105. Attitude toward the Scriptures.--Regarding the constitution of
the Tennessee Synod we read in the Report of 1827: "Whereas the
constitution [of 1820] of this Synod is blended with the transactions of
the session at which it was formed, and as the unalterable articles are
not distinguished from those that are local and of a temporary nature,
and as the language is not sufficiently explicit, it was deemed
necessary, in order to supply those defects, to supply another.
Consequently a committee was appointed to draw up one for examination."
The committee complied with the order, drew up a constitution, and laid
it before the body. Every one of its articles having been critically
examined, Synod resolved: "1. That this constitution shall be annexed
to this journal [Report]; but it shall not now be adopted nor ratified,
so that the absent ministers, as well as the congregations may have the
opportunity of alleging their probable objections, or of proposing
necessary amendments. This also affords an opportunity for the members
of the present session to reexamine it. 2. But that, if no objection of
importance shall be alleged, or necessary amendments proposed by any
member of this body, or by any congregation, and be laid before the next
session, it shall then be considered as the adopted and ratified
constitution of this Synod." (9.) In the following year the new
constitution was adopted and ratified in a somewhat revised form, and
appended to the minutes of the same year. The English version is found
also in the Report of 1853. The First Article of this constitution reads
as follows: "The Holy Scriptures, or the inspired writings of the Old
and New Testaments, shall be the only rule of doctrine and
church-discipline. The correctness or incorrectness of any translations
is to be judged according to the original tongues, in which the
Scriptures were first written." (B. 1828, 13; R. 1853, 20.) The
Introduction declared: "Nothing relative to doctrines and
church-discipline ought to be transacted according to the mere will of
the majority or minority, but in strict conformity with Holy Writ." (B.
1828, 12; R. 1853, 19.) According to the constitution of 1828,
therefore, Tennessee recognized the Holy Scriptures as the only norm and
rule of doctrine and life. This had been the position of the Tennessee
Synod from the very beginning. As early as 1822 they declared:
"Forasmuch as the Holy Bible is the only rule of matters respecting
faith and church-discipline, and because the Augsburg Confession of
Faith is a pure emanation from the Bible, and comprises the most
important doctrines of faith and discipline, hence it must always remain
valid. Therefore our Synod can neither be governed by a majority nor a
minority, now nor ever hereafter, with respect to doctrine and
discipline. This is the reason why nothing can be introduced among us,
now nor at any time hereafter, which may be repugnant to the Bible and
the Augsburg Confession of Faith. Neither the majority nor the minority
shall determine what our doctrine and discipline are, because they are
already determined in the above-named rule. But that we assemble from
time to time is neither to form new rules, doctrines, nor traditions,
but as united instruments in the hand of God we wish to promulgate the
doctrine of the Bible, and to execute the rules already laid down in the
Holy Scriptures. But with respect to local and temporary regulations,
such as the place and time of meeting, and such like things, which do
not interfere with matters of faith and discipline, the Synod suit
themselves to the conveniences of the most of their members. We refer
the reader to the Seventh, Fifteenth, and Twenty-eighth Articles of the
Augsburg Confession of Faith, where he may find more satisfactory
instructions with respect to these things." (R. 1822, 9 f.)
106. Augsburg Confession Adopted with a "Quia."--From the very
beginning the Tennessee Synod regarded the Book of Concord as a correct
exhibition of the teachings of Holy Writ, although at first only the
Augsburg Confession was officially received into the constitution. At
its organization in 1820 Synod declared: "All doctrines of faith and the
doctrine of the Christian Life, as well as all books which are used for
public worship in the Church, shall, as far as possible, be arranged and
observed according to the Holy Scriptures and the Augsburg Confession.
Especially shall the youth and others who have need thereof in our
Church be instructed according to the Small Catechism of Dr. Luther, as
has been the custom hitherto. Said Catechism shall always be the chief
catechism of our Church." (4.) "Whoever will be a teacher shall solemnly
promise that he will teach according to the Word of God, and the
Augsburg Confession, and the doctrine of our Church." (5.) The minutes
of 1821 record: "On motion made by Mr. Peter Boger, it was resolved that
a copy of the Augsburg Confession of Faith, likewise a copy of the
minutes of the Synod, shall be deposited in every church." (8.) The
Second Article of the new constitution, adopted 1828, reads as follows:
"The Augustan Confession of Faith, comprised in twenty-eight articles,
as it is extant in the book entitled 'The Christian Concordia,' is
acknowledged and received by this body, _because_ it is a
true declaration of the principal doctrines of faith and of
church-discipline. Neither does it contain anything contrary to the
Scriptures. No minister shall therefore be allowed to teach anything,
nor shall this body transact anything that may be repugnant to any
article of this Confession. Luther's Smaller Catechism is also
acknowledged and received, because it contains a compendium of
Scriptural doctrines, and is of great utility in the catechising of
youth." (R. 1853, 21.) The "Remarks" appended to this article explain:
"Creeds fraught with human tradition and opinions are rejected by this
body. Neither is the authority of a general council considered as valid,
or sufficient to establish any point of doctrine. . . . Now there is a
considerable difference when a body of Christians receive a human
composition [symbol] as an unerring guide in addition to the Scriptures,
or when they receive it to show their views as respecting points of
doctrine. Lutherans acknowledge the Holy Scriptures as the only rule of
doctrine and discipline; nevertheless they receive the Augustan
Confession _because_ it exhibits the same views they have on the
Scriptures, and is a formal declaration of what they believe. But if it
were possible to prove that the views on the points of doctrine
contained in the Augustan Confession were erroneous, it would be the
duty of this body to renounce it; nevertheless, in that case they could
by no means be Lutherans, as they would have rejected the views of
Lutherans. As there have been various editions of the Augustan
Confession, this body have chosen the one which is extant in the book
entitled 'The Christian Concordia,' because they are well assured that
that is genuine." (22.) The revised constitution of 1866 recognized the
entire Book of Concord as being the doctrinal basis of the Tennessee
Synod, thereby merely giving expression to the position which the
Tennessee Synod had actually occupied from the very beginning. In their
letter of December 10, 1826, addressed to the pastors of the North
Carolina Synod, Daniel Moser and David Henkel declared: "We also wish to
appeal to the book called 'Concordia,' as it is one of the principal
symbolical books of the Lutheran Church." (R. 1827, 28.) The sixth of
the "Alterable Articles" of the proposed constitution submitted to synod
in 1827 reads: "The book entitled 'Concordia,' which contains the
Symbolical Books of the Lutheran Church, shall be viewed as a directory
in Theology." (24.) After visiting the Tennessee Synod in 1855, Brohm
wrote: "Creditable witnesses have given me the assurance that, as far as
their persons are concerned, all the pastors of the Synod adhere to the
entire Concordia." (_Lutheraner_ 11, 78.) When the Tennessee Synod was
organized, it was the only American Lutheran synod which was pledged to
the Lutheran Confession, not merely with a _quatenus, i.e._, as far as
it agrees with the Bible, but with an honest _quia, i.e._, because it
agrees with the Bible.