r, neither indifferent nor unionistically inclined, and
never conformed Lutheranism to any other form of Christianity, though in
their days the pressure in this direction was heavy." (Spaeth, _C. P.
Krauth_, 1, 318.) However, though Muhlenberg's intentions undoubtedly
were to be and remain a Lutheran, his fraternal intercourse and intimate
fellowship with the Reformed, Episcopalians, Methodists, and other
denominations, was of a nature incompatible with true Lutheranism. He
evidently regarded the various Christian communions as sister churches,
who had practically the same divine right to exist and to propagate
their distinctive views as the Lutheran Church. Such was the principle
of indifferentism on which Muhlenberg based his practise of fraternal
recognition and fellowship. The natural and inevitable result of his
relations with the sects was that the free, open, and necessary
confession of Lutheran truth over against Reformed error was weakened
and muffled, and finally smothered and entirely silenced and omitted.
Nor can it be denied that Muhlenberg, by this unionism and
indifferentism, wasted and corrupted much of the rich blessings which
God bestowed, and purposed to bestow, on the American Lutheran Church
through him. Like Dr. Wrangel and the Swedes in Delaware generally,
Muhlenberg and his associates entertained the opinion that especially
the Lutherans and Episcopalians were not separated by any essential
doctrinal differences. Indeed, the Germans in Pennsylvania, like the
Swedes in Delaware, seem at times to have seriously considered a union
between the Episcopalians and the Lutherans. In brief, Muhlenberg's
attitude toward the Reformed and other sects was of a nature which
cannot be justified as Lutheran nor construed as non-unionistic in
character.

53. The Facts in the Case.--From the very beginning to the end of his
activity in America the practise of Muhlenberg was not free from
indifferentism and unionism. Already on his voyage across the ocean he
had conducted services according to the Book of Common Prayer. (G.,
322.) November 25, 1742, Muhlenberg had arrived in Philadelphia, and on
December 28th of the same year he wrote in his journal: "In the
afternoon I visited the English pastor of the Episcopal Church. He was
very cordial, and informed me that he had always been a good friend of
our Lutheran brethren, the Swedish missionaries, and desired to be on
friendly terms also with me." (267.) In 1743 Muhl