Book: American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics

S >> Samuel Simon Schmucker >> American Lutheranism Vindicated; or, Examination of the Lutheran Symbols, on Certain Disputed Topics




ARTICLE VIII. - WHAT THE CHURCH IS.

Although the church is properly a congregation of saints and true
believers; yet in the present life, many hypocrites and wicked men are
mingled with them.

ARTICLE IX. - CONCERNING BAPTISM.

Concerning baptism, our churches teach, that it is "a necessary
ordinance," [Note 1] that it is a means of grace, and ought to be
administered also to children, who are thereby dedicated to God, and
received into his favor.

ARTICLE X. - OF THE LORD'S SUPPER.

In regard to the Lord's Supper they teach that Christ is present with
the communicants in the Lord's Supper, "under the emblems of bread and
wine." [Note 2]

ARTICLE XI. - OF CONFESSION.

[As Private Confession and Absolution, which are inculcated in this
Article, though in a modified form, have been universally rejected by
the American Lutheran Church, the omission of this Article is demanded
by the principle on which the American Recension of the Augsburg
Confession is constructed; namely, to omit the several portions, which
are rejected by the great mass of our churches in this country, and to
add nothing in their stead.] [tr. note: bracketed in the original]

ARTICLE XII. - OF REPENTANCE (AFTER BACKSLIDING).

Concerning repentance they teach, that those who have relapsed into sin
after baptism, may at any time obtain pardon, when they repent. But
repentance properly consists of two parts. The one is contrition, or
being struck with terrors of conscience, on account of acknowledged sin.
The other is faith, which is produced by the gospel; which believes that
pardon for sin is bestowed for Christ's sake; which tranquilizes the
conscience, and liberates it from fear. Such repentance must be
succeeded by good works as its fruits.

ARTICLE XIII. - OF THE USE OF THE SACRAMENTS.

Concerning the use of the sacraments our churches teach, that they were
instituted not only as marks of a Christian profession amongst men; but
rather as signs and evidences of the divine disposition towards us,
tendered for the purpose of exciting and confirming the faith of those
who use them. Hence the sacraments ought to be received with faith in
the promises which are exhibited and proposed by them.

They therefore condemn the opinion of those who maintain, that the
sacraments produce justification in their recipients as a matter of
course, [Note 3] who do not teach that faith is necessary, in the
reception of the sacraments, to the remission of sins.

ARTICLE XIV. - OF CHURCH ORDERS, (OR THE MINISTRY.)

Concerning church orders they teach, that no person ought publicly to
teach "or preach," [Note 4] in the church, or to administer the
sacraments, without a regular call.

ARTICLE XV. - OF RELIGIOUS CEREMONIES.

Concerning ecclesiastical ceremonies they teach, that those ceremonies
ought to be observed, which can be attended to without sin, and which
promote peace and good order in the church, such as certain holy-days,
festivals, &c. Concerning matters of this kind, however, men are
cautioned, lest their consciences be burdened, as though such
observances were necessary to salvation. They are also admonished that
human traditionary observances, instituted with a view to appease God,
and to merit his favor, and make satisfaction for sins, are contrary to
the gospel and the doctrine of faith "in Christ." [Note 5] Wherefore
vows and traditionary observances concerning meats, days, &c.,
instituted to merit grace and make satisfaction for sins, are useless,
and contrary to the gospel.

ARTICLE XVI. - OF POLITICAL AFFAIRS.

In regard to political affairs our churches teach that legitimate
political enactments are good works of God; that it is lawful for
Christians to hold civil offices, to pronounce judgment, and decide
cases according to existing laws; to inflict just punishment, wage just
wars, and serve in them; to make lawful contracts; hold property; to
make oath when required by the magistrate, to marry, and to be married.

Hence Christians ought necessarily to yield obedience to their civil
officers and laws; unless they should command something sinful; in
which case it is a duty to obey God rather than man. Acts v. 29.

ARTICLE XVII. - OF CHRIST'S RETURN TO JUDGMENT.

Our churches also teach, that at the end of the world, Christ will
appear for judgment; that he will raise all the dead; that he will
bestow upon the pious and elect eternal life and endless joys, but will
condemn wicked men and devils to be punished without end.

ARTICLE XVIII. - OF FREE WILL.

Concerning free will our churches teach, that the human will possesses
some liberty for the performance of civil duties, and for the choice of
those things lying within the control of reason. But it does not possess
the power, without the influence of the Holy Spirit, of being just
before God, or yielding spiritual obedience: for the natural man
receiveth not the things which are of the Spirit of God: but this is
accomplished in the heart, when the Holy Spirit is received through the
word.

The same is declared by Augustine in so many words: "We confess that all
men have a free will, which possesses the judgment of reason, by which
they cannot indeed, without the divine aid, either begin or certainly
accomplish what is becoming in things relating to God; but only in
'outward' [Note 6] works of the present life, as well good as evil. In
good works, I say, which arise from our natural goodness, such as to
choose to labor in the field, to eat and drink, to choose to have a
friend, to have clothing, to build a house, to take a wife, to feed
cattle, to learn various and useful arts, or to do any good thing
relative to this life; all which things, however, do not exist without
the divine government; yea, they exist and begin to be from Him and
through Him. And in evil works (men have a free will), such as to choose
to worship an idol, to will to commit murder," &c.

It is not possible by the mere powers of nature, without the aid of the
Holy Spirit, to love God above all things, and to do his commands
according to their intrinsic design. For, although nature may be able,
after a certain manner, to perform external actions, such as to abstain
from theft, from murder, &c., yet it cannot perform the inner motions,
such as the fear of God, faith in God, chastity, patience, &c.

ARTICLE XIX. - OF THE AUTHOR OF SIN.

On this subject they teach, that, although God is the Creator and
Preserver of nature, the cause of sin must be sought in the depraved
will of the devil and of wicked men, which, when destitute of divine
aid, turns itself away from God: agreeably to the declaration of Christ,
"When he speaketh a lie, he speaketh of his own." - JOHN viii. 44.

ARTICLE XX. - OF GOOD WORKS.

Our writers are falsely acccused [sic] of prohibiting good works. Their
publications on the ten commandments, and other similar subjects, show,
that they gave good instructions concerning all the different stations
and duties of life, and explained what course of conduct, in any
particular calling, is pleasing to God. Concerning these things,
preachers formerly said very little, but urged the necessity of puerile
and useless works, such as certain holy-days, fasts, brotherhoods,
pilgrimages, worship of saints, rosaries, monastic vows, &c. These
useless things, our adversaries, having been admonished, now unlearn,
and no longer teach as formerly. Moreover, they now begin to make
mention of faith, about which they formerly observed a marvellous [sic]
silence. They now teach, that we are not justified by works alone, but
join faith to works, and maintain that we are justified by faith and
works. This doctrine is more tolerable than their former belief, and is
calculated to impart more consolation to the mind. Inasmuch, then, as
the doctrine concerning faith, which should be regarded as a principal
one by the church, had so long been unknown; for all must confess, that
concerning the righteousness of faith, the most profound silence
reigned in their sermons, and the doctrine concerning works alone was
discussed in the churches; our divines have admonished the churches as
follows:-

First, that our works cannot reconcile God, or merit the remission of
sins, grace, and justification: but this we can attain only by faith,
when we believe that we are received into favor, for Christ's sake, who
alone is appointed our mediator and propitiatory sacrifice, by whom the
Father can be reconciled. He, therefore, who expects to merit grace by
his works, casts contempt on the merits and grace of Christ, and is
seeking the way to God, in his own strength, without the Saviour; who
nevertheless has told us, "I am the way, the truth, and the life." This
doctrine concerning faith, is incessantly inculcated by the Apostle Paul
(Ephes. ii), "Ye are saved by grace, through faith, and that not of
yourselves; it is the gift of God," not of works, &c. And, lest any one
should cavil at our interpretation, and charge it with novelty, we state
that this whole matter is supported by the testimony of the fathers. For
Augustine devotes many volumes to the defence of grace, and the
righteousness of faith, in opposition to the merit of good works. And
Ambrosius, on the calling of he Gentiles, &c., inculcates the same
doctrine. For thus he says, concerning the calling of the Gentiles:
"Redemption by the blood of Christ is of little value, nor is the honor
of human works subordinated to the mercy of God, if justification, which
is of grace, is supposed to be merited by previous works, so as to be
not the gift of him that bestows it, but the reward of him that earned
it." But, although this doctrine is despised by the inexperienced, the
consciences of the pious and timid find it a source of much consolation,
for they cannot attain peace of conscience in any works, but in faith
alone, when they entertain the confident belief that, for Christ's sake,
God is reconciled to them. Thus Paul teaches us (Rom. v.), "Being
justified by faith, we have peace with God." This whole doctrine must be
referred to the conflict in the conscience of the alarmed sinner, nor
can it be otherwise understood. Hence the inexperienced and
worldly-minded are much mistaken, who vainly imagine that the
righteousness of the Christian is nothing else than what in common life
and in the language of philosophy is termed morality.

Formerly, the consciences of men were harassed by the doctrine of works,
nor did they hear any consolation from the gospel. Some conscience drove
into deserts, and into monasteries, hoping there to merit the divine
favor by a monastic life. Others invented different kinds of works, to
merit grace, and make satisfaction for their sins. There was therefore
the utmost necessity, that this doctrine concerning faith in Christ
should be inculcated anew; in order that timid minds might find
consolation, and know that justification and the remission of sins are
obtained by faith in the Saviour. The people are also now instructed,
that faith does not signify a mere historical belief, such as wicked men
and devils have; but that, in addition to a historical belief, it
includes an acquaintance with the consequences of the history, such as
remission of sins, by grace through Christ, righteousness, &c., &c.

Now, he who knows that the Father is reconciled to him through Christ,
possesses a true acquaintance with God, confides in his providence, and
calls upon his name: and is therefore not without God, as are the
Gentiles. For the devil and wicked men cannot believe the article
concerning the remission of sins. But they hate God as an enemy, do not
call upon his name, nor expect any thing good at his hands. Augustine,
in speaking of the word faith, admonishes the reader that in Scripture
this word does not signify mere knowledge, such as wicked men possess,
but that confidence or trust, by which alarmed sinners are comforted
and lifted up. We, moreover, teach, that the performance of works is
necessary, because it is commanded of God, and not because we expect to
merit grace by them. Pardon of sins and grace are obtained only by
faith. And because the Holy Spirit is received by faith the heart of man
is renovated, and new affections produced, that he may be able to
perform good works. Accordingly, Ambrosius states, faith is the source
of holy volitions and an upright life. For the faculties of man, unaided
by the Holy Spirit, are replete with sinful propensities, and too feeble
to perform works that are good in the sight of God. They are moreover
under the influence of Satan, who urges men to various sins, and impious
opinions, and open crimes; as may be seen in the examples of the
philosophers who, though they endeavored to lead moral lives, failed to
accomplish their designs, and were guilty of many notorious crimes. Such
is the imbecility of man, when he undertakes to govern himself by his
own strength, without faith and the Holy Spirit.

From all this it is manifest, that our doctrine, instead of being
charged with prohibiting good works, ought much rather to be applauded,
for teaching the manner in which truly good works can be performed. For,
without faith, human nature is incapable of performing the duties either
of the first or second table. Without it, man does not call upon God,
nor expect any thing from him, nor bear the cross: but seeks refuge
amongst men, and reposes on human aid. Hence, when faith and confidence
in God are wanting, all evil desires and human schemes reign in the
heart; wherefore Christ also says, "without me ye can do nothing" (John
xv.); and the church responds, Without thy favor there is nothing good
in man.

ARTICLE XXI. - OF THE INVOCATION OF SAINTS.

Concerning the invocation of saints our churches teach, that the saints
ought to be held in remembrance, in order that we may, each in his own
calling, imitate their faith and good works; that the emperor may
imitate the example of David, in carrying on war to expel the Turks
from our country; for both are kings. But the sacred volume does not
teach us to invoke saints or to seek aid from them. For it proposes
Christ to us us our only mediator, propitiation, high priest, and
intercessor. On his name we are to call, and he promises, that he will
hear our prayers, and highly approves of this worship, viz.: that he
should be called upon in every affliction (1 John ii.): "If any one sin,
we have an advocate with the Father," &c.

This is about the substance of our doctrines, from which it is evident
that they contain nothing inconsistent with the Scriptures. Under these
circumstances, those certainly judge harshly, who would have us
regarded as heretics. But the difference of opinion between us (and the
Romanists) relates to certain abuses, which have crept into the (Romish)
churches without any good authority; in regard to which, if we do
differ, the bishops ought to treat us with lenity, and tolerate us, on
account of the confession which we have just made.

Note 1. German reading.

Note 2. German reading.

Note 3. Ex opere operato, from the mere outward performance of the act.

Note 4. German reading.

Note 5. German reading.

Note 6. German copy.


INDEX.

Absolution, form of, 99, 100.
Additions, no heterogeneous ones to be made to the divinely constituted
church, 18.
Alterations in Augsburg Confession by Melancthon, 54.
American, Lutheran, has no reference to place of birth, 9.
American Recension, Digest of, 61.
--------- --------- originated from respect to Augsburg Confession, 44.
Anecdote of the Leyden cobbler, 16.
--------- of Melancthon's mother, 14.
Apology to Augsburg Confession, 25.
Apostles' Creed, when and by whom formed, 20.
Arnold on the diet at Augsburg, 55.
Athanasian Creed adopted, 21.
Augsburg Diet, Papists predominant at, 55.
--------- --------- Melancthon's alarm at, 55.
--------- --------- subscription to, not required in Luther's time, 22.
--------- --------- itself a disclaimer of error, 30.
--------- --------- practice of requiring assent to, rejected, by the
fathers of Pennsylvania Synod fifty years ago, 39.
Augsburg Confession, disadvantages under which it was prepared, 47.
--------- --------- dissented from by Dr. Lochman, 39.
--------- --------- parts of, omitted by him in his edition, 40.
--------- --------- dissented from by many of our principal divines, 41,
42.
Aurifaber's narrative of Augsburg Diet, 78.

Bachman, Dr., dissents from Symbolical books, 42.
Baptism, its influence on adults, 143-144.
--------- --------- infants, 144, 145, 146.
Baptismal Regeneration, see Regeneration baptismal.
Basel, Synod of, it conceded both kinds, 76.
Bible, Luther's deep sense of obligation to, 46.
--------- true and infallible symbol, 41.
Bishops, Reformers willing again to submit to them, 58.
Bohemians claim eucharist entire, 76.

Campegius, Letter of Melancthon to, 51.
Canon of the mass, 73, 77.
Ceremonies of the mass, 64.
Church of Christ, importance of the, 17.
--------- no essential additions to be made to her, 18.
Confession, Dr. Plank on, 102.
--------- private, unscriptural, 103.
--------- how performed, 98-100.
Concessions, Melancthon's, 54, 49.
--------- of the Reformers to Papists, 49.
Concluding remarks, 161-68.
Controversy, religious, sometimes necessary and useful, 13.
--------- how it should be conducted, 16.
--------- the present commenced by Old Lutherans, 8.
Creed of the Council of Nice, 20.
Creeds not commanded by the Bible, 19.
--------- only inferential, 19.
--------- human, all uninspired, 23.
--------- not all changes in, to be deprecated, 45.
--------- must be conformed to Bible truth in every age, 23, 29.

Definite Platform, its origin, 26.
--------- --------- its authors not agitators, 26.
--------- --------- not a new rejection of errors, 43.
--------- --------- retains more of the Augsburg Confession than the
General Synod's Pledge, 15.
--------- --------- adopted by several Synods, 15.
--------- --------- misunderstood, 28.
--------- --------- an unofficial proposal till adopted by Synods,--right
to make it, 32.
--------- --------- claimed no authority till adopted, 32.
Denomination, a Christian bound not to defend, but to reject the errors
of its symbols, 38.
Depravity natural, a scriptural doctrine, 6, 7.
Design of this work, 3, 4.
Disadvantages attending the preparation of Augsburg Confession, 48.
Disclaimer, Synodical, 63.
Doctrine, fundamental, list of, 5.
Duty of a church to test her creed by Scripture, 23.
--------- --------- to alter her creed if found erroneous, 29, 162-68.
--------- --------- cannot be to deny the truth, 162.

Elevation of the host, long retained by Luther, 65.
Endress, Dr., disavows parts of the Augsburg Confession, 41.
Episcopal Church in America changed her standards, 30.
Eucharist, the symbols on, 148, 149, 150.
--------- real presence of Christ's body in, refuted, 151-52.
--------- supposed sin-forgiving power of, not scriptural, 153-54.
Exorcism, altered interpretation of, 155.
--------- long retained in some parts of the church, 155, &c.
--------- Koellner, Guericke, other authorities, 156.
--------- ascertained facts in the case, 160.
Faber, his attempted refutation of Augsburg Confession, 76.
Faith, a living, always required for pardon, 130.
Forgiveness of sin belongs to God alone, 104, &c.
Form of Concord rejected by a large part of the Lutheran Church, 24.
--------- --------- acknowledges the right of altering confessions, 38.
Fuhrman on the mass, 68.
Fundamental doctrine, what? 4.
Funk on Private Confession, 98.

General Synod, liberality of her basis, 9.
Golden age of the Christian church, 20.
Gospel, life of the, the true life of a church, 37.

Hagenbach, Dr., on bodily presence in the supper, 60.
Hazelius, Dr., on the Diet of Augsburg, 55.
--------- Dr., dissents from the Augsburg Confession, 42.
History of American Lutheran Church, 93.
Host, elevation of, long retained, 65.

Improvement of erroneous creeds creditable to a church, 45.
Investigation the safeguard of religious truth, 14.

Jacobsen, Professor, on Confession, 102.
Jonas, Justus, Luther's Letter to, 54.
Justification, faith and not the sacraments the immediate condition
of, 130.

Keys, power of, 100, 101.
Knapp, Dr., not symbolic, 59.
--------- on the eucharist, 60.
--------- influence of the sacraments defined, 133.
Koecher, Dr., views of the duty of a church to correct her
confession, 45.

Larger Catechism of Luther rejected, 25.
Latin hymns in the mass, 82.
Life, the true, of the church, what? 37.
Lintner, Dr., dissents from the Augsburg Confession, 42.
Lochman, Dr., omits large portions of the Augsburg Confession in his
recension, 40.
Lord's Supper, see Eucharist.
Luther, the Protestant princes abstain from consulting him during the
Diet at Augsburg, 50.
--------- progressive reformer, 65.
--------- his use of the word mass, 71, &c.
--------- engaged in constant controversy, 14.
--------- was originally pledged to the whole Romish system, 21.
--------- enlightened by the study of Scripture, 21.
--------- never signed any confession of faith, 22.
--------- his defiance of papists, 54.
--------- his letter to Lazarus Spengler, 71, to Hausmann, 71, to
Jonas, 72.
--------- acknowledges the imperfection of the reformation, 35.
--------- his oath of obedience to Papacy, 21.
--------- his sense of obligation to the Bible, 46.
Lutheran Church, American, founded on Independent or Congregational,
or Republican principles, 32, 33.

Mass, closet, early rejected, 65.
--------- public, rejected after Augsburg diet, 66.
--------- ceremonies of, retained by Augsburg Confession, 66, 68.
--------- its nature, 69, 71.
--------- reformers trained to its Papal use, 70.
--------- the usus loquendi of the word, 71, 72, 81-90.
--------- distinct from sacrament or Lord's Supper, 71, &c., 74.
--------- Canon of, what, 73.
--------- Luther's definition of, 74.
--------- meaning, in the symbols, 81, &c., 90.
Mann, Rev., misapplies the word heretic, 26.
--------- misapprehends the profession of the New School Lutherans, 33.
Melancthon, his concessions to Popery, 53, 54.
--------- Luther's rebuke for his concessions, 53, 54.
--------- on the mass, 74-78.
--------- Letters to Luther, 75, 76, 77, 48. [sic]
--------- advice to his mother, 14.
--------- did not regard the Augsburg Confession as perfect, 23.
--------- ready to submit to Romish bishops again, 35.
--------- describes his danger and depression at the Diet, 49.
--------- complains about the indifference of the princes to consult
Luther, 50.
--------- his remarkable letter to Campegius, 51.
Methodists, Episcopal, made extensive changes in the Thirty-nine
Articles, 31.
Miller, Dr. G. B., dissents from the Augsburg Confession, 42.
Mosheim, Dr., 68, 132.
Murdock, Dr., on the mass, 68.

Natural Depravity, a Scriptural doctrine, 6, 7.
--------- --------- reality of it taught by the author, 6, 7.
New creed, advocated by some, 44.

Our church, right or wrong, an unchristian motto, 38.
Obedience, offered to the Romish church by Melancthon, to obtain
peace, 52.

Pardon or justification, faith the condition of, 130.
Peculiarities of our church when scriptural, to be retained, 38.
Plank, Dr., on confession, 102.
Platform, Definite, see Definite Platform.
Political institutions less important than the church, 17.
Popular Theology, reference to, 93.
Presbyterians changed their confession, 31.
Private confession, how performed, 98.
--------- --------- rejected, 25.
Public confession substituted for private, 25.
Puseyism, 131.
--------- flatters the vanity of ministers, 131.

Question, the true state of, 17.

Rationalism, unjustly charged on some American writers by Germans, 7, 8.
Recension, American, digest of, 61.
Reformation, time of, at the diet, not favorable to the formation of a
full, impartial creed, 22, 47.
Reformers, progressive, 57, 58, 65.
--------- fallible men, 35.
Refutation, papal, of Augsburg Confession, 79.
--------- distinguishes between mass and eucharist, 79.
Reinhard, Dr., not symbolic, 59, 132.
Reply to Rev. Mann's general observations, 22-24.
Responsibility, fearful, of disseminating error in creeds, 34.
Right of ministers to dissent from the Augsburg Confession conceded, 43.
Reformer's, the, if living would themselves reject these errors, 35.
--------- were educated till adult age in all the superstitions
of Rome, 37.
Regeneration, baptismal, 135, &c.
--------- --------- taught by the symbolical books, 135, 136, 137.
--------- --------- taught by the Reformers, 138-140.
--------- --------- taught by the early theologians, 140, &c.
Regeneration, baptismal, influence of this doctrine on the
pulpit, 141, &c.
Rufinus' report on the origin of the Apostles' creed, 19.
Romanists and Puseyites in error, 18.

Sabbath, views of the Reformers on, 107, 111, 112, &c.
--------- Ruecker, Hengstenberg, Waler, on, 108, 109.
Sacraments, their relation to pardon or justification, 9.
Schaeffer, Dr. F. C., dissents from the Augsburg Confession, 41.
Schaff, Dr., an inadvertence corrected, 5, 6.
Schultz, Dr., on German theology, 60.
Scriptures, why better understood more than three centuries ago, 36.
Siegel, on history of the mass, 69; confession, 102.
Sin, pardon of, belongs to God, 104, &c.
Smalcald Articles, more decided, 55.
--------- --------- rejected by Sweden and Denmark, 25.
Smaller Catechism of Luther, rejected in Sweden, 25.
Spalatin, his abstract of Augsburg Confession, 79.
--------- distinguishes between mass and Lord's Supper, 79.
Standpoint of the American Lutheran Church, 35.
Storr, Dr., 59.
Symbolism, Post-Lutheran and Ultra-Lutheran, 164.
Symbolic, what makes a book such, 160, 161.
Symbols, departure of German theologians from, 59.
Symbolic System, when introduced, 22.
--------- --------- no part of original Lutheranism, 163.
Symbol, the mother, of Protestantism retained, 44.
Synods, General, doctrinal basis defended, 4.

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