of the Lord's Day and the
saloon." (J. G. Butler in the _Luth. Cycl_., 482.) Among its noted
pastors were J. D. and B. Kurtz, J. G. Morris, F. W. Conrad, S. W.
Harkey, Theo. and C. A. Stork, D. F. Schaeffer, C. Philip and C.
Porterfield Krauth, S. S. Schmucker, H. L. Baugher, Sr., W. A.
Passavant, Sr., Ezra Keller. But men of this synod also led the van in
doctrinal and practical liberalism. Harkey and Kurtz were New-measurists
and enthusiastic revivalists. Harkey moved the publication of a monthly,
_The Revivalist_, which Synod, however, declared "inexpedient." Through
the endeavors of Kurtz a committee was appointed to bring in a report on
the "New Measures," which was referred back to the committee. In 1844
Synod resolved to issue an "Abstract of the Doctrines and Practise of
the Ev. Luth. Synod of Maryland." Fourteen doctrinal articles were
prepared by H. L. Baugher, B. Kurtz, and S. W. Harkey, containing, among
other statements, also the following: "We believe that the Scriptures
teach that God has given to man, as a natural gift, the power of choice,
and that, whilst he is influenced in his volitions by motives, he always
possesses the ability to choose the opposite of that which was the
object of his choice. God, in His providence and grace, places before
man the evil and the good, urging him by the most powerful
considerations to choose the latter and reject the former. When the
sinner yields to God, that is regeneration." "We believe that the
Scriptures teach that there are but two Sacraments, _viz_., Baptism and
the Lord's Supper, in each of which truths essential to salvation are
symbolically represented. We do not believe that they exert any
influence _ex opere operato_, but only through the faith of the
believer. Neither do the Scriptures warrant the belief that Christ is
present in the Lord's Supper in any other than a spiritual manner." "We
regard them [the Lutheran Symbols] as good and useful exhibitions of
truth, but do not receive them as binding on the conscience, except so
far as they agree with the Word of God." Evidently these articles of the
Maryland "Abstract," as A. Spaeth puts it, "not only avoid or contradict
the distinctive features of the Lutheran Confession, but have a decided
savor of Arminianism and Pelagianism." (_C. P. Krauth_, 1, 111 f.)
October 17, 1856, the Maryland Synod declared that every one is at
liberty to accept or reject the doctrines of the Augsburg Confession
which the "Defi