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hen, was inevitable: the doctrinal and spiritual gap between Shober and his compeers on the one hand and the Henkels and their adherents on the other hand being just as wide and insurmountable as that between Zwingli and Luther at Marburg 1529. The leaders of the North Carolina Synod were not only unionistic, but, in more than one respect, Reformed theologians. The ministers who soon after united in organizing the Tennessee Synod declared with respect to the North Carolina Synod: "If they would adopt the name of what we believe they really are, and in this way withdraw from us, then we and other people would know what our relation was toward them. But if they intend to remain in our household, they shall also submit to its authority [Augsburg Confession], or we will have nothing to do with them." (31.) GOTTLIEB SHOBER. 75. Harbors Reformed Views on Lord's Supper.--The charges against David Henkel as to his teaching the Romish doctrine of transubstantiation, referred to above, had been lodged with Pastor Shober, then secretary of the North Carolina Synod. When David Henkel complained that his accusers were not named, Shober, who had never forsaken his Moravian views, wrote him a letter, dated October 20, 1818, which at the same time reveals that, as to the Lord's Supper, his were the views of the Reformed. For here we read: "Your very long epistle, proving that Christ is with His body every where present, is excellent on paper, but not so in the pulpit, where seven-eighths of the hearers will gaze at the profound erudition and one-eighth of such as reason will shake heads at a thing to be believed, but not explainable, and to none will it effect conviction of the necessity of spiritual regeneration and of adopting Him as their God and Savior crucified." "I must assure you that creditable people of our Church and the Reformed have not only heard you advance that whosoever is baptized and partakes of the Supper wants no other and further repentance, but also that whosoever teaches other doctrine, he is a false teacher. This, my dear sir, is making people secure in forms and not in realities. How easy is it to go to heaven, for an adulterous heart to be absolved by Mr. Henkel, and as a seal to receive from Mr. Henkel the Sacrament, who by his few words made bread body and wine blood--and such a holy divine body, without limitation of space, as is compelled to enter into all substances and beings, whether they will or
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