The Conservative Reformation and Its Theology - Saint Mary ...

present at the reading." Dr. Shedd has evidently either been following very
inaccurate guides, or, for some reason, has misunderstood his authorities
on these points. His bibliography of the literature of the History of
Symbols does not, indeed, seem to indicate that he has made it a matter of
very thorough study; for there is no mention made in it of works of the very
highest rank, as for example, of Carpzov, Baumgarten, Boehmer, and
Semler, among the older writers; of Plank, Marheineke, Tittmann and
Marsh, in the first quarter of the present century; of Möhler and Köllner,
whose merits are of the most distinguished order; or of Matthes and
Rudolph Hoffman, and others, who, as good writers of the most recent
date, deserve mention. The selectest bibliography ought to embrace all of
these. The truth is, however, that the separate History of Symbols is not
more properly in place in a history of Doctrines, than a history of
Polemics, of Patristics, or of Biblical Interpretations would be, for all these
are, incidentally, sources of illustration of the History of Doctrine. Each of
them is, moreover, comprehensive enough for a distinct treatment. Dr.
Shedd has made his plan too comprehensive, and necessarily renders it
relatively weaker at certain points. The plan which Dr. Holmes has
rendered so renowned, of making the weakest point as strong as the rest, is
exquisite in theory, but difficult in practical realization.
The Augsburg Confession not Romanizing. Consubstantiation no
doctrine of the Lutheran Church.
"The Augsburg Confession," says Dr. Shedd, “is divided into two
parts: the one, positive and didactic in its contents; the other, negative and
polemic." The Augsburg Confession, as it is usually and was most
anciently divided, consists of the Preface, Chief Articles of Faith, The
Articles on Abuses, and the Epilogue. KöIlner makes a fifth part of the
Epilogal Prologue, which separates and unites the Articles on Abuses.
Nevertheless, Dr. Shedd very properly divides it, in a general way, into two
parts. The first of the chief parts, however, in addition to its positive
statements of doctrine, has negative antitheses on the doctrines of the
Trinity, Original Sin, the Efficacy of the Ministry, Baptism, the Lord's
Supper, Repentance, the Use of Sacraments, of Civil matters, the Second
Coming of Christ,