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 discip