's Small Catechism with notes by David Henkel; in
1834, a translation of the Augsburg Confession with a preface by Karl
Henkel (in 1827 David Henkel had already been commissioned to prepare a
correct translation); in 1851, an English version of the entire Book of
Concord, of which a second and improved edition appeared in 1854; in
1852, "Luther on the Sacraments," being translations of some writings of
Luther by Jos. Salyards and Solomon D. Henkel, 423 pages octavo; in
1869, Luther's Epistle Sermons, an English edition of which had been
determined upon in 1855. (Rep. 1826, 7; 1830, 17; 1841, 15; 1855, 14.)
On March 1, 1824, a certain Sam Blankenbecker wrote to David Henkel:
"There are two sorts of Lutherans: the one sort believes there is no
doctrine right and pure but the Lutheran; the other thinks that also the
Methodists, Presbyterians, and Baptists are equally right and pure; and
such Lutherans are very hurtful to others." The Tennessee Synod belonged
to the first class. They were conscious Lutherans, who knew what they
were and what they stood for. The fact is that in those days Tennessee
was the only synod with a true Lutheran heart and an honest Lutheran
face.

91. Despised and Ostracized.--Their return to Luther and the Lutheran
Symbols brought the Henkels and the Tennessee Synod into direct
opposition to, and sharp conflict with, all other Lutheran synods of
that day. For, though still bearing, and priding themselves on, the
Lutheran name, they all had long ago begun to abandon the confessions
and distinctive doctrines of the Church which the cherished and coveted
name of Luther stood for. Their leaders had become indifferentists,
unionists, and Reformed and Methodistic enthusiasts. Over against this
lack of Lutheran faithfulness and apostasy from the Confessions the
Henkels gave no uncertain testimony. Being Lutherans in their hearts as
well as in their heads, they boldly confessed the truths, and most
energetically championed the cause of genuine Lutheranism. And they
squared their actions with their words and convictions. Consistent also
in their practise, they refused to fellowship and recognize the
errorists everywhere, even when found in Lutheran synods. No wonder,
then, that the Henkels and their uncompromising attitude met with no
sympathy on the part of the Lutheran synods then found in America. And,
being, as they were, a standing protest against the apostasy of these
synods, it was but natural, carna