Falckner's successor, Berkenmeyer, a native of Lueneburg, arrived in 1725. He brought with him books for a church library and also funds for a new building, contributed by friends in Germany, Denmark, and London.

The "old cattle shed" on the southwest corner of Broadway and Rector Street was torn down and a stone building erected which was dedicated in 1729 and named Trinity church.

The parish which Berkenmeyer inherited from Falckner, extending from New York to Albany, and including many Dutch and German settlements on both sides of the river, proved to be a larger field than he could cultivate.

He therefore sent to Germany for another minister, and resigning at New York, took charge of the northern and more promising part of the field, making his home at Loonenburg (Athens), on the Hudson. For nineteen years he labored in this field. He died in 1751.

Berkenmeyer was a scholarly man, a faithful minister, and an impressive personality. He belonged to a different school from that of his great contemporary, Muehlenberg, and the rest of the Halle missionaries, and his correspondence with them frequently savored of theological controversy.

His successor in New York was Knoll, a native of Holstein, who spent eighteen years of faithful work in Trinity church under trying circ.u.mstances. He had to preach in Dutch to a congregation that had become prevailingly German. There was a growing dissatisfaction among the people. During the first half of the century Dutch influence gradually declined and German grew stronger. The ministers were all of them German, although they preached chiefly in Dutch, with occasional ministrations in German. At last the Germans, feeling the need of ampler service in their own language, took advantage in 1750 of the presence of a peripatetic preacher and inst.i.tuted the first "split" in the Lutheran church of this city by organizing Christ Church. Knoll resigned soon after and removed to Loonenburg, where he again became the successor of Berkenmeyer.

[ill.u.s.tration: "Henry Melchior Muehlenberg (Otto Schweizer's Heroic Stone Figure)"]

In the Eighteenth Century 1751-1800

The resignation of Knoll and the difficulties of the mother congregation were the occasion of calling to New York the most distinguished minister the American Church has ever had.

Henry Melchior Muehlenberg came to America from Halle in 1742 to minister to the congregations in and near Philadelphia. The disordered condition of the American churches opened a wide field for his administrative ability, and for the rest of his life, in addition to his pastoral activity, he accomplished a great task in the planting and organization of churches. He is rightly called the Patriarch of the Lutheran Church in America.

In response to an urgent appeal, Muehlenberg came over from Pennsylvania in 1751 and a.s.sumed the pastorate of Trinity church. Although he spent but a short time in 1751 and again in 1752 on the ground, he was for two years pastor of the mother church. His was a fruitful ministry. He succeeded to a considerable extent in reconciling the warring elements in the congregation, not only by his gifts as a preacher and spiritual leader, but also by his ability to preach in Dutch and in English as well as in German.

The Episcopalians, who worshipped in the Trinity Church on the opposite corner, complained of the stentorian tones in which he delivered his sermons.

Upon Muehlenberg's recommendation, Mr. Weygand of Raritan, was chosen pastor of Trinity Church in 1753. In the furtherance of his ministry, Weygand performed some literary work. He prepared an English translation of the Augsburg Confession, which was printed as a supplement to a quarto volume of 414 pages published by one of the elders of his church, ent.i.tled "The Articles of Faith of the Holy Evangelical Church According to the Word of G.o.d and the Augsburg Confession. A Translation from the Danish. New York, MDCCLIV."

The congregation continued to be Dutch, although Weygand preached also in German and in English as occasion required. For the use of his English congregations he published in 1756 a translation of German hymns that had appeared in England under the t.i.tle, "Psalmodia Germanica."

From 1750 to the time of the American Revolution we had two Lutheran churches in New York, the German Christ church, popularly known as "The Old Swamp Church," on Frankfort Street, and the Dutch Trinity church on Broadway and Rector Street.

In the Swamp church the first preacher, Ries, remained for a year. He was followed in quick succession by Rapp, Wiessner, Schaeffer, Kurz, Bager and Gerock. Only the last named served long enough to identify himself with local history. He was followed by Frederick Muehlenberg, a son of Henry Melchior, an ardent patriot, who had expressed himself so freely in regard to English rule that when the British army marched into New York in 1776 he found it expedient to retire as quickly as possible to Pennsylvania. Here he labored in several congregations; as supply or as pastor, until 1779, when the exigencies of the times compelled him to take an active part in the political affairs of the country.

[ill.u.s.tration: "The Old Swamp Church"]

The partial reconciliation that had been brought about by Muehlenberg between the Dutch and the German congregations was occasionally disturbed by a pamphletary warfare conducted by their respective pastors, Weygand and Gerock.

Weygand died in 1770. He was succeeded by Hausihl (or Houseal, as he spelled his name in later years), a native of Heilbronn, who had served congregations in Maryland and in eastern Pennsylvania. Tradition reports that he was a brilliant preacher of distinguished appearance and of courtly manners. He succeeded in maintaining a large congregation.

But a serious change was going on in the church in the matter of language. In spite of the secession in 1750 other Germans kept coming into the Broadway church to such an extent that they outnumbered the Dutch eight to one, and finally the use of the Dutch language in the Lutheran Church of New York came to an end. Houseal had the distinction of conducting the obsequies at the preparatory service on Sat.u.r.day, November 30, 1771, and at the administration of the Lord's Supper on the following day.

But the death of the Dutch language by no means put an end to the language difficulties of our Lutheran ancestors. In the midst of the original contestants a new set of combatants had sprung up in the persons of the children of both parties. These spoke neither Dutch nor German. They understood English only and demanded larger consideration of their needs.

Events, however, were impending which soon gave the people something else to think about and caused a postponement of actual hostilities for another generation.

The church on Broadway was destroyed by fire in 1776, and was never rebuilt. The congregation worshipped for a time in the Scotch Presbyterian Church on Cedar Street.

The American Revolution broke out. On political questions our ancestors differed almost as widely as do their successors on synodical questions.

Some of them were for George the Third, others were for George Washington. In this respect, however, they were not unlike other inhabitants of New York.

Frederick Muehlenberg, the pastor of the Swamp Church, was an ardent patriot. At the beginning of the war, as we have seen, he fled to Pennsylvania.

During the war the services were conducted by the chaplains of the Hessian troops. The Hessians were good church-goers and also generous contributors, so that the financial condition of the congregation at this time was greatly improved.

Houseal, the pastor of Trinity Church, was a tory, and when in 1783 the American troops marched into New York, he with a goodly number of his adherents removed to Nova Scotia and founded a Lutheran church in Halifax.

Both churches were now without pastors. Tribulation must have softened the spirits of the two contending congregations, for when Dr. Johann Christoph Kunze came to this city from Philadelphia in 1784, he became pastor of the reunited congregations, worshipping in the Swamp Church.

[ill.u.s.tration: "Frederick Augustus Conrad Muehlenberg; Pastor of the Old Swamp Church; subsequently member of the Continental Congress; Speaker of the a.s.sembly of Pennsylvania; President of the Convention which in 1787 ratified the Const.i.tution of the United States; Speaker of the first Congress of the United States of America."]

Before closing this chapter and taking up the account of Kunze's pastorate, let us follow the steps of Frederick Muehlenberg, the former pastor of the Swamp Church. We recall his unceremonious flight from New York. We cannot blame him. The British had threatened to hang him if they caught him.

We remember too that in Pennsylvania he was called upon to take an active part in political affairs. He was a member of the Continental Congress, also a member of the legislature of Pennsylvania and Speaker of the a.s.sembly. He was President of the Convention which ratified the Const.i.tution of the United States.

Thirteen years have pa.s.sed since he left New York. It is A. D. 1789. New York was just beginning to recover from the disastrous years of the Revolution during which the British troops occupied the city. The population had sunk from 20,000 to 10,000 in 1783, but by this time had risen again to 30,000. The people were getting ready to celebrate the greatest event in the history of the city, the inauguration of the first President of the American Republic. Preparations were made to honor the occasion with all possible ceremony. Great men had gathered from all parts of the country. But to the older members of the Swamp Church there was doubtless no one, not even Washington himself, who stood higher in their esteem and affection than the representative from Pennsylvania, the Reverend Frederick Muehlenberg. And when a few days later the erstwhile German pastor of the Swamp Church was elected Speaker of the first House of Representatives of the United States of America, none knew better than they that it was only a fitting tribute to the character and abilities of their former pastor.

Kunze's is one of the great names on the roll of our ministers. He was a scholar, a teacher, a writer, and an administrator of distinction.

Trained in the best schools of Germany, when he arrived in America in 1770, he at once took high rank among his colleagues in Philadelphia.

Besides his work as a minister he filled the chair of Oriental and German languages in the University of Pennsylvania.

In 1784 he accepted a call to New York. He did this partly in the hope of establishing a Lutheran professorship in Columbia College. He accepted a call to the chair of Oriental languages in Columbia. He was also a regent of the university.

Kunze was not only an able man, he was also a man of deep piety, a qualification not altogether undesirable in a shepherd of souls. His writings indicate that in his preaching and catechization he strove not to beat the air but to win souls to a personal experience of salvation.

While it is doubtful whether he would find admission to some of the most orthodox synods of our own day; he was comparatively free from the lat.i.tudinarian tendencies which had been brought over from Germany during the last quarter of the century.

Along with General Steuben and other influential citizens he founded, the German Society, an a.s.sociation which is still an important agency in the charitable work of this city.

[ill.u.s.tration: "John Christopher Kunze"]

He was instrumental in 1785 in reorganizing the New York Ministerium.

This work was begun in 1775 by Frederick Muehlenberg, but had been given up for a while, probably on account of the war.

As a writer he is credited in Dr. Morris' Bibliotheca Lutherana with eight books of which he was the author or editor, from Hymns and Poems to A History of the Lutheran Church and A New Method of Calculating the Great Eclipse of 1806.

These and many other things must be set to his credit. For what he accomplished he deserves a large place in the history of our Church in this city. But with all his gifts he was unable to cope with the chief problem which confronted our Church at the close of the eighteenth century, that of the English language.

There had been a demand for English services ever since the middle of the century. The descendants of the Dutch families had all become English. The need of English had been met in part by the elder Muehlenberg and his successors, Weygand and Hauseal, in Trinity Church, doubtless also by Frederick Muehlenberg in the Swamp Church.

After the, Revolution (1784) the United Congregations certainly made some provision for English although it was inadequate. In 1794 the younger people pet.i.tioned for occasional services in a language which they could understand. Dr. Kunze himself made some attempts to handle the English, but his faulty p.r.o.nunciation so amused the young people that he gave it up. He appointed a young man by the name of Strebeck to a.s.sist him in ministering to the English members of the congregation.

Strebeck at this time was a Methodist, although he had been confirmed in a Lutheran Church in Baltimore. Under Kunze's influence he again joined the Lutherans.

"A Hymn and Prayer Book for the use of such Lutheran Churches as use the English language," published by Kunze in 1795, and another by Streback [sic] in 1797, show that serious efforts were made to meet the wants of the English-speaking members.

Finally, on June 25th, 1797, a separate congregation was organized ent.i.tled The English Lutheran Church in the City of New York. (This was the corporate name, although it was subsequently known as Zion Church.) Strebeck was chosen pastor. Land was rented on Pearl Street opposite City Hall Place and a frame church was built.

The incorporation of the church was reported to the Ministerium which met at Rhinebeck. The following reply was given under date of September 1st, 1797:

"Upon reading a letter from New York signed by Henry Heiser, Lucas Van Buskirk and L. Hartman, representing that they have erected an English Lutheran Church, on account of the inability of their children to understand the German language:

RESOLVED, That it is never the practice in an Evangelical Consistory to sanction any kind of schism; that if the persons who signed the letter wish to continue their children in the Lutheran Church connection in New York, they earnestly recommend them the use of the German School, and in case there is no probability of any success in this particular, they herewith declare that they do not look upon persons who are not yet communicants of a Lutheran Church as apostates in case they join an English Episcopal Church.