Part 1 (1/2)
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 wors.h.i.+p 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 wors.h.i.+p, 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 wors.h.i.+pped 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.