basis. But brethren differ on another point. Some receive the very
letter of the Confession on all points of doctrine; others, who receive
it to the letter on most points, receive it only as to its main drift on
a few. Let, then, that which is apart from the substance be left out of
view, and be the subject neither of affirmation nor of denial. Let us
make the affirmation simply on the _substantial_ correctness of the
Confession, for on that all are agreed. Here, too, shall be the same
absolute freedom to _receive_ what is apart from the substance as to
_reject_ it." Dr. Krauth proceeds: "The basis of the General Synod,
then, does not imply that non-fundamentals are falsely taught, or that
the correctness of the Confession on fundamentals is _merely_
substantial. The questions which touch non-fundamentals, or matters
apart from the substance, are _simply waived_ and left undetermined.
Thus interpreted, the most devoted friend of the Confession, in all its
parts, as well as he who is compelled to make a reservation as to some
portions, can freely use the Formula. It was the best basis possible,
under all the circumstances, and we are therefore satisfied with it."
"If, when the General Synod affirmed that the _fundamentals_ were
correctly taught, she had declared or implied that the non-fundamentals
were incorrectly taught, no Lutheran who believed that the Augsburg
Confession is sound on _all_ the doctrinal points it touches, or who
believed that none but fundamental doctrines are set forth in the
Confession, could have received the Formula. She satisfied herself,
therefore, with an affirmative about fundamentals, making neither an
affirmation nor denial in regard to non-fundamentals. She left the
synods in absolute freedom in non-fundamentals, freedom to doubt, to
reject, or to receive them." "So also when she declared that the
fundamentals of Scripture-doctrine are taught in a manner
_substantially_ correct, she neither declared nor implied that they were
not taught in a manner absolutely correct, but ... as all who believe
that they are set forth in a manner _absolutely correct_, believe,
necessarily, that they are taught in a manner _substantially_ correct;
for that which is absolute embraces that which is substantial and
something more; she simply makes an affirmation, so far as two classes
(if thinkers are agreed, affirming nothing and denying nothing as
regards that in which they differ, but having absolute freedom