Charles Porterfield Krauth’s Three Steps to Doctrinal and Ecclesial “Nihilism”

In an excellent paper by Rev. Prof. David  Jay Webber,   Charles Porterfield Krauth: The American Chemnitz, Prof. Webber gives a concise history of Rev. Krauth and his immense contribution to the true Evangelical Lutheran Church and as it is truly relevant to our time.  I think it is a must read. The following quote is the basis of the title of this piece and speaks to us:

 One great fallacy which underlies the whole argument and comes to the surface in a great variety of phases is, that Lutheranism is not a system of doctrine, but merely one of the rules of Hermeneutics; not a result, but a process, – or, rather, a theory of process. This process, according to Dr. S[chmucker], goes on indefinitely; and the results may vary according to the time, place, person or church which uses the process. Lutheranism may successively mean everything and anything which the craziness of an abuse of the right of private judgment may cover with the pretenses of Protestant investigation. Lutheranism may be Unitarian, Pelagian, Calvinistic, Baptist, Arminian, as the current shifts. Provided only that nothing in the way of “writings or creeds of men come between them and the examination of the Bible,” twenty men may reach twenty different results, and all be equally good Lutherans. A man may have twenty different phases of credence, and be equally Lutheran through the whole. The Lutheran Church may have a new set of doctrines in every generation, and teach the children to deride the faith, and trample on the teachings, of their fathers and mothers. … It has hitherto been supposed that the Lutheran Church owed her being to her having “proved all things,” and having by this process found that which is good, holding fast to it, and to this very end embodying it in her Confessions. But it seems this was a mistake. It is not what she finds, but the way she hunts for it, that gives her [her] character. She is to assume that the proving is never done, but always to be done, and three centuries after her credulous profession that she has the truth, is to go to work  seriously to find it… Poor, fond, old mother! She thought her merchantman had found the great pearl at the  old Wittenberg long ago, but it seems that it was but paste. … The fact is that these principles root up the faith utterly. They ignore the divine origin, perpetuity, and heavenly guidance of the Church, they put the teaching power of the Bible and of the Holy Ghost, below that of an ordinary arithmetic and of a country schoolmaster. It is too mild to call such views Latitudinarianism; they are logically Nihilism. They do their work so effectually that they would not only leave no Lutheran Church, but they would leave no Church at all. (emphasis my own)

Rev. Prof. Webber footnotes the following  quote from Krauth’s magnum opus, The Conservative Reformation, in which  Rev. Krauth elucidates the 3 stages of doctrinal devolution towards “Nihilism” and finally no “Church at all”. This is the basis of this posting.   Rev. Prof. Webber points out that the emphases in the text are original.

 “When error is admitted into the Church, it will be found that the stages of its progress are always three. It begins by asking toleration. Its friends say to the majority: You need not be afraid of us; we are few, and weak; only let us alone; we shall not disturb the faith of the others. The Church has her standards of doctrine; of course we shall never interfere with them; we only ask for ourselves to be spared interference with our private opinions. Indulged in this for a time, error goes on to assert equal rights. Truth and error are two balancing forces. The Church shall do nothing which looks like deciding between  them; that would be partiality. It is bigotry to assert any superior right for the truth. We are to agree to differ, and any favoring of the truth, because it is truth, is partisanship. What the friends of truth and error hold in common is fundamental. Anything on which they differ is ipso facto non-essential. Anybody who makes account of such a thing is a disturber of the peace of the church. Truth and error are two co-ordinate powers, and the great secret of church-statesmanship is to preserve the balance between them. From this point error soon goes on to its natural end, which is to assert supremacy. Truth started with tolerating; it comes to be merely tolerated, and then only for a time. Error claims a preference for its judgments on all disputed points. It puts men into positions, not as at first in spite of their departure from the Church’s faith, but in consequence of it. Their recommendation is that they repudiate the faith, and position is given them to teach others to repudiate it, and to make them skillful in combating it.”

 The three stages of tolerationequal rights-supremacy to doctrinal and practical Nihilism, and it’s causes, are clear and as Prof. Webber writes that Rev. Krauth addresses the “limping Lutheranism” of our day:

 Genuine Lutheranism is firm, over against all vacillation, all temporizing, lowering of principle, and abasement before the idols of the hour. It is one of the greatest sins and calamities of the Church of our day that there is widespread and utter carelessness in regard to doctrine, or a fixed aversion to it; in some a contempt for it, in many ignorance or an ignoring of it. Men sometimes array the Gospel against itself by urging that they “want the Gospel,” they “don’t want doctrine”; as if there could be any real Gospel which is not doctrine, or any Gospel in its totality,     which does not embrace all the doctrine of the Gospel. It is as if they said: “We want nourishment; we don’t want food”; “We want warmth; but none of your fuel and clothes for us.” Whether the laxity of the time helps men toward the extreme [of] pseudo-ecclesiasticism or the extreme of unionistic sectarianism, the beginning of the healing must be a Bible estimate of the indispensable nature of Bible doctrine. Our Church, once chosen of God to lead His people back to the pure faith, must realize that none can take her  vocation from her. The front of the host is still her place, if she is faithful to the Captain of her salvation, and she can do now no work more characteristic of her,  and  more  worthy of  her  great name and  responsibility, than to help in awakening the mind of Christendom to  a consciousness of the disastrous tendency of the time.

I opine that the ELCA and other Liberal Protestant church bodies are in the third stage.  It only takes a look at an ELCA seminary web-site to actually read Krauth’s assertion that error, “…puts men into positions, not as at first in spite of their departure from the Church’s faith, but in consequence of it.”

My question:  where is the LCMS in those 3 stages?  My conjecture is she lies somewhere between stages 1 and 2, or even in stage 2.  I hope I am wrong.

But my central and crucial question is:  What of the response?  Rev. Krauth states the way through this dark night with the conditional clause, “…if she be faithful to the Captain of her salvation.”  One way is prayer. This is His response.  Our Captain commands it, gives us His Words to pray and Himself intercedes for the saints.

It was an inestimable blessing to me to have been part of the Society of the Holy Trinity since it’s founding.  I think that the central and crucial part of the Society’s Rule has been and is the Chapter retreats and then and there the blessings of His Word flow.  In the Society, a chapter is to meet for prayer four or so times per year for at least a 24 hour retreat.  The retreats’ main agenda items were: a. Pray the Daily Prayer offices, b. Learning and c. Gemütlichkeit .

The precise agenda usually was:

First Day:

Noon: Arrival and Lunch

Afternoon Suffrages

Learning session (either a pastor in the chapter or a guest presenting a paper for further conversation and discussion)



2nd learning session


Gemütlichkeit:  drinks and refreshments, yes, a personal favorite. 🙂

 Second Day:



Learning session/chapter business


Departure at Noon

Reminder: the Daily Prayer offices of the Church are fundamentally a way of praying the Psalter. One way we can be faithful to the Captain of our salvation is for the pastorate of the LCMS, in every circuit in every district, to so join together in retreats praying the daily prayer offices three or four times a year.  I am no at all suggesting as part of the Society.  I know as a Lutheran pastor that we tend to be a loquacious lot and that’s okay.  But is also good to be still and pray together in the Godly order of the prayer offices.  In this moonless night, it makes no sense to be bumping in the darkness when we are holding a flashlight: Prayer and Scripture and the mutual conversation and consolation of the brethren.  Those Society chapter retreats were never, and I repeat never, a “mountain top experience” but I know I was fed the Word proceeding from the mouth of God.

I conclude with the conclusion of a Paschal sermon by Rev. Prof. Johann Gerhard on the Road to Emmaus text: 

Just as these disciples, when they felt the power of Christ’s Word in the heart, prayerfully reached out and begged Him (since it was evening) to remain with them and come in with them, so also when the fire of the divine Word has properly warmed our hearts and ignited the fire of love in us, we too will beg Christ with sincere, believing prayer that He would remain with us. We will say with Jeremiah, ch.14:8-O Lord, You are the Comfort of Israel and its Helper in need. Why do you portray Yourself as if You were guest in the land and a stranger who abides inside only for the night?

We are in need of the same kind of petition and invitation. For it is applicable:

1) To the “evening of tribulation,” [for) as all kind of dark, threatening clouds of misfortune break forth here, hardly any star shines any more [and) everything is full of tragedy and misery.

2) To the “evening of doctrine.” The divine doctrines are darkened through various errors; Christ, the Son of Righteousness, is almost totally covered over by the thick clouds of false doctrine.

3) To the “evening of the world.” The world has come to its “evening’ and to a dead decline. Thus we do well to petition: O abide with us, Lord Jesus Christ, since it now is evening. But especially when the evening of life comes into play, when things decline into our life’s end and departure, we want to reach for Christ with sincere prayer, asking that He would abide with us, and ignite in us, amidst the darkness of death, the light of comfort and life. In keeping with His precious promises, He wants graciously to fulfill this in us, as we cling simply to Him.  This is the kind of heart He wants to give us by His grace. Amen.


About Pastor Mark Schroeder

I am currently the Pastor at Concordia Lutheran Mission, authorized by Good Shepherd Lutheran, Roanoke, Virginia. I have been an AELC then an ELCA pastor since my Ordination April 24, 1983 until leaving the ELCA and being accepted by Colloquy, June 1, 2010. My wife is Natalie and we have three children, Luke, Talitha and Abraham.


Charles Porterfield Krauth’s Three Steps to Doctrinal and Ecclesial “Nihilism” — 12 Comments

  1. As a member for now in an AFLC (Association of Free Lutheran Congregations), I would say that we are firmly in step 2. My church is going through a split right now and the language being used by those rebelling against the pastors and pure doctrine is exactly the same. In fact, at the last congregational meeting, the rebels read a letter that had those words almost verbatim! “Let us contemplate these various doctrines in the quiet of our hearts. Don’t question us or challenge us. Stop disturbing the peace of our church!”

  2. In his splendid essay, “Catholicity in Missourian Orthodoxy” (The Pieper Lectures: Lutheran Catholicity [St. Louis: Concordia Historical Institute and Luther Academy, 2001) pp.77f, Dr. Lawrence Rast shows that the Missouri Synod is now in step 2. It is with great sadness that I concur in that judgment. I wish that every pastor in Synod would “read, mark, learn, and inwardly digest” Dr. Sasse’s “Confession (Confessionalism) and Theology in the Missouri Synod” (1951) found in Scripture and the Church: Selected Essays of Hermann Sasse (Saint Louis: Concordia Seminary, 1995) in which he notes the “receding of the Lutheran Confessions” in all of American Lutheranism including the Missouri Synod. I can think of nothing I have ever read that presents a more incisive analysis of the sickness which has brought our Synod to its present state of affairs. It is an astonishingly perceptive and – in the light of all that has most unfortunately come to pass in the past sixty years – sadly prophetic. The essay is pure gold. Sasse says that the Confessions are “recognized as the self-evident and untouchable foundation of the church…But practically speaking, the Confession is far from playing the role which it was compelled to play during the 19th century in the struggle for the preservation of Lutheranism in the face of the demands of unionism…even where, as in the case in Missouri, the unshakable authority of the Confession is held in complete earnest, there is nevertheless lacking in the affirmation of the Confession the great joy which should accompany genuine confessional loyalty”(pp.205,207,208). More than sixty years ago Dr. Sasse warned that the Missouri Synod was in danger of being disrupted by Modernism and Fundamentalism. But his warning went unheeded and – as they say – “the rest is history.” Kyrie eleison!

  3. Well, that doesn’t help me at all since I was going to solve my problem by joining the LCMS!! 🙂

  4. Sadly, I think we are between 2 and 3.
    When the conduct of rostered “pastors” includes teaching evolution, and that it is alright to have women “pastors” ( Becker), and DP’s openly and repeatedly participate in “religious” events with non-Christians (Behnke), or DP’s can conspire with a small part of a congregation to remove the rest of the congregation from their proper place of worship (?), then we are clearly past the “equal rights” stage.

    Can we, or our SP change these problems? Probably not. Why? Because the Synod in Convention has made it nearly impossible for a SP to take any meaningful action.

    How can we slow this trend, and perhaps reverse it? Educate the lay leaders throughout Synod, so they can recognize if what is proposed in Convention is in accordance with Scripture. Because of the lack of knowledgable lay leaders, we have already selectively invalidated parts of Scripture (women voters), and, perhaps due to the PLI influence, allowed Pastors to become CEO’s of many congregations. The only directive to Pastors I can find in Scripture is “feed my sheep”. I do not see any directive to set budgets, etc.

    I Have asked our Pastor to have a Bible study on the authority of the Pastor/Elders and the authority of the Voter’s Assembly according to Scripture, but his response was negative.

    I hope and pray that we can still reverse the damage done by CCM, CTCR, and the Blue Ribbon Task Force.

    God bless

  5. Ultimately, the local parish is only as strong as the pastoral
    leadership. If the pastor is a solid theologian who studies
    Holy Scripture on a daily basis and adheres to the Book of
    Concord, then the truth of Scripture will prevail in that parish.

    If the pastor fails to conduct Adult Bible classes on Sunday
    morning and during the week, then the parish members
    will become illiterate concerning God’s Word. A solid ministry
    of Word and Sacrament is the foundation for a strong parish.

    Luther makes a point of saying the pastor is to preach and
    teach the pure gospel and defend against doctrinal error.
    Dr. Martin Luther’s advice is still valid today in the 21st century.

  6. As a pastor in the ELCA, I can affirm that we are indeed in the third stage of that progression of error in the church. The evil that the liberal socialist feminist revisionists have brought into the ELCA permeates and infects all institutions: the ELCA offices, the seminaries, the colleges, and many of the parishes. The revisionists have gone from asking for tolerance to complete and utter fascist control. The ELCA, like the Episcopal Church, is too sick to recover.

  7. My question: where is the LCMS in those 3 stages? My conjecture is she lies somewhere between stages 1 and 2, or even in stage 2. I hope I am wrong.

    Judging from the poll results from the last two Synod youth gathering, I would say that the under 18 crowd are at least at 2 if not stage 3. I wish I could still link to it but when the new website came online it didn’t make it on to the new site. Folks, we just cannot be lackadaisical about who teaches the youth. You need the very best and most faithful teaching the children. In the kindergarten class, I have been challenged on the reliability of the Bible, the divinity of Christ, the reality of Christ’s resurrection, and women’s ordination. Going with my gut, I say, don’t delegate teaching. Do it yourself. Don’t underestimate the enemy vs. our kids.

  8. @PastorJack #7

    A dear sweet friend of mine stayed in the ELCA when we left. She is doing her best continuing to teach the truth to the little ones in Sunday school. I know others who stayed for the sake of other people’s kids trusting in the efficacy of God’s word to reach them even though the leadership is corrupt.

  9. Dear Pastor:

    The lcms entered the first stage with the ‘Statement of the 44 in 45 ‘. Stage Two commenced during and after Seminex, as nothing was resolved doctrinally with discipline and expulsion throughout the Synod as the 5th column started at 1945 was allowed to undermine the churches doctrine and praxis with impunity. Stage Three commenced at the 2004 Convention in Houston with the passage of Res 80-1A Ecclesiastical Supervision and Dispute Resolution, when all redress of grievance concerning doctrine and praxis was forever removed from the church and given to 36
    district presidents and one synod president. The office of the keys is now not in the hands of every
    individual believer of the body of Christ, the true church, but in the Ministry as in the Roman Catholic church and church bureaucracy.

  10. There are two things in the universe: energy; and, information. Here is how information is differentiated from energy. Dr. James Miller called matter “alpha code information”. The perpetual and eternal mechanisms of manifestation are: The infinitesimal point nothingness, . , is rastered by time into timespace, U , that exerting its oneness in one direction, / , stirs closed circuitry, O , that all going the same way, vO^XvO^ , clashes (a Big Bang), X , forcing confluency, = , undifferentiating individual closed circuits into nonexistence. Everything is made of these closed circuits.
    Critics have criticized that the exertion of the oneness is equal on both sides. The answer to that is that as this manifestation happens the value of pi is going from zero to higher values, thereby leaving one side of each circuit more pressured than the other, thus, the circuit circulates. Also, the friction of the circuitry is from the Planck’s volumes that compose everything. Nothing can be smaller than Planck’s volume. Without this friction there would be no consciousness.
    The magnetic fluxes, closed circuits of the one substance, energy, in the one substance, energy, of the, e.g.,cytochromes of every cell, are, facing out, counterclockwise in males, and, clockwise in females. These are the real opposite polarities. Face to face, counterclockwise on clockwise, are confluent.
    As you go into more and more globally bent timespace, polarity cancellation is able to occur faster and faster. Fire is a very fast polarity cancellation rate. The “Lake of Fire” is in very globally bent timespace; but, everything there is made of flames, and, the other side of closed circuits can very easily undifferentiate with any other. Here, one can cancel out with one’s own closed circuits. This is the true symbolism of Narcissism, and the double headed eagle of the thirty-third degree: one is one’s own soulmate. One is one’s own consuming soulmate in the Lake of Fire and thereby one attains nonexistence.

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