Spring Grove Lutheran Church

Houston County, Minnesota

June 19-27, 1869

In Christ, dearly beloved brethren in the faith and in the Ministry! Grace to you and peace from God our Father, the Lord Jesus Christ, and the Holy Spirit! Amen.

Again the Lord affords us the grace to be gathered for our mutual counseling at a time which has been more filled with controversy and trial for our church body than ever before. But the more our fellowship is disturbed by various and violent attacks from without, and the stronger doubt, despondency and strife from within may be, the more beneficial it is that we, the teachers and representatives who are gathered here, with thanks to God ,use the opportunity which is here given us to become perfectly clear about our position, and thus in sincerity of heart and true fear of God seek light and strength from the Lord so that we all, genuinely bound together in firm confidence in God and the power of the truth, in genuine concern for the needs of the church, and earnest concern for its welfare and the salvation of souls, can here both resolve and carry out the business with one another, and later, each in our area, in the full armor of God, with true fidelity, zeal and understanding, do the Lord’s work and fight the Lord’s fight against this and our common enemies.

In every age the devil has always been in the habit of doubling his attack against the church of God and applying all kinds of cunning and craftiness to destroy it. It was so in the time of Christ and the apostles. It was so at the time of the Reformation.

What happened then on a greater scale, he is now attempting on a smaller scale against our current Lutheran church body. Ever since it was organized he has raised up enemies against it and caused divisions and controversies so that one struggle has followed the other. Yet it is especially in the later years that he has revealed his genuine hatred against our synod by liberally sowing the seed of discontent and dissension, stirring up many kinds of storms and gathering enemies of every stripe against it.

And yet it cannot surprise us when we consider what the grace of God has shown us by letting so many things and so much be cleared up for us, the truth become known clearly in so many points, pure and unadulterated, and the correct confession more and more finds its appropriate expression in ordinances and practice. Because the Word of God is and always remains the worst thorn in the devil’s eye and the more firmly we hold to it, let it be our light and our guide, and hold the banner of the true confession high and aloft and follow it without fear and without hypocrisy, the more we can be certain that the devil will not leave us in peace but will attack us from every side. But many people are now becoming worried, hesitant and despondent over this and think that it is almost over for us and that the church’s ship must surely perish in the storm, while the enemies on the other hand are gaining the upper hand because of the injuries and wounds which have happened to us because of the divisions and withdrawals which have occurred, and predict a hasty ruin for our little synod.

But is the danger really so great? Is the dissolution and ruin really so certain? Far from it, dear brethren! There is nothing to worry about if only Jesus is with us in the boat, that is, if we just hold fast to his Word and contend for the truth. Because “we can do all things for, but nothing against the truth,” and, “If God be for us, who can be against us?” Then we hear him calling to us, “Fear not, little flock, because it is your Father’s will to give you the kingdom!” and comforting us with his, “Blessed are you when men mock and despise you and speak all manner of evil against you falsely for my sake; rejoice and be glad!” No, then we can trustingly sing with the fathers:

Well I know, that the Church of God shall sail,
And as though lost, must oft the fear bewail
The ‘whelming waves will it sink;
Yet I am glad , And by the faith am cheered,
That in His Church’s ship Jesus himself did step;
Crash ‘gainst it, O, wind and waves,
Beat with all your might its sides,
It is never going to sink!

But if we are not to fear them who are able to kill the body but yet are unable to destroy soul and body in hell, yet on the other hand neither are we carelessly to let things go their way or presumptuously to disregard the enemy. Least of all should Zion’s watchmen sleep and lie like dumb dogs. Neither should they let the trumpet give an unclear sound. No, we should much rather strive to become clear about both our own situation and position as a whole, and of the enemy, what he is up to, and his various ways and manner of fighting, so that equipped with the proper weapons we shall always be prepared for battle. Still further, as those who bring the Gospel of peace, always wanting peace on the basis of the truth and always striving with meekness to convince those who oppose, and to show as well, the proper Christian caution with simplicity.

Some hints and suggestions ought perhaps not be without benefit through such an examination and consideration.

We hear our enemies exulting that the walls of Zion are already broken down and our church body near its dissolution just as they surely are applying all their strength to bring about such a thing as quickly as possible. Now we certainly cannot hide the fact that Pastor Clausen’s¹⁴ withdrawal from our synod last year has been like a signal to the enemies of our church for an all-out offensive and has been the cause of individual congregation’s withdrawals. But at the same time it can also be very beneficial, in the proper place, that we are reminded of God’s great kindness toward our synod since its founding, and consider what great things he has accomplished among us. If we look first at the outward things, then it must be confessed to the laud and praise of the Lord that he has extended the cords of his tent far and wide among us.

When our synod was organized at the synod meeting at Koshkonong in 1853 it consisted of 38 congregations in three states, with 6 pastors, while the number of souls was estimated at 12,000. Now, after 16 years our synod consists of 122 congregations which have joined the synod, besides about 125 which are being served by pastors who belong to our synod. The number of pastors has grown to 47 and with those who will now request ordination, will reach 57. Add to this 5 professors, 2 of whom are ordained, one of whom serves a congregation. I cannot give a completely accurate account of the number of souls and confirmed members due in part to the delay of some pastors in sending in their parochial reports and partly because of gaps in those sent in. However, I believe it to be somewhere near correct when I estimate the number of souls at 70,000 and the confirmed members at about half that number. While the number of souls in our synod has increased six-fold over the years, the number of pastors has increased ten-fold. At that time our synod was confined to three states: Wisconsin, Illinois and Iowa. Now the Lord has extended it to over twelve states and territories of the Union, namely, besides the three mentioned, also Minnesota, Michigan, Indiana, New York, New Jersey, Missouri, Kansas, Dakota and Texas. Instead of the regulations adopted by the synod at its organization, which were lacking in many basic principles, a synodical constitution has now been adopted on thoroughly Lutheran principles throughout, which surely does not leave out any essentials, except that its rules and regulations must be properly followed in life and practice.

More important, however, is the progress which has occurred with respect to our schools of higher learning. First and foremost, and that by the grace of God, we have been able to erect an excellent preparatory school for those who want to become pastors and teachers, at our Luther College in Decorah. Next, and that because of our association with the Missouri Synod and through its great goodwill and unselfish sacrifice, our students can receive their theological training at the excellent theological seminary in St. Louis. So long as God preserves these institutions and awakens in pious young men the desire to offer themselves for the Lord’s service, a condition which is absolutely necessary for its continued existence, then our synod has abundant opportunities for getting the holy ministry established in new or vacant congregations with capable, knowledgeable men well grounded also in the pure doctrine and evangelical confession.

Sixteen years ago our synod was young and inexperienced, completely alone in the midst of numerous sects in this land. Now the Lord has placed an older brother at our side in the dear Missouri Synod. We shall not forget the great guidance and strengthening that it has been to us with its deep insight into the Word of God and the doctrine of the fathers, its thorough knowledge of them and its faithful steadfastness to them, but will thank both God and it for it in spite of attack, mockery and derision of which they as well as we partake precisely because of our association. We can just as little measure the favorable influence this association has had on our synod’s expansion as we can measure the influence of teachers who have graduated from our schools, but it meets us in the sermons and in the life of the congregations just as it has found its expression in the synod as well in the discussion of various questions of doctrine and in the newly adopted constitution. Anyone who can be blind to this and can exalt our former theological knowledge and church practice among us at the expense of our present situation must either lack the proper spiritual insight entirely or be dull and impaired to a high degree.

If we look back to earlier battles on various points of doctrine, the goal of our synod was to preserve the Word of God pure and unadulterated to the glory of God and the salvation of souls.

As a Lutheran synod, as a member of the Lutheran Church which values the principles to which it wanted to hold firm and which wants to carry out the principles which the Lutheran Church has always held to steadfastly, our synod must not and cannot yield without yielding its orthodox character, no matter what the cost. These principles are that the written Word of God is the only, perfect and infallible source and rule for faith and doctrine, and that man is justified by grace alone for the sake of Jesus Christ. In order not to subvert, but to hold fast to these basic truths, our synod must always be prepared for battle, never tolerate any departure, but testify and fight against them whether they arise within the synod or try to intrude from the outside. And let us praise God, in spite of much unclarity and weakness within our own fellowship, yet little by little it is finding the right expressions for the confession of the pure doctrine and is giving truth the victory among us so that in every case the opponents have to be mute, even if they do not always acknowledge earlier errors and give truth glory. Within our fellowship we can say that these controverted questions have found a clear-cut resolution in agreement with the Word of God and the Confessions and that they no longer awaken unrest which is worth talking about. Individual congregations whose earlier development led them away from us have in part returned to the association of our synod, in part, come to a closer, more confident attitude toward us.

Finally, concerning the internal state of the congregations, which certainly leaves extremely much to desire, whether we look to the knowledge or to the life; yet - all things considered - we must say :to us belongs confusion of face but to the Lord all glory and praise, because he has done all things well. He has done great things among us and to this day has led our synod not so few steps forward through a steady, sound evangelical spirit, with greater confidence of faith and zeal, and with fewer mistakes and fewer weaknesses, promises our fellowship an even brighter future - surely not without conflict, but rich in victory.

Certainly our synod is more severely visited by trials now than ever before, caused in part by the violent attack of enemies on the outside, in part by the defection of individual congregations, and by controversies, discontent and mistrust within others. Certainly because of this, steady, sound development is hampered and obstacles lie in the way of several congregations developing such an activity as the good of the synod requires and which is proper for Christian congregations. But that confidence in our synod is still not as inconsiderable as our enemies like to wish it were and with their loud screaming would like to make us believe that it is, it seems to me that we have an eloquent testimony in the fact that precisely at this time an extremely large number of congregations most urgently desire pastors through our synod and almost entirely those who are trained at our own institutions. It would be especially unreasonable to accept that great spiritual need would drive them to this if they do have full confidence in our synod that the pastors they will obtain through it, also with God’s assistance, will be found to be capable, faithful and conscientious pastors genuinely committed to the Lutheran Church and the faith.

But perhaps our synod has wavered from the Word of God and the Confessions of the church through the latest controversies occasioned by the Slavery, Sunday and Absolution questions, and entered upon another course because of which destruction threatens it?

No, God be praised, neither is that the case! We have in all these points held rigorously to the Word of God and proven to our opponents the correctness of our teachings. We have also proven from the Confessions of our church and from the writings of the fathers that our doctrine is nothing new but is the old Lutheran doctrine which the fathers have confessed. That we have not always been able to defend the truth as clearly, strikingly and powerfully as could have been desirable, yes, that blunders and frailties have also occurred on our part during the battle, that we are willing to acknowledge and to confess wherever it is pointed out. But we also believe that God has forgiven us such frailties for Jesus’ sake.

He will not let his truth succumb because of them, or its defenders come to shame, or take his hand from our synod. He is faithful. Let us just see to it that we always be faithful to him and the truth. Then we have nothing to fear for our synod’s existence from new attacks and disputes.

However, as I said, it can be profitable to discuss these individual doctrinal controversies more precisely and particularly to point out why it was necessary to us to enter into battle, even on such points of doctrine which in themselves are of no apparent importance for us, precisely in order to establish these two chief principles of Lutheran teaching.

The last controversy dealt especially with the question of whether or not slavery is a sinful practice. We have always acknowledged , and in practice in the congregations known, that this question in itself is not of importance to us, so that it made religious controversy necessary even if many persons were ignorant of or unclear in their grasp of what the Word of God teaches concerning it. This matter first became important for us when we realized that those who were opposing us were proceeding from principles that were directly opposed to evangelical doctrine, namely, from the standpoint of absolute innate human rights, the necessity of outward freedom, and similar propositions of the spirit of the times which have their basis precisely in this, that the complete culpability of sinful man, and loss of all right to all good, is not acknowledged, so that of necessity neither the doctrine of God’s grace nor of Christ who is the sinful man’s One and All, could be given its due. Our duty not to yield in this controversy became even clearer to us when the spokesmen for our opponents showed very plainly that in order to defend their position they did not hesitate to assail this basic principle about the Word of God as the only infallible and clear source for all faith and doctrine, namely, since they insisted that completely common and generally accepted words and expressions in the Bible should be taken in an uncommon and figurative sense even though the holy men of God themselves do not give the least indication that their words were to be understood otherwise than they read. Such a handling of the Word of God is the surest way to distortion and destruction of all divine truth, and even though the question in which such a manner of procedure is used is in itself of little importance for us, yet every sincere and orthodox Christian will see, however, that it concerns much more than a subordinate point of doctrine, much more than slavery and the like - that here the majesty of the Word of God is really at stake so that if we would be silent here, then the word of our Savior would apply to us, “Whoever is ashamed of me and my word in this faithless and sinful generation, of him shall also the Son of man be ashamed when he comes in his glory with the holy angels” (Mk. 8:38.)

In a somewhat similar manner this applies to the doctrinal controversy about Sunday. The connection which this doctrine has with the doctrine of justification by faith is clearly shown by the apostle Paul himself in the Epistle to the Galatians, chapter 4, where he says that those who think they can serve God by taking heed to days and months and times and years, and thus make the keeping of the Mosaic Law necessary for salvation, make themselves slaves of this world’s weak and beggarly children’s doctrines, so that Paul fears that he has perhaps labored in vain among them by preaching the Gospel. On the other hand, how this doctrinal controversy relates to the doctrine of the Holy Scriptures as the only infallible and clear rule for faith and life (the Scripture Principle), is easy to show when we ask from whence our opponents take their teaching that Sunday or another day is seen as necessary for salvation in lieu of the Sabbath, because when the Holy Scriptures do not contain a single word about it, then it is clear that those who advance this teaching do not take it from the Bible alone, while on the other hand, the Lutheran Church, precisely because it does not acknowledge any other source of faith and doctrine than the Word of God in the Bible alone, so teaches of Sunday as we see in our words and in the Augsburg Confession.

The doctrinal controversy which in itself has been of the greatest importance and most striking significance for faith and life is obviously the Absolution Controversy. Because a doctrine is involved here which in essence actually concerns the basis of our eternal salvation. It is unnecessary to expand on the connection of this question with the other two I mentioned here, as long as we keep in mind that the controversy revolves around to what extent the Gospel in its essence and in its content is the same over toward all people, both unbelievers and believers: a message of absolution and the forgiveness of sins to everyone who hears it, or whether the essence and content of the Gospel are different: so that it should be word of absolution to believers but not to unbelievers, inasmuch as everyone who hears it is either a believer or an unbeliever.

Concerning the so-called “School Question,” or what the relation between our Christian schools and the public district schools is, this is obviously not a question of doctrine but a question which has to do with the Christian life. Its proper resolution will therefore depend upon Christian zeal in seeking first the kingdom of God and his righteousness, and upon Christian wisdom in finding the right means for the advancement of the kingdom among us.

Besides this school controversy a new controversy has arisen in more recent times, namely, whether our Lutheran synod should seek higher education and a more general enlightenment for the broader education of the youth primarily by uniting with those who believe otherwise or those who do not believe, and by using their universities and academies which are either indifferent and religionless with respect to Christianity and religion, or in the service of an erroneous confession, or whether we as Lutherans ought not much rather work toward the development of our own elementary and higher education in strict and true conformity to our Confessions without any mixing of religions whatsoever, or union with non-Lutherans, so that the instruction and discipline of our children and of our youth, and therefore their entire upbringing occurs under the influence of a true Christian spirit.

These, then, are the special questions about which there has been controversy in recent times. That our doctrine and our position in each of these questions has been more or less distorted and falsely represented by many among our opponents, I hardly need to remind this assembly. People have ascribed to us both doctrinal statements and motives which we have never held or had, and which are just as untrue as they are improvable. People have made us out to be friends of slavery. They have made us out to be despisers of Sunday. They have ascribed to us the doctrine that all those who hear the Word are saved, that true Christianity cannot be taught in the English language, that all knowledge and learning, with the exception of religion, is to be rejected. People have made us out to be enemies of the English language and of American institutions, and so on. In brief: when the truth which we have defended has shown itself to be invincible, then people have sought to gain a victory over us by first imputing to us things we have never taught or meant and then afterward showing how false and dangerous the teaching is which they have imputed to us.

Besides, during the controversies over the last two points, Absolution and the schools, it has been especially apparent that the bitterness and the vehement attacks against our synod have their basis in an indifferent spirit, which, because it does not accept the Word of God as the clear and perfect source of all truth, can neither understand nor submit to it as God’s infallible Word nor find in it a definite confession of truth, and on the other hand, a clear and complete rejection of every kind of error and doctrine of man. The more our synod by the grace of God has deserved the praise that it has concerned itself with the latter and has in no way tolerated any deviation from revealed truth as equally legitimate with it, the more vehement have the discontent with and the attacks upon our synod and its doctrine become. But more apparent also is the attitude of our enemies and adversaries partly to Christianity in general, partly to the Lutheran faith and doctrine specifically. From this, on the one hand, come the frequent charges against us of orthodoxism, lack of love and prejudice - charges which are also brought up in individual statements of withdrawal, on the other hand in the lukewarm acceptance of precious doctrines, which cannot be gainsaid, and the great indifference for the preservation of the precious truths which are committed to us and whose faithful appropriation alone can bring us comfort and salvation. That our synod should waver a hair’s breadth here and yield any of those saving truths or enter into a compromise with the enemies and submit to using weaker and ambiguous expressions in its confession and defense in order perhaps in that way to win love and tolerance, there can be no talk of that without the synod at the same time surrendering its orthodox character. The Word is not ours which we can do with as might please us. It is the Word of the holy, righteous God which He has in grace and indescribable love committed to us pure and unadulterated which we therefore are also to proclaim pure and unadulterated without addition, without suppression, without obscuring, without distortion, and which we are to preserve unfalsified and unabridged as our most precious heritage to our descendants. Surely there is no communion between Christ and Belial, light and darkness, truth and lies. In order to show honor to the Lord and his Word and love to the brethren as well as the opponents, it behooves us, much rather, it is our Synod’s unalterable duty to confess the truth of the Word of God with all the certainty, clarity and precision we have at our disposal, and above all, the truth that the Word of God is not an uncertain word of men which requires the explanation and interpretation of men, but the Word of the God of Truth, the truth unto salvation, clear, simple and intelligible to everyone who uses it correctly, be he lay or learned. With this banner our synod has openly and dauntlessly met all kinds of indifferentism and false unionism and humanism in spite of mockery and scorn, hatred and contempt. Thus, if it will only be faithful to its heavenly Lord and Bridegroom, only then can it comfortably ascribe to itself the Lord’s promise, “You have been faithful over little; I will place you over much.” But then it is also necessary more and more to make clear to the congregations themselves what a treasure we have in the Word of God, and to that end diligently treat the doctrine of “The Word of God” both in sermons and in congregational meetings.

Now when we cast a glance over the range of the enemies of our synod then we do not count this or that person within our congregations as enemies who may be unclear about this or that question or who because of weakness goes astray but who does, however, love the Lord and His Word and really wants to submit to it; but rather, such false friends who in spite of smooth talk hate the reproof of the Word of God and do not want to submit to the truth.

Alas, we do not dare to expect that in the near future we shall find allies in our old opponents, the Ellingites¹⁵ and the Augustana Synod in the general struggle which is going on. Rather it appears that some of our countrymen from the Augustana Synod are always looking for something against us and are aiming at picking a quarrel with us. It appears that Pastor Clausen has struck some kind of alliance with them. That he will certainly do his utmost to sow the seed of trouble, tear our fellowship apart and enhance his own party is nothing else than we must expect after the behavior he has shown since his departure from the synod, since he has surely placed himself at the head of the movement which in spite of appearances of furthering true enlightenment of the people, yet because of its indifference, must work to the spiritual darkening of our people. Now, in addition to some of the congregations which have withdrawn, a whole host of people have made their appearance as Pastor Clausen’s zealous fellow warriors who up to now have shown by their attitude that they have cared little or nothing about church and the Word of God. Now suddenly they behave as zealous defenders of the faith and want to be our guides in spiritual things. To this phalanx of our synod’s enemies several of the political newspapers have also now joined themselves, who with the influence they have at their disposal, are surely employing in varying degrees the excellent opportunity they have for sowing the seeds of doubt and unbelief, arousing distrust and mistrust toward our synod and its teachings, besides stirring up popular opinion and working toward the destruction of our people in various ways.

On the whole it is well to take notice as a distinguishing feature of our present situation and dispute that a large number of leaders among our people who earlier took a more indifferent, passive attitude toward Christianity, church bodies and religious movements and disputes, have now thrown themselves into this battle and appeared on the side of those who in earlier and more recent times have come forward as adversaries of our synod, apparently in the interest of the church. The fact that several of these people, yes, also individuals among our congregations’ members, have become more or less accepted publicly and greeted as their true allies and fellow warriors, can do nothing else than deeply trouble every sincere Christian who, however, both knows that there is, and really wants to make, a huge distinction between those who can well be in error and therefore must be fought, but of whom, however, one must have the hope that they sincerely are seeking the church’s welfare since they acknowledge the principle that all spiritual controversy is to be settled according to the Word of God, and between such who have openly turned their backs to God and the church and are now using the Word of God only to dissemble, to the peril of the children of God.

These are the various kinds of adversaries and enemies with whom our church body has to fight. That the fight is not always conducted on their part with the proper spiritual weapons is thus natural. Besides those who have attempted in any case to base and to establish their erroneous positions of the Word of God, as already mentioned, we surely have also had to deal with various others who have not disdained using distortions, slanders and various untruths in their polemics. Yes, they have often shown such a dishonesty in their way of carrying on controversy that it has filled us with the greatest disgust for continuing the war with such opponents, were it not for the sake of those who were in danger of being misled. But surely nothing else can be expected from those who do not honor the Lord and his Word and who do not show men and their words the respect that is due them either.

“But all this contention and controversy brings nothing but unrest, divisions and misery! That’s why it’s best to give it up!” Thus do some people cry to us, and our flesh and blood answers, “Yes” to it, but the Word of God and a Christian’s conscience say something else. A Christian does not first ask what the contending brings him or what consequences it will have. But he asks if it is the Lord’s battle, and when he is convinced that it is, then he follows his Lord faithfully through the battle to victory. Besides, we surely know that the church on earth is militant. The devil wants to destroy the kingdom of God and rob God’s children of the Word so that they should not believe and be saved. Against him there must be contending so that the little jewel can be preserved and souls be saved. When God permits the devil to make one attack more violent than the other against his church, then God has his wise and gracious purposes. Thus it is, brethren, also with the contending into which he is now allowing our church body to enter! He wants to humble us by means of it. We should acknowledge how great the neglect of the Word of God has been in our congregations all around . From it comes the meager knowledge, the great unclarity in the most important points which are apparent in so many places and from which the consequence is again many errors and much misleading. But we should again acknowledge that this neglect most often has its basis in the worldly mind which seeks its good things in this world. Through contention and its tribulations God thus wants to discipline and purify his children and draw their hearts from the earthly to the heavenly and to lead them thence to the Word of God so that by its diligent use they shall grow in the knowledge of God and become rich in good works. But by this means he will also reveal the hearts of the ungodly.

Also we, dear brethren, whom the Lord has placed as servants of the Word, as examples to the flock, we who must take the lead in going into battle and who are most exposed to its trials and afflictions, we also should see in this a chastening which the Lord lets come upon us! Humbly we should acknowledge that there is much lacking in the faithfulness that is expected of us in our carrying out of the Ministry of the Word and in our watching over the souls entrusted to us. So, by means of the battle the Lord wants to draw us also more closely to himself and to lead us to doing the responsible work of our calling with greater diligence and zeal, sacrifice and self-denial in the future.

If all of us now, both congregations and pastors, through the battle which is at hand with its trials, let ourselves be led to such a self-examination and humbling, if we let ourselves be incited to such increased diligence, then we shall also experience that the fight brings us and our precious synod much blessing. Yes, even if we then lose the fight, according to human opinion, yet we shall, however, more than conquer through Jesus Christ, who surely won his victory over the powers of hell for us on the cross; because the sufferings of this present time are nothing compared with the glory which shall be revealed in us; because if we suffer with him we shall also be glorified with him.

Thus, brethren, we have also considered the fight which lies before us! Should we now draw back in terror before the enemies’ numbers and might, before the mockery, ridicule and tribulations which the conflict will constantly bring with it? No. God forbid! The servant cannot expect to have it better than his Master!

Besides, we have surely seen that it has to do with preserving the Word of God pure and unadulterated as the most precious heritage to our children and children’s children. Therefore we should arm and prepare ourselves much more to waging the fight in the proper full armor, with the right weapons. It has to do above all with our dedicating ourselves more and more intensely to the two chief truths which we have earlier said are characteristic of our Lutheran Church. Yes, the more we become strengthened in the belief that we are justified before God by grace alone for the sake of Christ and thus have everything in Christ: the forgiveness of sins, life and salvation, the more zealously will we fight for the preservation of this blessed Gospel unimpaired, the more willingly will we bear and suffer all things for the sake of this Gospel. And the more fully we are persuaded of it that God in his Word, and in it alone, has revealed to us clearly and plainly all truth unto salvation, the more diligently will we use it, the more firmly will we rely on it, the more faithfully will we confess it and defend it against all kinds of distortion and addition, and the less will we let ourselves be tempted to deny it because of the fear of men or because of human authority. We have therefore considered these chief doctrines mainly within our congregations.

Also the present synod meeting, I believe, could not better use its time than by making the Scripture Principle the main object of its business, by which a foundation will be laid for the discussion of this question in the congregations, just as it already was laid for the consideration of the other chief questions through the synod’s earlier discussion of the doctrines of absolution and justification.

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14 Claus Lauritz Clausen (1820-1892) was one of the Synod’s organizers but later became one of its most persistent and bitter opponents.

15 Followers of Elling Eielsen.