The Organization of the Congregation in the Early Lutheran Churches in America.

by Beale M. Schmucker.

The Lutheran Church in this country has had an opportunity, as never before in its history, to determine for itself the whole form of its organization, uncontrolled by any external forces. In the old world the intimate and organic union of the church with the State left little liberty in this respect. When, therefore, the early Lutheran immigrants in this country were disposed to form themselves into congregations, to adopt regulations for their own government, to settle their relations to other Lutheran congregations, to determine the order of worship to be observed, they had to feel their way in the dark. No little time pa.s.sed before all these matters became settled on a permanent basis. To follow them in their efforts to obtain a satisfactory organization of the congregation, is what I propose now to do.

There is grave reason to doubt whether, prior to the arrival in Pennsylvania of Henry Melchior Muehlenberg, any of the German Lutheran congregations in Pennsylvania had a well-developed, clearly defined, written const.i.tution. I have carefully examined all the written records of nearly all the congregations which were in existence at that time, and have failed to find evidence of any such const.i.tution. The first known written const.i.tution of the church at Philadelphia was introduced in 1746 by Brunnholtz and Muehlenberg, and it was brief and rudimentary.

The congregation at the Swamp, New Hanover, was the earliest German congregation in America, begun in 1703 by Justus Falckner, but whatever the form of organization which it may have received from him, or his immediate successor, no record of it is known to exist, and the first written const.i.tution now known is in the hand-writing Muehlenberg. The Tulpehocken congregations were established by Palatinates from the Hudson and Mohawk, who came to Pennsylvania in 1723 and 1729. They were familiar with the congregational organizations in New York under Kocherthal and Falckner, which were formed under the counsel of Court Preacher Boehm, probably after the similitude of the Savoy Church in London, and under the influence of the long established Dutch Lutheran const.i.tution in New York, based on that at Amsterdam. But no written const.i.tution is now known in Tulpehocken earlier than that introduced by Muehlenberg. In all the old congregations the case is the same, so far as any known evidence proves.

In all the German congregations in Pennsylvania, however, an organization was found when Muehlenberg came, which had arisen out of the necessities of the case, and in all of them it had the same character. There were two orders of officers in each congregation, called Elders and Vorsteher, elected by the members for a definite term.

The open letter given by the congregations at Philadelphia, Trappe and New Hanover, to their representatives sent to Europe in 1733, is signed by the Vorsteher and Elders of the congregations, and there were like officers in these congregations when Muehlenberg arrived, to whom he presented his credentials. The form of power of attorney sent by Dr.

Francke to be signed by the congregations in 1734, is addressed to the Elders and Vorsteher, and the letter sent to Dr. Ziegenhagen in 1739, is signed by the Elders and Vorsteher. The proceedings of the first meeting of the Ministerium of Pennsylvania show the presence of Deputy Elders and Vorsteher from the ten congregations represented. Indeed, it may be said that in all the congregations there were these two cla.s.ses of officers. The distinction between the two cla.s.ses may not have been very clear, and sometimes both are spoken of as Vorsteher, but after a general examination of their records, we are persuaded that it was a prevalent, if not universal usage of the congregations, before Muehlenberg's arrival, to elect these two cla.s.ses of officers, to whom the direction of their affairs was intrusted. In the congregational const.i.tution furnished the Salzburg emigrants to Georgia in 1733 by Drs.

Urlsperger, Ziegenhagen and Francke, based on that of the Savoy Church at London, Elders and Deacons, annually elected by a majority of the members, were provided for.

The question very naturally arises and claims consideration, Whence came this usage of the Pennsylvania German Lutheran congregations? This arrangement is almost entirely unknown in the Lutheran Church in Germany, where the church is united with the State, and has little right of self-government. That the same mode of organization should have been adopted at the outset by them all is not only in itself strange, but shows that this arrangement must have been brought to their notice from some quarter, and having been tested commended itself to them. We believe that this provision of Elders and Vorsteher or Deacons, was accepted by them from the Swedish Lutheran Churches on the Delaware, the early Dutch Reformed and German Reformed Churches in Pennsylvania, and the Dutch Lutheran Churches in New York and New Jersey, and ultimately from the German Lutheran Church in London, and the Dutch Lutheran Church in Amsterdam. And as these earlier organizations exerted an influence not merely upon the first shaping of the German Lutheran congregations, but continuously upon the whole formation of their congregational const.i.tutions, until they a.s.sumed their final complete condition, it is the more proper that they should receive careful consideration.

ORIGINAL SOURCES OF ORGANIZATION IN THE GERMAN LUTHERAN CHURCHES IN PENNSYLVANIA.

1. _The Swedish Congregations._ Acrelius, in his history of New Sweden, does not describe the earliest organization of the congregation. The instructions given by the crown to Gov. Printz, 1642, simply say: "Above all things, shall the governor consider to see to it that a true and due worship, becoming honor, laud and praise be paid to the Most High G.o.d in all things, and to that end all proper care shall be taken that divine service be zealously performed according to the Unaltered Augsburg Confession, the Council of Upsala, and the ceremonies of the Swedish Church; and all persons, but especially the young, shall be duly instructed in all the articles of their Christian faith, and all good discipline shall in like manner be duly exercised and received." The earliest mention Acrelius makes of congregational officers, is in the time of Fabritius in 1684, when Church Wardens made an appeal to the members with reference to the pastor's salary. In Sandel's time, 1702, new Church Wardens and Church Councilmen were installed, which suggests that these two offices were found in the time of Fabritius, so short a time previous. If this be a correct conclusion, the question would arise, whether this arrangement was introduced by Fabritius, or was in existence from the beginning? Fabritius was sent out from Amsterdam as the first settled pastor of the Dutch Lutheran congregations in New York. If those congregations were not fully organized before he came, they were certainly organized by him, and in either case after the type of that at Amsterdam. Fabritius founded the Swedish congregation at Philadelphia, and it is very possible that he may have given it a const.i.tution like that of New York and Amsterdam. I do not know whether the congregations in Sweden have any such arrangement as is found in the churches on the Delaware. I find the office of Church Wardens mentioned in the Kirchen-Ordnung of Charles XI. in 1686, but am not sure of the extent to which the office agrees with that in the Wicaco Church.

Acrelius describes the organization of this last-named congregation in Sandel's time, p. 216. "Pastor Sandel held a parish meeting, installed new Church Wardens (Kyrkowaerdar) and Church Councilmen (Kyrkoraeder), and at the same time explained to each of these their duties. Thus, 1.) The Councilmen were to have the oversight of the preservation and improvement of the church and parsonage. 2.) That each in his turn should look after the life of the people, and if any one should conduct himself improperly, give timely notice of it to the pastor, so that with his concurrence and advice, and according to the circ.u.mstances of the persons and their deeds, they might be brought before the Church Council (Kyrkoraedet), and either admonished, placed on trial, or excluded from the congregation. The office of the Church Wardens was: 1.) To collect and pay over the Priests' salary twice a year; 2.) To take up the collections in the church, and the other church dues, as for marriages, churching of women, burials, etc.; 3.) To take care of the poor of the congregation; 4.) To keep the accounts of the church in good order and exhibit them annually on the 1st of May; 5.) To provide the pay for the s.e.xton, etc."

This whole arrangement bears a close resemblance to that of the Dutch Lutheran Churches, and is virtually that found in the German Churches in Pennsylvania when Muehlenberg came. The Church Council consisted of the minister, the councilmen and wardens. These lay officers served for a fixed time, and were installed in their offices; but, unfortunately, it cannot be learned from this account in what manner they were chosen. The above arrangement continued in force until, in 1765, Provost Wrangel prepared a new const.i.tution and secured a charter. In the new instrument the officers of the congregation are styled Rector, Church Wardens and Vestrymen, after the Anglican style. This const.i.tution was wrought out by Wrangel in conference with Muehlenberg, and the mode of selection of officers is almost precisely the same as in the German Const.i.tution of 1762: twice the number are nominated by those in office, and the election is by a majority of votes of the congregation.

The Swedish congregation at Philadelphia, as well as those at Morlatton and Merion to a less extent, undoubtedly exercised a marked influence on the German Lutheran congregations. It was well organized long before establishment of the first German Lutheran congregation in America. The pastor of the Wicaco Church from 1677 to 1693, Fabritius, was a German, and cared for such German Lutherans as settled near the city. Rudman, who succeeded him, showed his interest in the Germans by bringing Falckner into the ministry, and his successor, Sandel, united with him in this act. Rudman preached in Dutch, and may have also understood German. The first regular ministrant to the German congregation at Philadelphia was the Swede, John Eneberg, and it is probable that it was organized by him. Pastor Dylander held service for the Germans regularly in the Wicaco Church, and Muehlenberg's services were held there mainly until the erection of St. Michael's. The Swedish ministers met with the Germans in the earlier meetings of the ministerium. The relations between Provost Wrangel and Muehlenberg were of the most intimate nature; they labored together as brothers in the superintendence of the congregations under their care, and finally when Muehlenberg was working out the enduring const.i.tution of the German Church, Wrangel wrought out that of the Swedish Church. The German Church const.i.tution was prepared with the co-operation of Wrangel, and he attended the meeting of the congregation at which it was accepted, and made an address. From the earliest times to the completion of the final const.i.tution, the influence of the Swedish organization was strongly felt.

2. _The Reformed Churches in Pennsylvania._ The _Dutch Reformed_ congregations at Bensalem and Neshaminy in Bucks County and at Whitemarsh, Montgomery County, were the earliest Reformed Churches in Pennsylvania, and antedate all the German Lutheran congregations except that at New Hanover. These Churches were organized in 1710 by Domine Paulus Van Vlecq, and in each of them a senior and a senior elder and deacon were elected to serve for two years. The senior went out of office annually, and the junior became senior, while the newly-elected officer became the junior. The mode of election is not entirely clear.

The record simply says at Bensalem: "The Church Council, both Elders and Deacons, of Sammeny and Bensalem, were installed (_bevestight_) by Dom.

Van Vlecq May 21, 1710," the day after that given for the organization.

They may have been elected the previous day. At White Marsh the record says: "The church at Wytmess was organized June 4, 1710, the same day the Church Council there was installed." The record of the Dutch Reformed Church at Six Mile Run, near New Brunswick, N. J., organized November 15, 1710, says: "The Church Council was elected Nov. 15, and after having been announced three times, was installed." At the next election it is said: "Anno 1711, Oct. 23, the Church Council was elected, and after having been three times announced without objection made, they were installed Oct. 24," on which date also the treasurer presented his account. There must have been several services on those two days, at each of which the names of those elected were published.

It does not appear in what manner the choice was made. They may have been selected by those in office, and when no objection was made after publication, the consent of the congregation was supposed to be given, or they may have been chosen by vote of the congregation. I am a.s.sured by Dr. Talbot W. Chambers, of the Collegiate Church in New York, that both of these modes are and have long been usual in the Reformed Churches, and that in the old mother congregation at New York, now enlarged to be the Collegiate Church, the former mode of selection has been used ever since its establishment. These officers were named Elders (_Ouderlinge_) and Deacons (_Diaconen_), who, with the Pastor, formed the Church Council (_Kerckenraet_). They were not chosen for life, but in this country, as in Holland, for a fixed term, usually two years.

This organization of the Dutch Reformed congregations in this country agrees, entirely with that of the Reformed Church in Holland, as described by Benthem in his "_Hollaendische Kirchen und Schul Staat,_"

except that in Holland the pastors and elders alone form the Church Council; but there the deacons are also admitted to it in feeble congregations where the number of elders was small. Another feature of the organization of the Dutch Reformed Churches is that, in important cases, all who have ever held the office of elder or deacon are called together to give counsel. The Dutch churches here named were situated near to our Lutheran people, and they were the earliest formed among the Reformed or Lutherans, and must naturally have had an influence on their neighbors. In the Neshaminy settlement were found representatives of three religious bodies: there were Dutch Lutherans, who were afterward visited by Muehlenberg, Swedish Lutherans ministered to by the Wicaco pastors, and in largest numbers Dutch Reformed, with resident pastors, with whom the Scotch-Irish Presbyterian settlers coalesced. The Swedish pastors certainly held services in the Reformed Church, and I have no doubt that Muehlenberg's services were held in the same church, as the Lutherans were few and never had a separate building.

The _German Reformed_ congregations in Philadelphia, 1727, Germantown, Skippach, 1720, Goschenhoppen, 1731, Saucon, 1731, Egypt, 1731, Oley, 1731, Mosellem, 1731, and therefore in general throughout the district between the Schuylkill and Delaware, were formed somewhat earlier than the Lutheran congregations in their vicinity. As the members of the two religious bodies were closely intermarried and often worshipped in the same buildings, it is self-evident that the earlier organizations must have had an important influence on the later. Beside this, in Europe, especially in Holland, but also in Germany, there was a fuller self-government in the Reformed congregations than prevailed in the Lutheran in Germany. Their system was, therefore, better adapted for transplanting to a new country, where there was no connection between Church and State. The earliest German Reformed pastors came by way of Holland, and were aided by the church of that country, so that we may expect to find a close similarity between the Reformed organizations in this country, both German and Dutch, and we will not be disappointed in this. In his "Historic Manual of the Reformed Church," Rev. Dr. J. H.

Dubbs shows such familiarity with the condition and history of the Reformed congregations from the beginning, that it was natural that we should turn to him, as a personal friend through many years, for reliable information as to the form of organization in the older congregation. In answer he says: "There can, I think, be no doubt that the offices of elder and deacon were brought over from the Fatherland, precisely as we have them at present. Max Goebel informs us (_Geschichte des Chr. Lebens,_ vol. ii., p. 76) that in the Reformed Churches of the Rhine country, in the seventeenth and eighteenth centuries, elders were always elected with prayer in the presence of the most prominent members of the congregation. Ordinarily the election was conducted by the Consistory: sometimes by the congregation itself, a double number of candidates being proposed by the retiring members of the Consistory.

Every year one-half of the elders retired from office. The deacons were elected in the same manner as the elders. Their office had special reference to the wants of the poor. The election of elders for life was entirely unknown in the Dutch and German churches. Such is Goebel's account. I have few doc.u.ments of an earlier date than 1740; but between that date and 1760 there are many in which both offices are mentioned. I have a doc.u.ment of 1730 signed by the '_AEltesten_' of the Reformed Church at Philadelphia. A pet.i.tion in English, addressed in 1732 to Governor Gordon, is signed by seven 'Ancients' of the same congregation.

Here four of the names are new, showing an intervening election. The deacons are not mentioned, but would naturally not appear in a doc.u.ment of that kind. Most of the early letters are addressed to the '_AElteste und Diaconen_' of the several churches. The rules for the Government of the Reformed Church at Amwell, N. J., 1749, are signed by the '_AElteste und Diaconen oder Vorsteher._' It seems, therefore, that the two terms were used interchangeably. With regard to the points of doubt you suggest, I can only say:

"1. The two distinct orders, elders and deacons, have certainly existed from the beginning in the American churches.

"2. The name of the second order in German is either Diacon or Vorsteher; the former name probably more ecclesiastical, the latter more popular.

"3. The term of office was always fixed, but the period varied in different congregations. There was no life term, except in the ministry.

"4. The mode of selection probably varied in different churches as it does now. I imagine that in most churches the most prominent members met on an appointed day to hold the annual 'Kirchenrechnung,' and then quietly 'made out,' without a formal election, who were to fill the vacancies in the consistory. Very frequently, no doubt, retiring members nominated their own successors, to be approved or rejected by the congregational meeting." This clear description of German Reformed usage shows how great similarity there was in this respect between the American Reformed descendants of Hollanders and Germans. These Swedish and Reformed modes of congregational organization were here fully in operation in the territory on which our earliest German congregations were established.

3. _The Lutheran Congregations at Amsterdam and London._ The const.i.tution of the Lutheran Church at Amsterdam is the most important and influential original source of Lutheran congregational organizations in America. It is the model from which the const.i.tution of the Dutch Lutheran Churches in New York and New Jersey are directly derived. It is the original source of the const.i.tution of the Savoy Church in London, which claims to be a simple translation of it, with some modifications.

The Amsterdam const.i.tution was, therefore, the immediate basis of the congregations in New York City, Albany, Loonenburg, Hackensack, on the Raritan, and of other congregations in New York founded by Falckner, Berkenmeyer and Knoll. The London const.i.tution was the on which the congregations founded by Kocherthal at East and West Camp, Rhinebeck, Newburg, Schoharie, and those which grew out of them all along the Hudson and Mohawk rested, modified by the influence of the previously existing organizations, based on the Amsterdam const.i.tution. So that is may be said that the Amsterdam const.i.tution, with the modifications made at London, is the source of organization for all the older congregations in New York and upper New Jersey. In Pennsylvania, if my surmise that the Swedish Wicaco Church received its const.i.tution through Fabritius from New York be correct, the Amsterdam const.i.tution underlies the Swedish organization, the influence of which on the German churches we have described. The London book was in the hands of Muehlenberg and the other German pastors in Penna., given to them by Ziegenhagen in London.

Muehlenberg became acquainted with the Dutch Lutheran const.i.tution, based on that of Amsterdam, in 1745, at the Raritan, and in 1750-1752 at New York and Hackensack, where for two summers he was pastor of congregations in which it prevailed. His estimate of it was very favorable; he says: "These Pastors (of the Dutch Church in New York) introduced a const.i.tution, which they have prepared after the model of that of the Evangelical Lutheran Church in Amsterdam, and it was subscribed by them, as well as by the Elders and Deacons, and hitherto the Agende of Amsterdam has been used, all which were very well suited to the circ.u.mstances in America, and served to edification." The influence of these two const.i.tutions, of Amsterdam and London, on those by whom the gradual completion of the work of organization in Penna. was made was very prominent. The London Const.i.tution was the basis of that furnished by Ziegenhagen, Urlsperger and Francke to the Salzburgers, who settled in Georgia, and exerted an important influence on later congregations in that State and in the Carolinas. Having had the continuous approbation and commendation of Boehme and Ziegenhagen, court preachers at London, by whom, to so large an extent, the German immigration to this country was directed and counselled in religious matters, to whom nearly all correspondence was primarily directed, and who stood so near to the sovereign of the colonies, by whom also the calls to the Halle Missionaries were given them though the men were chosen at Halle; this const.i.tution came to the Halle Missionaries clothed with great weight of authority. It is, therefore, right and proper, that above all others, these two const.i.tutions should receive our careful examination. As that of Amsterdam is the earlier, and the original basis of the other, we will first describe it, and then show the modifications made at London.

The _Const.i.tution of Amsterdam_ was originally adopted in 1597 and bore the t.i.tle "Kerkelijke Ordonnantie, for the government, in the doctrines of the Divine Word, administration of the Sacraments and other matters pertaining to the administration of the Church, of the Congregation and Church at Amsterdam, which a.s.sembles in a house and adheres to the genuine unaltered Augsburg Confession, prepared and established by the Ministers and Deputies there, in the year of Christ 1597." The congregation dates from about 1588, and built its first church in 1632, before which time it worshiped in a house arranged for its use, but not having the form of a church. This const.i.tution was revised in 1614, and in 1644 it was accepted as the general const.i.tution for the Lutheran churches in the Netherlands. In 1682 it was materially changed and brought in the shape which it afterwards retained. The original form of 1597, with the changes made in 1614 and 1682 indicated in foot notes, is given in full in the "Geschiedenis der Amsterdamsche Luthersche Gemecnte, door F. J. Domela Nieuwenhuis, Amsterdam, 1876, 8vo. pp. 298, 124." Appendix pp.32-62. It is very full and minute in its provisions and covers thirty octavo pages. A German translation of the edition of 1682 is given in Benthem's Hollaendische Kirch und Schul Staat, Francfurt, 1698. It is divided into two parts.

Part I. Chapter I. Of Doctrine. "The pastors of this congregation shall regulate and determine all their teaching and preaching by the rule of the divine Word, the biblical, prophetical and apostolical writings, and according to our Symbolical Books, to wit:--the unaltered Augsburg Confession, delivered to Charles V., Anno 30, the Apology of the same, the Smalcald Articles, and Formula of Concord, together with both Catechisms of Luther throughout, and shall not teach or preach anything contrary to the same, be it privately or publicly, nor shall they introduce or use new phrases (forms of statement) which are at variance with the same, or contradict them. In like manner in all points in dispute between us and others, they shall be guided and governed by the aforesaid Scriptures and also the aforesaid Symbolical Books, and shall decide and judge them by these alone, and shall plainly declare the foundation and understanding thereof to the congregation. They shall also order and direct all their preaching to the edification of the congregation, in such wise that the Word of G.o.d may be taught purely and clearly, the true doctrine be distinguished from the false and the true doctrine be urged on the people so that they may understand how to guard themselves against false teaching and teachers." This chapter is long and defines the whole obligations of the preachers of the Word. Chapter 2. Of the times and places of a.s.semblage for the preaching of the divine Word. Chapter 3. Of the Sacrament of Holy Baptism. Chapter 4. Of the Sermon of Repentance (Boetpredicatien) and the absolution before the administration of the Lord's Supper. Chapter 5. Of the administration of the Most Holy Supper. Chapter 6. Of Christian Discipline and the Ban.

Chapter 7. Of Marriage. Chapter 8. Of the Visitation of the Sick and of the Poor, who cannot come to church. Chapter 9. Of the Burial of the Dead.

Part II. The Christelijcke Ordonnantie of the Congregation in Amsterdam, of the Conventu Ecclesiastico or Consistory, of the Calling, Office, Ministrations of the Preachers, Deputies (Deputy Elders 1682) and Deacons. Chapter 1. 'Of the Consistory. To the Consistory belong the Preachers, with the Deputy Elders (Gedeputierden Ouderlingen); such other persons may attend as by the usage of the Congregation are called thereto. At the meetings first of all the Holy Spirit shall be invoked, in prayer, and the session shall close with the giving of thanks. The oldest Pastor shall preside, and he, or the oldest Elder, shall present the matters for consideration, call on each for his opinion, and take the vote. In matters of doctrine, where we have the Word of G.o.d, the Preachers alone shall decide according to the same (after consultation with the Elders, 1682), but in matters of government the majority shall decide. In matters of great importance, as the calling of the Preacher, all former Elders, and also the Deacons, shall be called to take counsel and the majority of all votes shall decide (1682 all former Elders, called Oudste Raeden, and all former Deacons). Occasions of discipline of Preachers, Elders, Deacons, or other members were subject to action by the Consistory.

Chapter 2. Of the Call, Office, Duties, Salary and Dismissal of Preachers. The Call, which consists in a nomination and an election, shall be made by the Preachers, Deputy Elders, former Elders (Oudste Raeden), Ruling Deacons and former Deacons (Oude Diaconen). The Candidate, if previously a Pastor, must present testimonials from his previous charge of his irreproachable life and of his adherence to the pure doctrine of our Confession and our Symbolical Books, or if unordained be fully examined and approved, and his ordination promised by the proper authorities, and he must subscribe and obey this const.i.tution with all its provisions. Provision is made for the trial of all charges against a Preacher. The widow of a Pastor receives his salary for nine months after his death.

Chapter 3. Of the Call and Office of the Deputy Elders. The congregation is exhorted on the Sunday before election to pray G.o.d that pious and devout men may be chosen. The Preachers, Elders and Deacons select twice the number of persons to be elected, whose names are publicly presented to the congregation, and any who have well-founded objection to make against any one proposed, is exhorted to present it. At the election the Preachers, Elders, former Elders, Deacons, former Deacons, and the contributing members of the congregation, in this order, present their votes, and those who receive most votes are chosen. The elders elected must present themselves before the congregation, answer publicly the questions as to their confession of faith, promise faithfully to fulfill the duties of their office, and be installed, with the laying on of hands and prayer. Their duties are described at length, and in summary are these: 1. To watch that the Word be purely preached by pious Preachers, the sacraments administered as Christ commanded, and the const.i.tution observed. 2. To see that the Preachers and other ministrants duly and promptly receive their salaries. 3. Watch over the congregation that all sin, shame and offence be avoided. 4. Keep accurate account of all expenditures. 5. After their term of office expires attend all meetings of the Consistory when called. 6. Carry out, when they enter upon their office, all measures taken by their predecessors for the peace and prosperity of the congregation. 7. On all festive and Sunday services stand at the church doors with plates to receive the offerings for the use of the church.

Chapter 4. Of the Call, Office and Duties of the Deacons. The Deacons are elected at the same time, place, and in all respects in the same manner as the Elders, and they also are installed exactly as the Elders.

Their duties are these: Like the Elders to collect the offerings at the church doors made for the poor, and to keep an account of the receipts in a separate book; annually to visit the families of the congregation and receive their offerings for the poor, and to use and apply these gifts for the benefit of the poor; when distinguished and wealthy Lutherans visit the place to call upon them and ask an offering for the poor; to receive all legacies intended for the poor, and to keep an account of all these receipts. Then follow full directions for the care and relief of the poor, the needy, the stranger, with a thoroughly organized system for the whole work. The Deacons have nothing to do with the general affairs of the congregation, but are charged with the care of the poor and needy, and with this alone.

Chapter 5. Of the Office and Duties of the Comforter of the Sick, and s.e.xton. The congregation shall have a Ziekentrooster, who shall also be the s.e.xton (Koster en Knaap). The duties of this office are: Diligently to visit the sick, especially such as are in need, and to bring to them the comfort and directions of the Word of G.o.d. To give notice to the Pastor of those who desire the sacrament. To report to the Deacons any cases needing relief. To serve also as s.e.xton to the church. They shall receive a proper salary from the Consistory.

Chapter 6. Of the Obligations of the Congregation to its Preachers, Elders and Deacons. Chapter 7. Rules for those who receive alms from the congregation.

In the articles on which the Preachers of the Augsburg Confession in Amsterdam are called, and by which they are to be governed in their whole office and ministrations, adopted in 1607, not only are all the statements of doctrine given in the const.i.tution repeated, but there is this additional provision: "They shall, with good judgment and reasonable prudence, exclude from the use of the Sacraments and of the Ministrations of our Church, Papists, Anabaptists, Schwenkfelder, Calvinists, New Manicheans or Flacianer, and all others, who not only do not hold our doctrine, but also are an occasion of offence, and lead away the simple and weak."

This Amsterdam const.i.tution is one of the most carefully prepared, well digested instruments of the kind ever produced, very full in all needed provisions for the adminstration [tr. note: sic] of the affairs of the congregation, and pervaded by a devout spirit; sound in the faith and watchful of the life of Pastors, Officers and members. It well deserves the prominent place it holds among the sources of Lutheran organization in the New World.

_The London Const.i.tution._--St. Mary's Church in the Savoy, was organized in 1692 by the members of the older Hamburg church who lived west of Temple Bar, and received from King William an old Jesuit chapel, which stood on the ground which had belonged to the Duke of Savoy, which was reconstructed in 1694; a new church was erected in the same place in 1768. Its first pastor was M. Irenaeus Crusius, in whose time the const.i.tution was adopted, in 1695. The preface says: "We, the present Pastor and Deputy Vorsteher, have taken the Kirchenordnung used by our brethren in Holland, have caused it to be translated into German, and, except for urgent reasons, have altered nothing therein, in order that our unity might the more clearly appear." The translation is made from the edition of 1682, and Benthem's translation agrees so nearly with it, that the one must have been used by the other; Benthem's preface is dated 1697, the London is dated 1695, and seems to be the earlier.

It is divided into two parts, the first containing the Kirchenordnung covers the ground of the Amsterdam book; the second contains the Order of Service which is not found in that of Amsterdam, where the Antwerp Agenda took its place. The part containing the Kirchenordung is all to which the preface refers when it is said that it was taken almost exactly from the Amsterdam book. It also is divided into two parts, the first of which contains the same eight chapters already described in the Amsterdam book, the ninth in the edition of 1597 having been omitted in 1682. These chapters agree almost verbally with the Amsterdam book. The statements of doctrine are exactly the same, and I have noticed throughout this part no material change, except that the duties of the Amsterdam comforter of the sick are a.s.signed to the pastor. The Second Part differs materially from that of the Amsterdam Book, the chief differences being that there is but one order of congregational officers, Vorsteher, to whom all the duties of both elders and deacons are a.s.signed; there is no comforter of the sick, but only a s.e.xton; the contributing members take part in the election of the pastor as well as in that of Vorsteher; and there is no Consistory, but simply a meeting of the Vorsteher, in which not only does the pastor not preside, but his presence is not mentioned. In so far as these and other minor changes allow, the very words of the Amsterdam book are used. The contents of this part are: Chapter I. Of the Calling and office of Preachers and Deputy Church Vorsteher. Twelve Vorsteher are to be elected by the contributing members, who in important matters shall confer with the Preacher, take counsel from him and from the congregation in case of need, otherwise they shall refrain from molesting each other, except for good cause. The Vorsteher shall meet once a month, and absent members are fined; they each preside in turn for one month. In cases of importance the whole contributing membership are called in, and not alone those who have held office as at Amsterdam.

Apart from these changes the provisions are the same as for the Consistory at Amsterdam; questions of doctrine being decided by the pastor alone, as at Amsterdam. Chapter II. Of the Call, Office, Salary and Dismissal of Preachers. Except that the nomination and election of the preacher is made by the whole contributing membership, and that controversies concerning questions of doctrine are to be determined, when they threaten the peace or unity of the congregation, by the decision of one or three German Universities of the Lutheran faith, instead of by the Synod, as in Holland, this article is taken bodily from the Amsterdam book. Chapter III. Of the Call and Office of the Deputy Church Vorsteher. Six Vorsteher are elected annually by the contributing members, without previous nomination, to serve for two years, and at the election when the names of those receiving most votes are announced, an opportunity is given for objection to any of them to be made, and if any be seriously objected to, a new vote shall be taken in those cases. The provision for installation is omitted, so that in all probability there was no imposition of hands. Otherwise, this chapter is taken bodily from that concerning deputy elders at Amsterdam, with the mere subst.i.tution of the word Vorsteher. Chapter IV. Of Provision for the Poor. The Vorsteher shall appoint two of their number, every two months, to take charge of the offerings, collections, legacies, etc., for the poor. The offerings for the poor on Sunday were placed in a separate vessel provided in the church. With some slight variations the whole work of the deacons at Amsterdam is here renewed, except that it is a.s.signed to two of the Vorsteher, in turn, for two months. Chapter V. Of the s.e.xton. That portion of this chapter which refers to Koster and Knapp at Amsterdam is retained, and that concerning the Ziekentrooster omitted. Chapter VI and VII are as at Amsterdam.

We here close the examination of the organization of Lutheran congregations existing in this country when Muehlenberg came, of the influences by which it had been produced, and of the European Lutheran const.i.tutions which then and afterwards formed the basis on which it rested. We go on to describe the gradual formation, under Muehlenberg and the Halle Missionaries, of the const.i.tution, afterwards accepted generally by the American congregations.

HENRY MELCHIOR MUEHLENBERG.

In 1742 H. M. Muehlenberg arrived in Pennsylvania, where he not only ministered to several congregations, but soon became virtual superintendent of all the congregations. He brought the troubled affairs of his own pastorate into order. He gradually guided and was guided to a complete organization of his congregations. He prepared and introduced the well ordered const.i.tutions by which their affairs have been regulated ever since, and which now forms the Order of Government throughout the body of older congregations. His labors and counsels were sought for, in ever-widening districts, until his oversight extended from the middle of New York to Georgia. He gathered the pastors and representatives of the congregations together and formed the United Evangelical Lutheran Ministry, of which union he became Senior; and he prepared the Order of Worship used throughout the churches. Whether authority from the Fathers at Halle and London at the beginning formally charged him with the oversight of the churches, I do not know; but the common consent of all concerned, and their urgent demand of such labor from him, actually made him Senior of the Ministry and Superintendent of the Churches, as well as missionary in chief to the scattered Lutherans in this land. He was called of G.o.d to this high office, and the call came through the churches, formally perhaps, certainly really.

And he was admirably fitted for this great work by natural talents and character, by liberal culture with severe formative trials in the attainment of it, and also by the peculiar circ.u.mstances and influences which surrounded him before coming to America.

His large mental powers, his force and energy of purpose, his self-forgetfulness and power of endurance, his consuming zeal and devotion of his whole faculties to his work, his tender sympathy and ardent love of souls, together with his admirable judgment and prudence, made him a born ruler of men.

There is one characteristic of the Patriarch of the Lutheran Church in America which is of such importance to his own times and which, after a century has pa.s.sed, continues to have so great significance, that it claims attention; it is his fidelity to the confessions of the Lutheran Church. The foundations of the organization of that church here were firmly placed upon those confessions in their entirety and in their true meaning. The relation of Muehlenberg to the confessions was in his own lifetime openly questioned by some of his co-laborers in Pennsylvania, like Stoever and Wagner, who affirmed that the Halle Pietists were not sound Lutherans; the same hue and cry was raised in New York by Berkenmeyer and Sommer, who were representatives here of the orthodoxy, which in Germany contended against Pietism; other good men, like Gerock and Bager, who had not been sent from Halle, sympathized with this feeling, and finally, with some encouragement from Gerock, Lucas Raus, in whom personal enmity toward Muehlenberg had been rankling for years, brought direct charges of want of fidelity to the confessions against him before the ministerium and offered to support them with evidence in writing. There have been those in these later years, who having themselves departed from the old confessions of our church, have affirmed that Muehlenberg had allowed himself the same liberty, and that he and his coadjutors had not themselves maintained, nor required of ministers and congregations an absolute, unconditional and complete acceptance of the confessions. The charges of his contemporaries were based on their general impression concerning the Halle school of pietism, and were entirely unsustained by any evidence furnished by Muehlenberg. The falsity of the charges, by whomsoever made, will be shown by the facts that in the ordination of ministers, in the reception of congregations into the union, and in the const.i.tutions which they prepared for congregations, they required acknowledgement of the confessions and adherence to them in the most absolute terms. If we take Kurtz's ordination as a test, the evidence concerning which is full, we find among the questions to which he must furnish a satisfactory written answer, this one: "Ob unsere Evan. Luth. Lehre die allein gerecht-und seligmachende, und wo sie in Gottes Wortgegruendet sey?" Is our Evangelical Lutheran doctrine the only justifying and saving doctrine, and on what proofs of Holy Scripture does it rest? To this his answer is: "Ja und amen ist dieses solches, solches beweise ich, etc." "Yea and amen is it such, and I prove it thus, etc." In the revers which he was required to subscribe before ordination were contained the conditions on which he received and could exercise his office, and among them these two: "III. To teach nothing else, publicly or privately, in my congregation, except what accords with the Word of G.o.d and the Symbolical Books of the Evangelical Lutheran Church, and to this end diligently study the same. IV. To introduce no other ceremonies in public worship and the administration of the sacraments than those which have been introduced by the collegio pastorum of the united congregations, and to make use of no other formulary than that which they appoint for me." The declaration of the Tulpehocken Church, when it applied for reception, is given in full in Halle Records, new edition, pp. 139-141, and shows the conditions on which congregations were received, because the paper had been prepared for that purpose and exhibits "the steadfast adherence of the united ministers to the confession and doctrine of the unaltered Augsburg confession, which had here been attacked by false brethren, by fanatical sects, by epicureans and by divers others, in which a.s.saults they had not only themselves continued steadfast, but had held firm the Evangelical Lutheran Church members, and had gathered them and increased their number, be it said to the glory of G.o.d, who had stood by them." The doctrinal foundation on which Muhlenberg [tr. note: sic] placed the congregations in their const.i.tutions may be seen in that of the Augustus Church, 1750, hereinafter given. In 1762 it was deemed better to limit the congregational obligation to the Augsburg Confession; I have no doubt that it was done because an acquaintance with the whole symbols could scarcely then be expected of the congregation, while they continued to demand an obligation to the whole symbols of the ministers. As to the doctrinal basis in the const.i.tution of the ministerium, nothing was formally established, there was no written const.i.tution until after the separation of the missions in this country from the patronage and government of the Old World after the independence of the States, in 1781.

But the charges made by Lucas Raus afforded Muehlenberg occasion to make his position very clear. These charges were referred to the Swedish pastors Provost Wrangel and Borell, to whom the written evidence was to be submitted, all of which they sent to Muehlenberg so as to enable him to make his answer. That answer shows that under what he deemed unjust a.s.sault and provocation, he was capable of vigorous indignation. The charge seems to have been sustained by nothing else than the statement that Halle Pietists were not orthodox Lutherans; and secondly, that Muehlenberg alleged that the Lutheran Church had some imperfections.

Beside this charge of heterodoxy was another of life and conduct unworthy a Christian, which, from the proof, seems to have consisted in not estimating the complainer sufficiently highly and not treating him as he thought he deserved. But the wounded vanity of Raus had at least the good results that it caused to be written the statement in which Muehlenberg, with indignation repels the outrageous charge. From this statement, preserved with the other papers in the case in the Archives at Halle, and copied for the new edition of the Halle Reports, I quote this pa.s.sage: "Ich biethe dem Satan und seinen dienstbaren Luegen-Geistern Trutz um etwas auf mich zu beweisen, das wider der Lehre der Apostel und Propheten und unserer Symbolischen Buecher streiten sollte. Ich habe oft und vielmals gesagt und geschrieben das ich an unsere Evangelische Lehre, nach dem Grunde der Apostel und Propheten und unserer Symbolischen Buecher, keinen Irrthum, Fehler oder Mangel faende." "I defy Satan, and all the lying spirits who serve him, to prove against me anything in conflict with the doctrine of the Apostles and Prophets and of our Symbolical Books. I have often and again said and written that I have found in our Evangelical doctrine, founded on the Apostles and Prophets, and set forth in our Symbolical Books, neither error, fault or anything wanting." If these words are not clear enough and strong enough to answer any charge of confessional disloyalty, it would be difficult to say how it could be done.

I must avoid any entrance into the personal life of Muehlenberg, but there were influences exerted on him by his surroundings which trained and fitted him for his great life-work as the organizer of the Lutheran Church in America, to which I must allude.