated from the Lutheran doctrines; hence had we addressed them
in such manner as to have recognized them as genuine Lutherans, they
might easily have justified themselves under the covert of the address,
and have produced it as an evidence against our charge." (R. 1827, 35.)
However, though North Carolina had not even answered their letter,
Tennessee did not relinquish her efforts at peace and harmony. In the
following year, 1825, a memorial subscribed by nine persons was
submitted, requesting Synod "to make another attempt to effect a union
with the ministers of the North Carolina Synod; yet so that the genuine
Lutheran doctrine be not thereby suppressed." (R. 1825, 6.) Pursuant to
this request, "it was resolved that the questions again should be
preferred in a friendly manner; and provided their answer should prove
satisfactory, all the necessary regulations shall be made to effect
peace and harmony." (7.) At the same time Tennessee explained and
justified their action of withholding from the North Carolina Synod the
title Lutheran, and of appointing laymen, "farmers," as they were styled
by North Carolina, to constitute the committee. "It was believed," David
Henkel declared with respect to the latter point, "laymen would act more
impartially, since the ministers are more immediately concerned in this
controversy. Neither can I discover that all the farmers are so
contemptible a class of people that Mr. Sherer could possibly be
offended at the appointment!" (R. 1825, 7.) Regarding the first point
Synod declared: "We must here observe that we cannot consistently grant
to the Synod of North Carolina this title [Lutheran], because we
maintain that they departed from the Lutheran doctrine. . . . 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, 7.) In accordance
herewith the letter to the North Carolina Synod was addressed 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!" (R. 1825, 7.)
99. Debates at Organ and St. Paul's Churches.--According to her
resolutions of 1825, Tennessee was ready to establish peace and harmony
with the North Carolina Synod. But one proviso had been added by
Tennessee, limiting this action as follows: "Provided their [North
Carolina's] answer should prove satisfactory." If such, however, should
not be the case, they proposed public discussions of the differences.
The minutes continue: "But if in case their answers should not prove
satisfactory, that we propose to them to appoint a certain time and
place, and that each party appoint a speaker, for the purpose of
exhibiting the disputed doctrines, so that the assembly, which may be
present, may discover the difference; and that also all the arguments,
on both sides, may afterwards be published." (R. 1825, 7.) In the
following year, when the questions preferred were still unanswered by
North Carolina, Tennessee resolved: "This Synod have made sundry
proposals to the North Carolina connection for the purpose of amicably
adjusting the difference which exists with respect to doctrine and other
differences, but said connection have hitherto refused to comply with
any of the proposals. Although it seems to be in vain to make any
further propositions, yet this Synod deem it their duty to adopt the
following resolutions: 1. That the Revs. Adam Miller, Daniel Moser, and
David Henkel be authorized to proclaim and hold a public meeting at or
near the Organ Church, Rowan Co., N.C. They shall continue said meeting
at least three days, and preach on the disputed points of doctrine. 2.
That they invite the Revs. C. A. Stork and Daniel Sherer, who reside
near said Organ Church, to attend said meeting, and give them an
opportunity of alleging their objections and proving their doctrines.
Further, that as many of the other ministers belonging to the North
Carolina connection as may be conveniently notified be also invited to
attend for the same purpose. This will afford an opportunity to a number
of people to ascertain which party have deviated from the Lutheran
doctrine. This meeting shall, if God permit, commence on the 4th day of
next November." (R. 1826, 5.) The public meeting was duly proclaimed at
Organ Church in Rowan Co., N.C., on the 4th of November. A notice was
inserted into the weekly paper, and some of the ministers were
individually requested to attend. However, not one of the North Carolina
Synod ministers put in his appearance, or made any official statement of
their reasons for not attending. Persons who had visited Rev. Stork
quoted him as having said: "Let them [the committee] come to our Synod,
which is the proper place to discuss these points." (R. 1827, 5.)
Stork's remark suggested the arrangement of a second debate in
connection with the prospective meeting of the North Carolina Synod in
St. Paul's Church, Lincoln Co., beginning May 7, 1827. The Tennessee
Report of 1827 records: "On the day appointed [November 4, 1826],
Messrs. Moser and Henkel attended [the meeting at the Organ Church]; but
none of the ministers whom they had invited. Whereupon sundry
respectable members of the Lutheran community [in Lincoln Co.] requested
the committee [of the Tennessee Synod, Moser and Henkel] to renew this
invitation, and to make another appointment. The same request was also
made by the Lutheran Joint Committee of this county [composed of members
of several Lutheran congregations in Lincoln County], at their session
on the 9th of last December [1826]. Accordingly, Messrs. Moser and
Henkel renewed the invitation, and proclaimed another meeting." (25.)
The request of the Lutheran Joint Committee reads as follows: "To
Lutherans. The Lutheran Tennessee Synod had appointed a committee for
the purpose of publicly debating some points of doctrine, which are in
dispute between the aforesaid Synod, and that which is commonly called
the Synod of North Carolina and adjoining States. Some members of the
latter were invited and notified by the committee to attend at Organ
Church, on the 4th ult., for the purpose of reciprocally discussing the
aforesaid points of doctrine. Two of the committee attended, but none of
the ministers of the North Carolina Synod. Whatever reasons they may
have had for not attending, we, the members of several Lutheran
congregations in this county, being assembled and constituting a joint
committee for the purpose of regulating the internal government of the
same, request said committee to proclaim another public meeting at a
convenient place for the aforesaid purpose, and to invite the members
of the North Carolina Synod to attend the same. We also hereby request
the members of the North Carolina Synod to meet the committee [of
Tennessee] in a friendly manner, in order to discuss the doctrines in
dispute." Moser and Henkel responded: "We . . . acquiesce in your
request, and deem it pertinent to the manifestation of the truth." (26.)
They also published a proclamation, inviting the ministers of the North
Carolina Synod to attend a public meeting to be held in St. Paul's
Church, Lincoln Co., "to commence on the day after you shall have
adjourned, and to continue at least three days." (R. 1827, 27.) Again
invitations and notices of the projected meeting were printed, and a
copy was sent to each of the ministers of the North Carolina Synod a
few months prior to their session. And when the North Carolina Synod was
convened, by special messenger, a letter was sent to the president for
presentation to Synod, inviting them to attend the proposed debate, at
the same time asking them to give their reasons in case they should
refuse to comply with the request. On the following day the messenger,
Mr. Rudisill, applied for an answer, and again on the day of
adjournment; but in vain. The Report of 1827 records: "Mr. Rudisill
handed this letter to the president, who, taking it, replied that it was
not properly directed to them; notwithstanding it should be given to a
committee appointed by this Synod, who should report on the same. On the
next day Mr. Rudisill applied for an answer, but he received none. On
Wednesday, the day of their adjournment, Mr. Rudisill again requested an
answer, but he again received none. Neither did the Synod assign any
reason for their refusal. Whereupon Mr. Rudisill publicly proclaimed
that Messrs. Moser and Henkel would attend on the next day, _i.e._, on
Thursday, and discourse upon these disputed topics, and invited all who
were present to attend. Accordingly, Messrs. Moser and Henkel attended,
but none of the ministerium of the North Carolina Synod appeared. The
most of them, or perhaps all, had started on their way home. The
members of the church who were present requested David Henkel to
discourse on a few of those disputed points, with which he complied.
After his discourse was ended, it was concluded that it was not
necessary then to pursue the subject any further. The congregation, who
were present, nominated a majority of the members of this committee to
draw up the above statements. It was resolved that this report shall be
laid before the next session of the Tennessee Synod and that the same
shall be requested to annex it to the report of their transactions. It
was further resolved that David Henkel be requested to write a treatise,
in order to show the propriety and Scriptural grounds for the debate on
the disputed points of doctrine, which was offered to the ministers of
the North Carolina Synod." (R. 1827, 31 f.) Thus the repeated and
cordial offers on the part of the Tennessee Synod to discuss and settle
the differences were ignored and spurned by the North Carolina Synod.
David Henkel wrote: "As the committee, who gave them the last invitation
to attend to public debate, knew from past experience that to address
the North Carolina Synod with the addition 'so called' was offensive,
and was made a plea to evade a public trial, they addressed some of the
principal ministers thereof agreeably to etiquette, by their personal
names, and including all the others, believing that no rational man
would be offended to be called by his own name. Neither did I hear that
any of them objected to the address as offensive, nor to any of the
propositions for the manner of conducting the debate. Notwithstanding
this, and although they accepted a letter directed to them also by the
committee, and promised the bearer to return an answer, yet they
treated both the invitation and letter with silent contempt." (35.) The
repeated endeavors of the Tennessee Synod to draw the false Lutherans
out of their holes failed. The Lutheran Church of America was destined
to sink even deeper into the mire of indifferentism, unionism, and
sectarianism.
100. Characteristic Address of Moser and Henkel.--The truly Lutheran
spirit in which Tennessee endeavored to bring about unity and peace
with the North Carolina Synod appears from the following letter,
published in connection with the debates proposed in the interest of
union, and dated, "Lincoln Co., N.C., December 10, 1826": "To the Revs.
Charles A. Stork, G. Shober, Jacob Sherer, and Daniel Sherer, and all
other ministers belonging to their Synod.--Sirs! You call yourselves
Lutherans, and we call ourselves the same; notwithstanding there is a
division. You have accused us of teaching erroneous doctrines, and we,
notwithstanding the appellation you give yourselves, deny that your
doctrines correspond with the same or with the Holy Scriptures. It is
hence somewhat difficult for some professors of Lutheranism to determine
with which party to associate, as they have not sufficient information
on the subject. We know no method which would be better calculated to
afford the people information and an opportunity for both parties to
prove their accusations than to meet each other, and debate the points
in dispute publicly, according to the rules of decorum.--Whereas we
are informed that you intend to hold your next synod in St. Paul's
Church in this county, on the first Sunday in next May, why we wish to
try your doctrines, and why we wish you to try ours by the Augustan
Confession and the aforesaid symbolical books, is because the important
question in the dispute is, Who are the genuine and who the spurious
Lutherans? For it is known that Lutheran ministers are pledged to
maintain the Augustan Confession. But if you should at said meeting
declare that the Augustan Confession contains false doctrine, and that
Dr. Luther erred in any of the doctrines which are here proposed for
discussion, we shall then, in that case, be willing to appeal
exclusively to the Holy Scriptures.--Whatever private misunderstanding
may have existed between us heretofore, we notwithstanding intend to
meet you in a friendly manner, without attempting to wound your feelings
by personal reflections. That we intend publicly to contradict your
doctrines as erroneous we beg you not to consider as an insult, as we
expect and are willing for you to treat ours in the same manner. We pray
you as our former brethren, do not despise and reject those proposals,
as a compliance with them may have the salutary effect to convince
either the one or the other party of the truth, and we are confident it
will be beneficial to many of the hearers.--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 consider 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.--We remain yours,
respectfully, Daniel Moser. David Henkel." (R. 1827, 27.)
101. Probing Orthodoxy of Pennsylvania Synod.--In the interest of
doctrinal clarity and Christian unity the Tennessee Synod, in 1823,
addressed to the Pennsylvania Synod the following questions: "1. Do ye
believe that Holy Baptism performed with water, in the name of the Holy
Trinity, effects remission for sins, delivers from death and Satan, and
gives admittance into everlasting life to all such as believe, according
to God's promises? 2. Do ye believe that the true body and blood of
Christ are present, administered, and received under the external signs
of bread and wine? Do ye believe that the unbelieving communicants also
eat and drink the body and blood of Christ? We do not ask whether they
receive remission for their sins, but simply, whether they also eat and
drink the body and blood of Christ. 3. Ought Jesus Christ to be
worshiped as true God and man in one person? 4. Ought the Evangelic
Lutheran Church, endeavor to be united with any religious denomination,
whose doctrines are contrary to the Augustan Confession of faith? Or,
is it proper for Lutherans to commune with such?" (R. 1825, 9.) The
Pennsylvania Synod, which immediately prior to that time had been
planning to establish a union seminary with the German Reformed and to
enter into organic union with that body, treated the request with silent
contempt. Two years later Tennessee, patiently and humbly, renewed the
questions with the following preamble: "In the year of our Lord 1823, a
few questions were preferred to your honorable body by this Synod, but
as no answers have been received, and as the reasons thereof are not
known, we [Daniel Moser, Ambrose Henkel, John Ramsauer, Peter Hoyle]
were appointed by our Synod to renew the request, and to solicit you to
comply with the same. We most humbly beseech you to make known the
reasons of your hope that is in you, because we believe if this be done,
it will contribute towards restoring peace and tranquillity [tr. note:
sic] among all genuine Lutherans. We, therefore, renew the following
questions," etc. (R. 1825, 8 f.) "It was also resolved," the Report of
1825 continues, "that the Secretary of this Synod be ordered to address
a friendly letter to the Rev. Muhlenberg, member of the Synod of
Pennsylvania, for the purpose of obtaining his counsel relative to the
present affairs of the Church." (9.) However, these letters also
remained unanswered. But, even this did not exasperate, nor exhaust the
patience of, Tennessee, as appears from the following entry in the
minutes of 1826: "At our last session a few theological questions were
submitted to the reverend Synod of East Pennsylvania, and a letter to
the Rev. Muhlenberg; but we received no answer, neither from the Synod
nor from Mr. Muhlenberg. The cause of this delay we do not know; but we
indulge the hope of receiving satisfactory answers before our next
session." (R. 1826, 6.) In the same Report we read: "Several letters
from Pennsylvania [not the Synod] were read in which David Henkel is
particularly requested to visit that State for the purpose of preaching,
and arguing the peculiar doctrines of the Lutheran Church. Resolved,
That this Synod also solicit him to undertake this task. He agreed to do
so, provided he can arrange his other business so as to be enabled."
(9.) In the following year, however, as no answer had arrived from the
Pennsylvania Synod, Tennessee made the following declaration, which was
directed also against the North Carolina Synod: "Whereas there are
sundry ministers who appear under the disguise of Lutherans,
notwithstanding [they] deny the Lutheran doctrines, and as they are
patronized by several synods, this body deemed it expedient and to have
a Scriptural privilege to demand of other bodies answers to some
theological questions, in order to ascertain whether they differ in
points of doctrine from this body. Accordingly, they submitted a few
theological questions to the reverend Synod of Pennsylvania (now East
Pennsylvania), and have waited patiently four years for an answer. But
no answer was received. The secretary was also ordered by the session
of 1825 to address a friendly letter on the subject to the Rev.
Muhlenberg. The secrtary [tr. note: sic] complied with this order; but
Mr. Muhlenberg has not as yet returned an answer. In order, therefore,
to ascertain the sentiments of the several synods, as well as of
individual ministers on sundry points of doctrine, it was resolved, 1.
That there shall be a pastoral address directed to the Lutheran
community, in which shall be shown what this body deem to be the
genuine Lutheran doctrines relative to such points as are in dispute.
2. That the several Synods, as well as individual ministers shall be
requested, in the preface of the aforesaid contemplated address, to
peruse and examine it; and then, in a formal manner, either justify it
as correct, or condemn it as erroneous. That every synod and minister
who shall be silent after having had an opportunity of perusing it shall
be considered as fully sanctioning all its contents as correct, although
they should teach or patronize a contrary doctrine. 3. That David Henkel
shall compile and prepare said book for publication, and that the other
ministers of this body shall assist him in it. . . . This address is
intended to be published both in the German and English languages." (R.
1827, 6 f.) Also from the Ohio Synod, which at that time practically
identified itself with the indifferentistic attitude of the Pennsylvania
Synod, Tennessee received but little encouragement in her efforts at
purifying the Lutheran Church from the leaven of sectarianism. Says
Sheatsley: "The minutes [of the Ohio Synod of 1825] report that David
Henkel of the Tennessee Synod placed several theological questions
before Synod. These were discussed in the ministerial meeting and
answered, but as many of the older heads were absent, the answers
should first be sent to them and then forwarded to Pastor Henkel. What
the questions were we have no means of determining [no doubt, they were
the same questions asked the Pennsylvania Synod], but, judging from the
ability and bent of the doughty David Henkel, we may surmise that the
questions involved some difficulties. In the following year Synod
resolved that it could not answer these questions, since it is not our
purpose at our meetings to discuss theological questions, but to
consider the general welfare of the Church. This did not betoken
indifference [?] [tr. note: sic] to doctrine, but it was then like it
is now a Joint Synod; there was little or no time for the discussion
of these matters." (_History_, 73.)