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, 409.) However, Krauth himself, in advocating mutual toleration, merely acted on the old principles of the General Synod. His policy was in keeping with its unionistic traditions of "agreeing to disagree and not to settle disputed points, but to omit them and declare them free--_quieta non movere et mota quiescere!_" Well satisfied with the course of the General Synod at its conventions in 1857 and 1859, the _Observer_ wrote: "The convention at Pittsburgh has strengthened the bond of our union and shown that no question of doctrine or discipline can disrupt us. We are one and inseparable. Our union is based on mutual concession. We have learned a lesson which our fathers could not learn: to give and to take." (_L. u. W._ 1859, 285.) Officially and directly, then, the General Synod neither approved nor condemned the Platform. Nor could she consistently have taken a different course, as Schmucker had but acted on previous suggestions of Synod herself. In 1844 the Maryland Synod had appointed a committee to prepare an "Abstract," which, in a way, was to serve as a substitute for the Augsburg Confession. This "Abstract," though not adopted by the Maryland Synod, was a forerunner of the Definite Platform. Schmucker, says Dr.