118. Opposed to Incorporation.--The peculiarities of the Tennessee
Synod, several of which have already been alluded to, may be accounted
for partly by the lack, on their part, of correct logical distinctions
and clear conceptions, partly by their fear of synodical tyranny over
the individual ministers and congregations. Conspicuous among these
abnormalities is the rejection of civil incorporation us a reprehensible
commingling of State and Church. Article 5 of the Constitution declares:
"This Synod shall never be incorporated by civil government, nor have
any incorporated Theological Seminary under their care." (B. 1828, 20;
1827, 22; 1853, 26.) The "Remarks" appended explain: "This article
prohibits this body ever from being incorporated by civil government.
That the government of the Church ought not to be blended (vereinbart)
with the State, is a tenet of the Augustan Confession, amply supported
by the Scriptures. See 28th Article. Our Lord declared that His kingdom
was not of this world. John 18, 36. That the Church ought not to be
blended with the State is also according to the Constitution of the
United States, whose spirit and design is to secure to every person full
liberty with respect to spiritual matters. The kingdom of Christ admits
of no bondage, for 'it is righteousness and peace and joy in the Holy
Ghost,' Rom. 14,17; 'and where the Spirit of the Lord is, there is
liberty,' 2 Cor. 3, 17. But when the Church is identified with the
State, it is also fettered by human traditions, aspiring priests obtain
the power to tyrannize men's consciences. However, an ecclesiastical
body may be incorporated by civil authority, and yet not be the
established Church of the nation; and so far as I am acquainted with our
civil constitutions there is nothing contained in them to prohibit a
legislative body from incorporating any society. But when a Church is
incorporated, _it approximates to a State coalition_. The Church, by an
act of incorporation, if I am not greatly misinformed, would have power
to enact laws and regulations binding upon all their members, and could
recover by a civil suit at law any property, or its value, bequeathed to
them. Thus empowered, could they not also borrow money upon the credit
of their whole community for the establishment of any institution? An
incorporated Church may not only preserve their funds, but they may also
lend out their money on usury, and obtain a vast increase. The aspiring
priests of such a body, knowing that the wealth of the Church is their
interest, they invent many schemes to enlarge the so-called treasury of
God, lest it should ever get exhausted. They fetter the conscience of
some persons, by telling them that they ought to promote the cause of
God, by casting their donations into the sacred treasury, so that they
yield to their request, whilst they denounce those who refuse to comply
with their importunities as foes to Christ and His holy Gospel. They
contrive to obtain testamentary devices to the injury (in many cases) of
widows and orphans; they condescend to flatter the female sex until they
have begged all that they are able to bestow. Thus by the
instrumentality of those clerical beggars, and by the cause of Christ
being made a pander, the Church becomes wealthy; and wealth creates
power, and power, tyranny and oppression. That many of the clergymen of
the day possess an aspiring spirit is evident from the several attempts
they have made to get some of their institutions incorporated by civil
authority. If a few of the most numerous denominations in the United
States were to unite, join their funds, in one, and could succeed in
obtaining an incorporation act, they would not only be extremely wealthy
already; but they might also increase in wealth to such a degree as
would endanger our civil as well as ecclesiastical liberty. But if it be
asked in what manner this could be effected, I answer: In various ways,
as, for instance, such a gigantic body might by means of their wealth
establish so great a number of printing-offices as would enable them to
print and sell Bibles at so reduced a price that they would engross the
sales of all the Bibles wanted in America, which would be an annual
revenue of millions. They would be enabled to educate thousands for the
ministry who otherwise had no inclination to embark in that office; and
they, tutored in the principles of aristocracy, and the churches filled
with them, those principles might be disseminated among millions; they
could also supply the most of the common schools with their teachers,
and thus the rising generation would imbibe the same pernicious
principles, until at length persons of this description would occupy all
the civil offices in our country, which would ultimately effect the
destruction of civil liberty. In a similar manner the Roman Church
became elevated above the State. By testamentary devises from the
people, as well as from noblemen and kings, by the sales of indulgences
and other inventions, the Church became exceedingly wealthy; cloisters
were erected, and they occupied by friars and nuns supported at the
expense of the people, it was their interest to support the power and
dignity of the Roman pontiff. The same causes will produce the same
effects. If the Church should ever acquire great wealth, aspiring
priests will grasp great power. Whereas this body know these things, and
wish to preserve both spiritual and civil liberty, and to prevent their
successors from attempting to blend the Church with the State, they have
by this article prohibited an incorporation of this body, and of any
theological seminary under their care, and from accumulating funds for
the support of such a seminary and of missionaries." (1853, 27.)
119. Establishment of Seminaries Discouraged.--Tennessee did not only
oppose the incorporation of seminaries, but, strangely enough, never did
encourage the establishment of any kind of theological school whatever.
According to their views, theological and literary schools, supported by
the Church, were superfluous, since the languages might be studied in
the secular academies of the country, and a course of theology could be
pursued with some able divine. The Fifth Article of the Tennessee
Constitution provides: "Neither shall they have any particular treasury
for the purpose of supporting . . . theological seminaries." (1853, 26.)
The "Remarks" appended to this article explain: "Although this body
shall have no incorporated theological seminary under their care, nor
any particular treasury for its support, nevertheless they consider it
highly beneficial to the Church for every minister to understand the
original tongues of the Scriptures, and to be well skilled in theology.
But such qualifications may be acquired without an incorporated
theological seminary. There are already a goodly number of academies
dispersed throughout our country which are not under the care of any
particular denomination, in which the student may acquire a classical
education. He, in like manner, may have the opportunity of studying
theology with some able divine." (1853, 26.) However, though Tennessee
in no way encouraged the establishment of a theological seminary, the
conclusion must not be drawn that they underestimated or despised a
well-educated ministry. The minutes of 1821 record: "A motion was made
by Rev. David Henkel that no person shall be ordained a pastor of our
Church unless he understands as much of the Greek language as will
enable him to translate the New Testament. But no resolution respecting
it was passed. It remains postponed until the next Synod, when it shall
be taken into contemplation." (1821, 8.) In 1827 Tennessee made the
following recommendations and declarations with, respect to the German,
Greek, and Hebrew languages: "Whereas the Symbolical Books of our
Church, particularly Luther's works, are extant in the German language,
and as sundry extracts have been made out of them, and most erroneously
translated into the English; and as it is probable that such frauds may
be practised in future, this body recommend the study of the German
language to all the members of the Church. This would enable them to
detect the glaring frauds practised by men under the garb of Lutherans.
It was resolved that a more strict attention shall be paid to the
literary qualifications of those who enter the ministry than has been
done heretofore. A deacon should at least understand the language in
which he officiates with some degree of accuracy, and be able to make
the logical compositions in writing. A pastor ought, in addition to
these qualifications, be acquainted with the Greek, the original tongue
of the New Testament. Also an acquaintance with the Hebrew, the original
tongue of the Old Testament, would the more amply qualify him for the
sacred ministry. The Synod, however, do not think that there are not
also useful men in the ministry who do not possess all those
qualifications. For there are men whose manifold experience supplies
some literary defects. But when a whole body of ministers are
illiterate, they are not able to defend the truth of the Gospel against
the subtile attacks of enemies. Suppose false teachers were to make a
spurious translation of the Scriptures, how could such an illiterate
body of ministers detect the forgery? If the knowledge of the original
tongues should ever become extinct, the Gospel might soon become forged
and corrupted. It is to be lamented that there are too many young men
who wish to be ministers; notwithstanding, they are too indolent to
acquire a knowledge of the original tongues. They are infatuated to
think that they are immediately inspired from heaven, and that,
therefore, they need no literary qualifications. In order to check this
growing evil, and to oppose this fanaticism, it was resolved that every
candidate for the ministry shall stand a literary as well as a
theological examination, and be promoted agreeably to his industry. This
resolution principally respects young men." (11.)
120. General Mission Treasury Regarded Dangerous.--The Report of 1824
records: "Synod has not, and does not want to have, a treasury to pay
traveling missionaries." (8.) The "Remarks" appended to the Fifth
Article of the constitution, rejecting "any particular treasury for the
purpose of supporting missionaries and theological seminaries," explain
as follows: "There are but few, if any, young men in our country who are
not able to defray the expenses of their education either by means of
their property or industry. Yet if there be such whose indolence is the
cause why they are not able to defray the expenses of their education,
they should by no means embark in the ministry, as the faithful
discharge of ministerial duties requires men of great industry. It must
also be observed that this article does not limit the charities of
liberal Christians who wish to encourage the promulgation of the Gospel;
for they may, if they deem it expedient, assist any student in getting
his education, or any indigent congregation in getting ministerial
labors. Nor does it prohibit individual congregations from having funds
under their own care, for the purpose of defraying their own expenses,
and assisting any of their indigent brethren. It would be expedient for
every congregation to have a fund, yet by no means to hold such under an
act of incorporation. Again, although this article prohibits this body
from having any particular treasury for the purpose of supporting
missionaries, yet some of the ministers of this body annually perform
missionary labors. Now if it be asked how they are supported, it may
again be asked, How were the apostles of Christ supported when they went
into all the world to preach the Gospel? Did Christ recommend the
establishment of a general fund by begging donations, and obtaining
testamentary devises from dying men to remunerate His apostles for
missionary labors? By no means. He said unto them that they should
'first seek the kingdom of God and His righteousness,' and that 'all
these things should be added unto them.' Matt. 6, 33. See also vv. 25-31.
Thus they had the promise of being supported whilst they labored in the
Lord's vineyard. Every faithful minister may rely upon these promises.
If he be industrious in preaching the Gospel and instructing the
ignorant, he will turn many unto righteousness, who will consider it
their duty and privilege to manifest their gratitude in contributing
towards his support. But such people as manifest an avaricious
disposition, so that they will suffer faithful ministers to serve them
without contributing something towards their support, prove themselves
unworthy of the Gospel, and minister to others, who will receive them
with gratitude." (1853, 26.) In their "Objections" to the constitution
of the General Synod, Tennessee declared: "We cannot conceive the
propriety of paying missionaries out of a general fund. How many pious
ministers heretofore have preached the Gospel in remote parts, without
such a provision. Men who are commissioned by Christ to preach the
Gospel, 'take no thought, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clothed?' Matt. 6, 31-34. Their daily
employment is to teach and admonish the people--for their support
they depend on the faithful promise of our Lord who said: 'All these
things shall be added unto you.' Men who are sent of God shall profit
the people; the Lord, therefore, who feeds the winged songsters, though
they toil not, and arrays the lilies of the field, stirreth up the
hearts of the people, and fills them with gratitude, so that they
freely honor Him with their substance in supporting His ministers. Thus
the promise of Christ shall evermore be verified. But hirelings and
wolves do not believe this promise. They are either entangled with some
temporal employment to secure their support, or else must know what they
are to have from a general fund before they go forth to labor in the
Lord's vineyard. When men know what they shall get from a general fund,
before they preach, they have no need to exercise faith in the promise
of Christ, for their trust is in the general fund! The country is
already filled with such hired circuit-riders, whose trust for a support
is not in the promise of our Lord; because they first bargain with their
superiors or general synods what they are to have per month or year from
the general fund. Was the mission of the primitive apostles conducted in
this manner? Had Christ established a general treasury, out of which He
had hired His apostles by the month or year? No. Is it not degrading for
Christians to depart so far from the paths of Christ and His apostles?
Is it not enough that we have His promise? Genuine ministers have no
need of a general fund to support them; their mission is profitable to
the people, whose hearts, being moved by the Lord, will support their
teachers--but such men, who are not called of God do not profit the
people; they therefore do not expect to be be supported by the promise
of Christ, hence they must look to the general treasury. What is better
calculated to induce hirelings to enter into the holy orders than their
sure wages, by a general fund?" (1821, 31.) The German Report of 1821
concludes these remarks as follows: "Give an itinerant preacher 40 to 50
dollars a month, as some already receive, and it will prove to be a
veritable bait to lead all manner of evil men into the ministry, whether
they are called of God or not; for the salary calls them!" (28.)
121. Funds for Widows and Orphans of Pastors Denounced.--Regarding
Christian benevolence and charity, Tennessee admonished the Christians
to be liberal, and also to establish a congregational treasury to meet
their needs. General treasuries, however, were denounced as leading to
synodical tyranny and worldly-mindedness. This was applied also to the
establishment of general funds for the support of widows and orphans of
pastors. In the Report of 1821 we read: "Why are ministers' widows and
orphans, and poor ministers only, to be supported by a general fund, and
not also the poor members of the church? Are the families of ministers a
nobler race than other people, so that extraordinary provisions must be
made for them in preference to others? Would it not be better if every
congregation had a fund of its own to support their needy at home? Each
congregation are best acquainted with their own poor, and know who
deserves help. Is it necessary that the congregations should send their
money several hundred miles from home, into the general fund, and that
the poor should receive it from thence? Pious ministers accustom their
families to honest labor, so that they may know how to support
themselves when they need it. Who supports the people's widows and
orphans? It is too lamentable a fact that too many ministers do not
accustom their children to labor, but indulge them in their pride,
vanity, indolence, and in the imitation of rich, proud, and pompous
people of the world. Behold how many ministers with their wives, in our
time, surpassing humility--how grand their attire, how lofty their
appearance, how great their association with the wealthy of this world!
With what contempt do they view the poor! How numerous their waiters,
and how little do they expose themselves to preach the Gospel unto the
poor! There is no similarity between them and Christ, whose ministers
they affect to be--for He was poor; He appeared lowly and in the form
of a servant. Such vain, arrogant, and indolent families truly cannot
support themselves in such style after their fathers' decease; a general
treasury indeed might be considered necessary to support such in their
vanity. The farmers and mechanics may labor hard to procure money to
fill this treasury, of which, though, their widows and orphans in their
straits could expect no assistance. Have we any nobility in America whom
the people must bear upon their hands? What a constant tax is hereby
imposed upon the congregations! How frequently the ministers or
church-council must admonish the people to cast their mites into the
general fund, lest it should be exhausted! There would be no end to
begging and expostulating with the people for money. Howbeit, it is said
that no person is compelled to contribute towards the general fund. We
grant it in one sense, but not in another; for such as did not freely
contribute would be viewed with a contemptible eye, and frequently
reproved as avaricious, hardened wretches, so that at last they would
find themselves obliged to contribute. Such widows and orphans who by
some misfortune are rendered unable to support themselves generally find
benefactors, in addition to those means civil government hath already
provided." (33.) The "Remarks" to the Third Article of the constitution
conclude as follows: "Can it be believed that the majority of the clergy
of the day are true shepherds? and that they do not cherish the most
aspiring views? Why are there so many attempts made to identify the
Church with the State? Why are so many petitions sent to legislative
bodies for incorporation? Why is there such an insatiable thirst for
creating funds of immense sums for churches under incorporation acts, if
the clergy of the day did not cherish the most aspiring views, and did
not wish to acquire a spiritual dominion blended with civil power?"
(1853, 24.) It was in keeping with these views on general funds when
Tennessee, in 1841, resolved not to participate in the Lutheran
centenary jubilee advocated by the General Synod, also for the reason
that they were opposed to the plan of collecting $150,000 as an
endowment fund for its literary and other institutions. (15.)
122. Doctrinal Peculiarities.--Evidently at the time of its
organization, the views prevailing in the Tennessee Synod concerning
"The Last Things" were not as yet sufficiently clarified. They believed
that by the organization of the General Synod the way was prepared for
"the great falling away," spoken of in the Bible, when "the
_ Antichrist_ prophesied 2 Thess. 2 would set himself in the temple of
God." In the "Conclusion" of his "Objections" to the constitution of the
General Synod, David Henkel said: "We do not expect finally to prevent
the establishment of this General Synod by publishing our objections,
because we believe, agreeably to the divine predictions, that the great
falling away is approaching, so that Antichrist will set himself into
the temple of God. 2 Thess. 2 We also believe that the establishment of
General Synods are preparing the way for him. Antichrist will not, nor
cannot, get into power without a general union, which is not effected by
a divine harmony of godly doctrines, but by common temporal interests
and the power of a majority. Notwithstanding, we consider it our duty to
make the people attentive to those things, and to instruct such as are
not wilfully [tr. note: sic] blind. But should we be deceived in our
opinion, and clearly be convinced of it, we shall not be ashamed to
recant. In vain people dream of the Millennium before crosses and
tribulations shall have visited the Christian world by the rage of
Antichrist. His kingdom is reared under a good garb; if this were not
the case, no person would be deceived. Men who are notoriously immoral
and vicious cannot deceive, but they only who appear like innocent
lambs. May God preserve all His people against every temptation, for
Jesus' sake! Amen." (1821, 35.) In a letter of Jacob Larros, appended to
the German Report of 1821, we read: "O that our dear brethren in office
would recognize the prophecies of Holy Writ concerning the kingdom of
Antichrist which . . . soon will undergo a great change and appear in
its highest stage; for then they would be on their guard. Of him it is
written: 'And it was given him to make war with the saints, and to
overcome them; and power was given him over all kindreds and tongues and
nations. And all that dwell upon the earth shall worship him.' He
desires a universal communion (Universalgemeinschaft) to reach his
purpose. This he neither can nor denies to attain by [bringing them all
into] agreement with the Scriptures, but by the majority of votes. Oh,
how it will grieve our brethren when they, having by their well-meant
_Planentwurf_ [constitution of the General Synod] organized a universal
communion, behold that, as forerunners, they have only prepared the way
for Antichrist to reach his goal and obtain his dominion. From this,
Lord God, preserve our Church and our dear brethren in the ministry!
Amen." (36.)--Concerning the _ministry_ the Sixth Article of the
constitution, adopted 1828, declares: "The grades of the ministry are
two: pastor and deacon, or, as St. Paul calls them, bishop and deacon.
They must possess the qualifications which are described by St. Paul 1
Tim. 3, 1-14; Titus 1, 4-9." (1853, 25.) Both of these offices, as well
as ordination, were regarded as necessary. Says the Report of 1820: "As
concerning the states and grades of the ministry (des Lehramts), we do
not recognize more than two, to wit, pastor and deacon, as necessary for
the preservation and propagation of the Church. A pastor is an
evangelical teacher who discharges the office fully, in all its parts,
or who performs all ministerial acts. He must be ordained and
consecrated to this office by prayer and the imposition of hands by one
or more pastors, when he also solemnly promises faithfully to discharge
such office according to the Word of God and the doctrine of our Church.
A deacon is indeed also a minister of the Word of God, but he does not
discharge this office fully, like a pastor, but conducts catechetical
instruction, reads sermons, conducts funerals, exhorts and, in the
absence of a pastor, also baptizes children, where such is desired. He
must be a regular member of the church and possess the testimony of a
Christian conversation. At the request of the church-council he is to be
examined at the synod as to his qualifications. If he is found able, he
is dedicated [gewidmet] to such service by one or more pastors by prayer
and laying on of hands either at the conference or in one of the
congregations which he serves. And in the presence of the whole
congregation he is, at the same time, to make the solemn promise that he
will faithfully discharge his office according to his instructions. If
such a deacon proves to be diligent in his office and acquires the
knowledge and ability needed for the discharge of the office of a
pastor, and also receives a regular call from one or more congregations
who are without a minister, he may be consecrated and ordained a pastor
in the manner indicated before." (1820, 6.)--In the _celebration of
the Lord's Supper_ the Tennessee Synod adhered to the custom of
breaking the bread, instead of using wafers. When questioned by Missouri
concerning this practise, they appealed to 1 Cor. 10, 16 and to passages
of the Confessions which speak of a "breaking of the bread." In 1856
Synod declared: "With all due deference to the learning and high
character of the Missouri Synod for orthodoxy, we have been unable to
see sufficient reason to make any change in our manner of administering
the Lord's Supper. We are influenced in our practise in this respect by
the authority of both the Holy Scriptures and the Symbolical Books of
the Lutheran Church. . . . For the present, therefore, we feel fully
justified in our present practise." (R. 1856, 23 f.) Self-evidently,
Tennessee did not adhere to this practise in the interest of Reformed or
unionistic views.