"fundamental doctrines" of the York Amendment, historically interpreted, has but one meaning, _viz._, that some of the doctrines of the Augsburg Confession are fundamental, while others are not. Besides, while it is certainly correct to regard all doctrines of the Augustana as Scriptural and binding, it is theologically false to declare all of them, _e.g._, the doctrine of the Sunday, fundamental doctrines.--Thirdly: The convention at Richmond adopted the statement: "While the General Synod's formula of confessional subscription mentions only the Augsburg Confession, without specifying the terms 'altered' or 'unaltered,' yet it is a historical fact that the General Synod has never subscribed to any edition of the Confession save the 'unaltered' form, and does not now subscribe to any other edition." (56.) If this means that the General Synod ever subscribed, _e.g._, to the rejection in the Tenth Article, an essential feature in the unaltered edition, but omitted in the edition of 1540, the statement is not borne out by the facts. --Fourthly: The resolution of 1909, by stating that every member may accept the Secondary Symbols "in strict accordance with the Lutheran regulating principle of justifying faith" (60), insinuates that these symbols are in need of such an interpretation, thus placing them below par. The self-evident fact that the Secondary Symbols should be tried also according to the Augsburg Confession and the doctrine of justification did not justify a limitation, which could be interpreted as a justification, _e.g._, of the professors in Gettysburg Seminary, who, from Schmucker down to Richard, maintained that the Secondary Symbols were not in agreement with the Augsburg Confession. RESTATEMENT OF BASIS.