schools, the author not long ago requested a definition of Lutheranism
from the standpoint of the school which the Professor represented. Of
course, it was suggested, the acceptance of the Symbolical books must be
presumed, _sine qua non_.

The reply was: "The Symbolical Books are valuable, but their obligatory
acceptance is not essential: The same is true even of the Augsburg
Confession. Any one who accepts the teachings of Luther's Small
Catechism is a Lutheran. The heart of the Lutheran faith may be
expressed in the following words: "Man is a sinner who can be saved by
grace alone."

In view of this statement it would seem to be a legitimate inference
that even in the straitest sect of Lutherans in America the ultimate
doctrine of Lutheranism, reduced to a single word, is GRACE.

Churches, however, have their distinguishing marks. In the Lutheran
Church these are more difficult to find because of her catholic origin
and spirit. While forms and ceremonies are retained, they play only a
minor part in the expression of her churchliness. Bishops and
presbyters, robes and chasubles, liturgies and orders, "helps,
governments and divers kinds of tongues," in the providence of God all
of these things have been "set in the church." Lutherans in many lands
make use of them. An inexperienced observer, taking note only of
crucifixes and candles sometimes fails to distinguish between Lutherans
and Catholics. Yet none of these heirlooms of our ancient family belong
to the essential marks of the church. Their observance or non-observance
has nothing to do with the substance of Lutheranism.

Lutheranism aimed at reformation and not at revolution. Its initial
purpose was to bring back the Church to the common faith of Christendom.
Hence the Lutheran Confession is in its large outlines that of universal
Christendom. Nevertheless, it received a distinctive trend from the
problems of soteriology. The ancient Church had developed the doctrines
of God and of Christ. A beginning, too, had been made in the doctrines
of sin and grace and the way of salvation. But the development had been
hindered by hierarchical traditionalism and by the spirit of legalism.
These were the obstacles that stood in the way. The cry that went up to
God from the hearts of the people in the days of the Reformation was
"What must I do to be saved?" This cry found a voice in the experience
of Luther himself. This is what drove him into the monastery, and this
wa