ponents as "consubstantiation." (_L. u.
W._ 1856, 33. 115. 255.) Respecting this use of the term outside of the
Lutheran Church, compare also Worcester's Dictionary; _Cyclopedia_,
Harper and Brothers, 1894; Century Dictionary, 1906; Heyse,
_Fremdwoerterbuch_; etc. And as to the use made of the term within the
General Synod, S. S. Schmucker, B. Kurtz, B. Sprecher, and the rest of
the Platform theologians always designated the Lutheran doctrine of the
real presence as consubstantiation. As late as 1880 Dr. Helwig wrote in
the _Lutheran Evangelist_: "The Missouri Lutherans adhere as closely as
possible to the doctrines of Martin Luther, even his consubstantiation
theory with respect to the Holy Eucharist according to the words: in,
with, and under the bread." (_L. u. W._ 1880, 246.) Viewed, then, in
its historical context, the third of the Pittsburgh resolutions,
instead of plainly stating and boldly confessing the Lutheran doctrine
of the real presence, disavows it, at least indirectly, declaring: This
Synod "rejects the Romish doctrine of the real presence or
transubstantiation, and with it the doctrine of consubstantiation." To
cap the climax, the compromise proceeds: "Before God and His Church we
declare that in our judgment the Augsburg Confession, properly
interpreted, is in perfect consistence with this our testimony and with
Holy Scripture as regards the errors specified." How Charles Porterfield
Krauth was able thinkingly to write as he did is a problem which still
awaits a satisfactory explanation. Thus, then, though formally
acknowledging the Augustana and denying the right "to alter, amend, or
curtail the Confession itself," the Pittsburgh compromise cannot but be
viewed as a distinctly unionistic and anti-Lutheran document. It was a
surrender, if not to the Platform as such, at least to its theology.

GENERAL SYNOD'S ATTITUDE.

66. Ignoring Platform, But Endorsing Its Theology.--No formal action was
taken by the conventions of the General Synod with respect either to the
Definite Platform itself or its authors, abettors, and endorsers. Apart
from the doctrinal indifference prevailing within the General Synod also
among the conservatives, this was chiefly due to the articles published
by Krauth, Jr., in defense of the General Synod in the _Missionary_.
"Silently," says Dr. Spaeth, "yet no less surely, the brethren gave the
most unmistakable evidence that the views therein expressed met their
concurrence." (1