Christian congregation, was one of the doctrines abhorred by the Platform men. As late as 1864 even C.P. Krauth regarded the Eleventh Article of the Augustana as excluded from the confessional subscription of the General Synod. The Pittsburgh compromise rejects "priestly absolution" and maintains "that God only can forgive sins" on earth, thus openly disavowing a specific Lutheran doctrine and coinciding with Schmucker and Kurtz, Zwingli, and Calvin. Furthermore, the Lutheran Church most emphatically teaches "the real presence" of the body and blood of Christ in the Lord's Supper. And in the days of Schmucker, and later, this doctrine, openly assailed and denied by the leaders of the General Synod, was generally, though erroneously, identified with, and termed, "consubstantiation," without as well as within the General Synod. The _Encyclopedia of Religious Knowledge_, of 1854, edited by J. Newton Brown, describes "consubstantiation" as "a tenet of the Lutheran Church respecting the presence of Christ in the Lord's Supper. Luther denied that the elements were changed after consecration, and therefore taught that the bread and wine indeed remain, but that, together with them, there is present the substance of the body and blood of Christ, which is literally received by communicants." As late as 1899 Philip Schaff wrote in his _Creeds of Christendom_: "The Lutheran Church, as represented in Luther's writings and in the Form of Concord, rejects transubstantiation, and also the doctrine of impanation, _i. e._, a local inclusion of Christ's body and blood in the elements (_localis inclusio in pane_), or a permanent and extrasacramental conjunction of the two substances (_durabilis aliqua conjunctio extra usum sacramenti_); _but it teaches consubstantiation_ in the sense of a sacramental conjunction of the two substances effected by the consecration, or a real presence of Christ's very body and blood in, with, and under (_in, cum, et sub_) bread and wine. The word consubstantiation, however, is not found in the Lutheran symbols, and is rejected by Lutheran theologians if used in the sense of impanation." (1, 232.) Down to the present day the Lutheran doctrine of the real presence has been universally designated by its opponents 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,