4. The Lutheran Church has an idealistic and contemplative, the Reformed Church a realistic and practical, spirit and tendency. The former aims to harmonize Church and State, theology and philosophy, worship and art; the latter draws a sharper line of distinction between the Word of God and the traditions of men, the Church and the world, the Church of communicants and the congregation of hearers, the regenerate and the unregenerate, the divine and the human. The one is exposed to the danger of pantheism, which shuts God up within the world; the other to the opposite extreme of deism, which abstractly separates him from the world. Hence the leaning of the Lutheran Christology to Eutychianism, the leaning of the Reformed to Nestorianism.

The most characteristic exponent of this difference between the two confessions is found in their antagonistic doctrines of the Lord's Supper; and hence their controversies clustered around this article, as the Nicene and post-Nicene controversies clustered around the person of Christ. Luther teaches the real presence of Christ's body and blood in, with, and under the elements, the oral manducation by unworthy as well as worthy communicants, and the ubiquity of Christ's body; while Zwingli and Calvin, carefully distinguishing the sacramental sign from the sacramental grace, teach-the one only a symbolical, the other a spiritual real, presence and fruition for believers alone. The Romish doctrine of transubstantiation is equally characteristic of the magical supernaturalism and asceticism of Romanism, which realizes the divine only by a miraculous annihilation of the natural elements. Lutheranism sees the supernatural in the natural, Calvinism above the natural, Romanism without the natural.

5. Viewed in their relations to the medieval Church, Lutheranism is more conservative and historical, the Reformed Church more progressive and radical, and departs much further from the traditionalism, sacerdotalism, and ceremonialism of Rome. The former proceeded on the principle to retain what was not forbidden by the Bible; the latter, on the principle to abolish what was not commanded.

Basle is only apparent, for it concludes with a submission of all its articles to the supreme authority of the Scriptures (Postremo, hanc nostram confessionem judicio sacræ biblicæ Scripturæ subjicimus; eoque pollicemur, si ex prædictis Scripturis in melioribus instituamur, nos omni tempore Deo et sacrosancto ipsius Verbo maxima cum gratiarum actione obsecuturos esse').

The Anglican Church, however, though moderately Calvinistic in her Thirty-nine Articles, especially in the doctrine on the Scriptures and the Sacraments, makes an exception from the other Reformed communions, since it retained the body of the episcopal hierarchy and the Catholic worship, though purged of popery. Hence Lutherans like to call it a 'Lutheranizing Church;' but the conservatism of the Church of England was of native growth, and owing to the controlling influence of the English monarchs and bishops in the Reformation period.

6. The Lutheran Confession, moreover, attacked mainly the Judaism of Rome, the Reformed Church its heathenism. 'Away with legal bondage and work righteousness!' was the war-cry of Luther; 'Away with idolatry and moral corruption' was the motto of Zwingli, Farel, Calvin, and Knox.

7. Luther and Melanchthon were chiefly bent upon the purification of doctrine, and established State churches controlled by princes, theologians, and pastors. Calvin and Knox carried the reform into the sphere of government, discipline, and worship, and labored to found a pure and free church of believers. Lutheran congregations in the old world are almost passive, and most of them enjoy not even the right of electing their pastor; while well-organized Reformed congregations have elders and deacons chosen from the people, and a much larger amount of lay agency, especially in the Sunday-school work. Luther first proclaimed the principle of the general priesthood, but in practice it was confined to the civil rulers, and carried out in a wrong way by making them the supreme bishops of the Church, and reducing the Church to a degrading dependence on the State.

8. Luther and his followers carefully abstained from politics, and intrusted the secular princes friendly to the Reformation with the episcopal rights; Calvin and Knox upheld the sole headship of Christ, and endeavored to renovate the civil state on a theocratic basis. This led to serious conflicts and wars, but they resulted in a great advance of civil and religious liberty in Holland, England, and the United States. The essence of Calvinism is the sense of the absolute sovereignty of God and the absolute dependence of man; and this is the best school of moral self-government, which is true freedom. Those who feel most their dependence on God are most independent of men.'

The principles of the Republic of the United States can be traced, through the intervening

9. The strength and beauty of the Lutheran Church lies in its profound theology, rich hymnology, simple, childlike, trustful piety; the strength and beauty of the Reformed Churches, in aggressive energy and enterprise, power of self-government, strict discipline, missionary zeal, liberal sacrifice, and faithful devotion, even to martyrdom, for the same divine Lord. From the former have, proceeded Pietism and Moravianism, a minutely developed scholastic orthodoxy, speculative systems and critical researches in all departments of sacred learning, but also antinomian tendencies, and various forms of mysticism, rationalism, and hypercriticism. The latter has produced Puritanism, Congregationalism, Methodism, Evangelicalism (in the Church of England), the largest Bible, tract, and missionary societies, has built most churches and benevolent institutions, but is ever in danger of multiplying sectarian divisions, overruling the principle of authority by private judgment, and disregarding the lessons of history.

10. Both churches have accomplished, and are still accomplishing, a great and noble work. Let them wish each other God's speed, and stimulate each other to greater zeal. A noble rivalry is far better than sectarian envy and jealousy. There have been in both churches, at all times, men of love and peace as well as men of war, with corresponding efforts to unite Lutheran and Reformed Christians, from the days of Melanchthon and Bucer, Calixtus and Baxter, down to the Prussian Evangelical Union, the German Church Diet, and the Evangelical Alliance. Even the exclusive Church of England has entered into a sort of alliance with the Evangelical Church of Prussia in jointly founding and maintaining the Bishopric of St. James in Jerusalem.1

The time for ecclesiastical amalgamation, or organic union, has not yet come, but Christian recognition and union in essentials is quite consistent with denominational distinctions in non-essentials, and should be cultivated by all who love our common Lord and Saviour, and desire the triumph of his kingdom.

link of Puritanism, to Calvinism, which, with all its theological rigor, has been the chief educator of manly characters and promoter of constitutional freedom in modern times. The inalienable rights of an American citizen are nothing but the Protestant idea of the general priesthood of believers applied to the civil sphere, or developed into the corresponding idea of the general kingship of free men.

'Chiefly the work of Chevalier Bunsen and his congenial friend, Frederick William IV.

SIXTH CHAPTER.

THE CREEDS OF THE EVANGELICAL LUTHERAN CHURCH.

$ 40. THE LUTHERAN CONFESSIONS.

Literature.

I. COLLECTIONS OF THE LUTHERAN SYMBOLS.

(1.) Latin Editions.

CONCORDIA. Pia et unanimi consensu repetita Confessio Fidei et Doctrinæ Electorum, Principum et Ordinum Imperii, atque eorundem Theologorum, qui Augustanam Confessionem amplectuntur et nomina sua huic libro subscripserunt. Cui ex Sacra Scriptura, unica illa veritatis norma et regula quorundam Articulorum, qui post Doctoris Marini Lutheri felicem ex hac vita exitum, in controversiam venerunt, solida accessit Declaratio, etc. (By Selnecker.) Lips. 1580, 4to; 1584. The second ed. 'communi consilio et mandato Electorum.' Another edition, Lips. 1602, 8vo, by order and with a Preface of Christian II., Elector of Saxony; republished, Lips. 1606, 1612, 1618, 1626, 8vo; Stettin, 1654, 8vo; Lips. 1669, Svo; 1677. The second ed. (746 pages) is the authentic Latin editio princeps.

The same edition, cum Appendice tripartita Dr. ADAMI RECHENBERGII, Lips. first, 1677, 1678, 1698, 1712, 1725; last, 1742. Rechenberg's edition is the standard of reference, followed by the later Latin editions in the paging.

ECCLESIE EVANGELICE LIBRI SYMBOLICI, etc. C. M. PFAFFIUS, ex editionibus primis et præst. recensuit, varias lectiones adjunxit, etc. Tubing. 1730, 8vo.

LIBRI SYMBOLICI ECOLESIÆ Evangelico-lutHERANE accuratius editi variique generis animadvers, ac disput. illustrati a Mion. WEBERO. Viteb. 1809, 8vo. LIBRI SYMBOLICI ECCLESIÆ EVANGELICE

Lips. 1817, 8vo; 1827.

Ad fidem optim. exemplorum recens. J. A. H. TITTMANN.

LIBRI SYMBOLICI ECCLESIÆ Evangelica sive CONCORDIA. Recens. C. A. HASE. Lipsiæ, 1827, Svo; 1837, 1845.

LIBRI SYMBOLICI ECCLESIE LUTHERANE ad editt. principes et ecclesiæ auctoritate probat. rec., præcipuam lectionum diversitatem notavit, Christ. II. ordinumque evangelicor. præfationes, artic. Saxon. visitator. et Confut. A. C. Pontific, adj. H. A. GUIL. MEYER. Gotting. 1830, 8vo.

CONCORDIA. Libri Symbolici Ecclesiæ Evang. Ad edit. Lipsiensem, 1584; Berolin. (Schlawitz), 1857, 8vo.

(2.) German Editions.

CONCORDIA. Christliche, Widerholete, einmütige Bekenntnüs nachbenanter Churfürsten, Fürsten und Stende Augspurgischer Confession, und derselben zu ende des Buchs underschriebener Theologen Lere und Glaubens. Mit angehefster, in Gottes wort, als der einigen Richtschnur, wohlgegründter erklerung etlicher Artickel, bei welchen nach D. Martin Luther's seligen absterben disputation und streit vorgefallen. Aus einhelliger vergleichung und bevehl obgedachter Churfürsten, Fürsten und Stende, derselben Landen, Kirchen, Schulen und Nachkommen, zum underricht und warnung in Druck verfertiget. Mit Churf. Gnaden zu Sachsen befreihung. Dresden, 1580, fol. (See the whole title in Corp. Ref. Vol. XXVI. p. 443.) CONCORDIA. Magdeburg, 1580, 4to, two ed.: Tübingen, 1580, fol.; Dresden, 1581, 4to; Frankfurt a. O., 1581, fol.; Magdeburg, 1581, 4to; Heidelberg, 1582, fol., two ed.; Dresden, 1598, fol.; Tübingen, 1599, 4to; Leipzig, 1603, 4to; Stuttgart, 1611, 4to; Leipzig, 1622, 4to; Stuttgart, 1660, 4to; 1681, 4to. CONCORDIA. Mit HEINE. PIPPING's Hist. theol. Einl. zu den symb. Schriften der Evang. Luth. Kirchen. Leipz. 1703, 4to; 2te Ausg. mit CHRIST. WEISSEN's Schlussrede. Leipz. 1739, 4to. CHRISTLICHES Concordienbucи, etc., von SIEGM. JAC. BAUMGARTEN. CHRISTL. CONCORDIENBUCH mit der Leipziger Theol. Facultaet Vorrede. DIE SYMB. BÜCHER DER EV. LUTH. KIROHE, etc., von J. W. SonöPFF. Dresden, 1826-27, Svo. CONCORDIA. Die Symb. Bücher der ev. luth. Kirche, etc., von F. A. KOETHE. Leipzig, 1830, 8vo. EVANGEL. CONCORDIENBUCH, etc., von J. A. DETZER. Nürnberg, 1830, 1842, 1847.

Halle, 1747, 2 vols. Svo.
Wittenberg, 1760, Svo; 1766, 1789.

EVANGEL. CONCORDIENBUCH, etc., von FR. W. BODEMANN. Hanover, 1843.

CHRISTLICHES CONCORDIENBUCH, New York, 1854.

(3.) German-Latin Editions.

CONCORDIA. Germanico-Latina ad optima et antiquissima exempla recognita, adjectis fideliter allegator. dictor. S. Scr. capitibus et vers. et testimoniorum P. P. aliorumque Scriptorum locis. ... cum approbatione Facult. Theol. Lips. Wittenb. et Rostoch. Studio CH. REINECOI. Lips. 170S, 4to; 1735.

CHRISTLICHES CONCORDIENBUCH. Deutsch und Lateinisch mit historischen Einleitungen J. G.WALOH'S. Jena, 1750, Svo.

DIE SYMBOLISCHen Bücher der evang. luther. KIRCHE, deutsch und lateinisch, etc., von J. F. MÜLLER (of Windsbach, Bavaria), 1847; 3d ed. Stuttgart, 1869. (A very useful edition.)

(4.) Translations.

Dutch: CONCORDIA of Lutersche Geloofs Belydenis in't licht gegeven door ZACH. DEZIUS. Rotterdam, 1715, 8vo.

Swedish: LIBRI CONCORDIE VERSIO SUECICA, CHRISTELIGA, ENHELLIGA, OCH UPREPADE OCH LÄRas, etc. Norköping, 1730, 4to.

English: THE CHRISTIAN BOOK OF CONCORD, or Symbolical Books of the Evangelical Lutheran Church, translated by AMBROSE and SOCRATES HENKEL (two Lutheran clergymen of Virginia), with the assistance of several other Lutheran clergymen. Newmarket, Virginia, 1851; 2d ed. revised, 1854. This is the first and only complete English edition of the Book of Concord; but the translation (made from the German) is not sufficiently idiomatic.

II. HISTORICAL AND CRITICAL WORKS ON THE LUTHERAN SYMBOLS In General.

Jo. BENEDICT CARPZOV: Isagoge in libros ecclesiarum Lutheranarum symbolicos. Opus posthumum a J. OLEARIO: Continuatum ed. J. B. Carrzov (filius). Lipsiæ, 1665, 4to; 1675, 1691, 1699, 1725.

Jo. GEORG WALCH: Introductio in libros Ecclesiæ Lutheranæ symbolicos, observationibus historicis et theologicis illustrata. Jenæ, 1732, 4to.

J. ALBE. FABRICIUS: Centifolium Lutheranum. Hamb. 1728-30, 2 vols. Svo.

S. J. BAUMGARTEN: Erleuterungen der im christlichen Concordienbuch enthaltenen symbolischen Schriften der evang. luth. Kirche, nebst einem Anhange von den übrigen Bekenntnissen und feierlichen Lehrbüchern in gedachter Kirche. Halle, 1747.

J. CHRISTOPH. KECHER: Bibliotheca theologiæ symbolicæ et catechetica. Guelph. et Jenæ, 1751-69, 2 vols. JAC. W. FEUERLIN: Bibliotheca symb. evang. Lutherana. Accedunt appendices duæ: I. Ordinationes et Agenda; II. Catechismus ecclesiarum nostrarum. Gotting. 1752. Another enlarged edition by J. BARTHOL. RIEDERER. Nürnberg, 1768, 2 vols. 8vo.

J. G. WALCH: Bibliotheca theologica selecta. Jena, 1757-65, 4 vols. 8vo.

CHR. GUIL. FR. WALCH: Breviarium theol. symb, eccles. luther. Göttingen, 1765-1781, 8vo.
EDUARD KÖLLNER: Symbolik der lutherischen Kirche. Hamburg, 1837.

J. F. MÜLLER: Die symb. Bücher der evang. luth. Kirche. Stuttgart, 1847; 3d ed. 1869. Introduction pp. cxxiv.

CHARLES P. KRAUTH (Dr. and Prof. of Theology in the Evang. Theol. Seminary in Philadelphia): The Conservative Reformation and its Theology, as represented in the Augsburg Confession and in the History and Literature of the Evang. Lutheran Church. Philadelphia, 1871.

For fuller lists of editions and works, see Fenerlin (ed. Riederer), J. G. Walch, Köllner, 1. c., and the 26th and 27th vols. of the Corpus Reformatorum, ed. Bindseil.

The Evangelical Lutheran Church, in whole or in part, acknowledges nine symbolical books: three of them are inherited from the Catholic Church, viz., the Apostles' Creed, the Nicene Creed (with the Filioque), and the Athanasian Creed; six are original, viz., the Augsburg Confession, drawn up by Melanchthon (1530), the Apology of the Confession, by the same (1530), the Articles of Smalcald, by Luther (1537), the two Catechisms of Luther (1529), and the Form of Concord, prepared by six Lutheran divines (1577).

These nine symbols constitute together the BOOK OF CONCORD (Concordia, or Liber Concordiæ, Concordienbuch), which was first published by order of Elector Augustus of Saxony in 1580, in German and Latin, and which superseded older collections of a similar character.1

The Lutheran symbols are not of equal authority. Besides the

See an account of the various Corpora Doctrinæ in Baumgarten, Erläuterungen, etc., pp. 247-282; Köllner, Symbolik, I. pp. 96 sqq.; and Müller, Symb. Bücher, pp. cxxii. sqq. The oldest was the Corpus Doctrinæ Christianæ Philippicum, or Misnicum, 1560, which contained only Melanchthonian writings, and was followed by several other collections of a more strictly Lutheran character.