Strieter Autobiography: Newburgh
January 11, 2016 Leave a comment
In 1854 a small portion of Zion’s Church in Cleveland, Mr. Pastor Schwan’s congregation, branched off and formed an independent congregation in Independence, Cuyahoga County, Ohio, near Newburgh, two miles south, and named it St. John Church.1 Twenty or so families combined to form it. They built a little frame church and a small parsonage behind it. They called me to be their pastor. In October 1854 I moved there with my young wife, Mother-in-law Ernst, and her five younger little daughters.2 On the 18th Sunday after Trinity I was installed by Pastor Schwan, with Pastor Kühn from Euclid and Pastor Steinbach from Liverpool assisting. The church was dedicated at the same time. Pastor Kühn delivered the sermon. Pastor Steinbach presided at the rite of dedication.3 On the 19th Sunday after Trinity I delivered my inaugural sermon.
I preached and taught school during the week to twenty or so children. With the exception of one family and a widow Z. they were all Hanoverians. Father H. H. Böhning was the senior member. When we met to elect our Board of Elders and determine the salary (I was to be paid two hundred dollars per year), Father Böhning said, “I will give this much.” And he went through the ranks this way, and asked at the end if they were happy with that. “Yes,” they said, cheerfully and unanimously. Besides the two hundred dollars they also gave wood for fuel and a lot of other stuff. They took very good care of us. There I had it very nice for a change. The people loved me and bore with my weakness4 very patiently. They also loved my wife very much. The girls M. B. and M. B. gave her a new dress every year. They also liked Mother-in-law Ernst and the girls. The dear people came to church very regularly, and the same was true for Catechism instruction and the men’s attendance at congregational meetings. There was a very brotherly spirit among us.
My church attendees [Kirchkinder] enjoyed listening to God’s Word. It also had its fruit. One time Widow Z. came to me and said that her neighborlady had brought her an entire basketful of goodies, and when she asked why she was doing this, she had answered, “On Sunday the pastor preached about love, and it went to my heart.”
One time H. B.5 spoke his mind to me rather quite freely and definitely said more than he should have. The next day he came: “Mr. Pastor, I am sorry. I have as many regrets about what I said as I have hairs on my head.”
One time I noticed that a certain man had peered into the glass a little too deeply. The next morning there was a knock at the door. I said, “In here [Herein]!” which is what we said back then. In comes my man So-and-so. I say, “Have a seat, sir!” He sits down. I say, “Now, my dear man, what brings you to me this early?”
He says, “Oh, sir, you know that already!” and he started to cry and pleaded with me to forgive him anyway.
One time I stayed overnight at Father Böhning’s. Before going to bed he read from the Bible, prayed, and sang with his family the entire hymn, “Now Rest Beneath Night’s Shadow,”6 and my, how lovely! My Newburgers, as they called us, were good singers overall. We would also sing in four parts. My Ernst Böhning sang a splendid bass, and my Friedrich Tönsing a fine tenor. Mary Böhning and Mary Borges and several others sang the first part and W[ilhel]m and John Böhning sang alto.
Almost every Sunday we were taken along as guests after the service. Often we ended up at Father Böhning’s. The good old mother boiled us pea beans [Vicebauna] with a long sausage in there and meat. Beforehand there would be a milk soup with these tiny little dumplings. My, that was delicious! The Borges family also invited us often and took us along, and many others did too.
I received a call from the vicinity of Baltimore, but the Newburgers would not release me. Another one from the vicinity of Columbus, Ohio, but again I was not released, and yet another from old Frankentrost, but they would not release me then either.
Now my Jüngel7 came to me one day. I say, “What brings you to me so unexpectedly?”
He says, “Tomorrow morning I will tell you.” In the morning he took a letter from Dr. Sihler out of his pocket with an enclosed call and accompanying note from W[ilhel]m Stelter, from Crystal Lake, Marquette County, Wisconsin. In it was stated that over 300 families had been deserted by their preacher and had been left for the fanatics and Albright Brethren there. Help had to be provided immediately. Dr. Sihler had thought of us both.
Jüngel said, “I cannot and I dare not leave. I have recently received a United congregation in Amherst, which I dare not abandon. You must go.”
I presented it to my congregation. Fritz Tönsing was chairman. It was discussed back and forth, all of it in favor of my staying. Finally the chairman says, “I will call the question now, so that we know where we stand. All in favor of letting our pastor move, say Yes!”
Everybody was silent.
“All opposed, No.”
“No,” everybody called out.
Tönsing smiled and said, “I am going to ask again, but a bit differently: All who are convinced in their conscience that we should let our pastor move, say Yes.”
“Yes,” they said, though very meekly. That was in November 1859.
With my neighboring ministers [Amtsnachbarn] I was on good terms. I visited them and they me. Held conferences with each other regularly. In Cleveland was Schwan. He was our senior. In Ohio City, now West Cleveland, my dear Lindemann. Already at the seminary we had gotten along very well.8 In Euclid was Kühn. In Liverpool first Steinbach, then Jüngel. He was also at the seminary with me and we were always close friends.
I know that one time Schwan and Lindemann marched the five miles out to me. I walked to Schwan after school almost every Monday. We also went to take baths together in Lake Erie and often went for walks. After these recreations we would set about on our sermon for the next Sunday. Schwan had the Latin Harmony9 and I had Luther. He would read, then I would read. At this point he would ask, “Strieter, what should we use?” I would then have to start outlining, and he would laugh sometimes, but he also often commended me. One time he said, “Your outline is absolutely excellent. If Walther had it, he would turn it into a sensational sermon, but you, sir, are too stiff.”
I said, “Yeah, how does one go about becoming more smooth?”
He said, “Copy someone else’s sermons, so that you get into a different channel. Take Fresenius.10” I buy myself Fresenius right away11 and start copying, word for word in fact, and I commit it to memory. Sunday I mount the pulpit and repeat everything beautifully up through half of the first part; at this point I lose my line of thought. My Tönsing was sitting close to the front and looking me right in the eye. As I was losing it, he looked down at his feet. I didn’t get back on track; everything got jumbled together. Finally in my anxiety I say, “Amen!” Before everyone left, I signal my Tönsing: “Did you notice something today, sir?”
He says, “Yes sir, I did. You lost your spot.”
I put my Fresenius in the corner though and went back to making my own sermon, after I had made my usual study of Luther, especially his House Postil.12 This was my method: When I was finished with Luther, I started thinking and prepared the whole thing in my mind right up to the Amen, and then I wrote it and delivered it that way.
One time conference was held by me. Jüngel brought his neighboring United minister along. He already had all sorts of United ideas during the conference. Theology was also discussed during dinner. After Lindemann had spoken, the United gentleman said, “That all depends on how you look at it.”
Lindemann lifted his plate into the air: “How you look at it!? This is a plate, no matter how I might look at it.”
The gentleman was silent, but after the meal he took his hat and left.
One time Lindemann and I had to go to Holmes County, Ohio, where I had been together with B[esel], in order to dedicate a church. Engelbert was there now.13 Lindemann preached in the morning and I in the afternoon. Because of the sermon I gave, I continued to get quite a bit of razzing. That’s because I was betrayed.14 I had my dear old Pennslyvania Dutchmen in front of me and was going right along in my sermon and said that on the Last Day our dear Lord would call out, “Jack, John, George, come out!” and just like that they would be standing there with glorified bodies. To my Pennsylvania-Dutchmen it wasn’t funny at all; they all had on completely serious faces. The dear old Arnold had already told me earlier, “I think you are a pretty smart guy [Ich denk, du bist a ziemlich smarter Kerl].”
1 Today this is St. John Lutheran Church of Garfield Heights.
2 Henry F. Rahe, Johannes and Elizabeth’s eventual nephew (a son of Elizabeth’s next oldest sister Martha), in his previously cited “Sketch of the Parents of the Ernst Girls” (rf. endnote 21 here), writes: “When they got to Newburgh, Rev. Strieter could not support the Widow Ernst and her five daughters, and besides the parsonage was too small. Aunt Martha worked out and they farmed out three of the girls to other pastors. Aunt Sophie, Aunt Sarah and my mother, Anna, all of them under eleven years of age were the ones placed in pastors’ families and they had a hard life of it. Aunt Sophie, who resembled her mother in stature, temperament and will power more than any of the other girls, would not put up with this farming out proposition and they had to take her home and keep her there until after her confirmation. She then went to work for Rev. H. C. Schwan. It no doubt was a hard thing for Grandmother Ernst to send her young girls, eight, nine, and ten years old, to other people even if they were ministers. It was her own doing, and Uncle Strieter was to blame for much of it. All relatives, both from the Ernst and Wittig sides, opposed her determination to go with Strieters, and promised her all the help she would need to raise her family. This act estranged her from all her relatives, especially her brother. She never corresponded with any of them or visited them. She was the one who was estranged and not the relatives. In later years and especially in her last illness (Uncle Leutner in whose home she died told me this), conscience pangs bothered her, on account of her conduct toward her relatives, especially her brother and the separation from her husband. I once spoke to Uncle John Strieter about this moving of the family from Vermilion and he admitted that it probably would have kept the family together had they remained in Vermilion and would have been ‘better according to human reason, but what was to be, was to be.’”
3 From the “Church News [Kirchliche Nachricht]” section of the November 21, 1854, issue of Der Lutheraner: “After a number of members of the Cleveland congregation formed their own parish with our consent, St. John’s Congregation in Independence, and issued an orderly call to Mr. Pastor J. Strieter, who had been in Elyria and Vermillion [sic], he was committed by me to his new office, at the behest of the Most Reverend President of the Middle District of our synod, Mr. Dr. and Prof. Sihler, on the 18th Sunday after Trinity, with Mr. Pastors Kühn and Steinbach assisting, and the newly erected church was dedicated at the same time. — Now may our dear fellow believers include also this congregation in their prayers. — H. C. Schwan. Address: Revd. J. Strieter, Newburgh P. O., Cuyahoga Co., O[hio]” (p. 56).
4 Strieter more than once mentions “his weakness,” and he seems to be referring to something in particular. Later in this chapter he specifies this weakness by referring to the delivery of his sermons.
5 This is perhaps the “Father H. H. Böhning” he mentions earlier, but since Johannes always uses his last name elsewhere, it is more likely someone else.
6 The original hymn has nine stanzas.
7 Heinrich Jüngel, originally from Hesse-Darmstadt, was pastor in Valley City, town of Liverpool, Medina County, Ohio.
8 Wilhelm Lindemann, originally from Hanover, had enrolled at Fort Wayne during the 1851-1852 school year.
9 This refers to the Harmonia Quatuor Evangelistarum or Harmony of the Four Evangelists, a harmonizing of and commentary on the four Gospels begun by Martin Chemnitz, continued by Polycarp Leyser, and completed by Johann Gerhard in 1627.
10 Johann Philipp Fresenius (1705-1761) was a pietistic Lutheran pastor at Nieder-Wiesen, Giessen, Darmstadt, and Frankfurt am Main, who remained loyal to the Lutheran Confessions and opposed the Moravians.
11 Since it appears that Schwan and Strieter studied and preached on the Gospels together, the book Strieter bought was probably Heilsame Betrachtungen über die Sonn- und Festtags-Evangelia (Beneficial Reflections on the Sunday and Festival Gospels), first published in 1750. Fresenius also had a book of sermons on Epistle texts published in 1754.
12 There were two editions of Luther’s House Postil (a postil is a book of sermons). The first was published in 1544 by Veit Dietrich, formerly Luther’s personal secretary. The second was published in 1559 by Andreas Poach, a former student of Luther, on the basis of the notebooks of Georg Rörer, a deacon at the Wittenberg parish church and tireless transcriber and copier of Luther’s sermons. (Thus Poach’s edition is sometimes also called Rörer’s edition.) From the next chapter we know that Strieter possessed the German volumes of the first Erlangen edition of Luther’s works (1826-1857). Volumes 1-6 of that edition (1826) contained Luther’s House Postil, interspersing the sermons found in both Dietrich’s and Poach’s original editions.
13 Wilhelm Engelbert, originally from Nassau, had enrolled at Fort Wayne during the 1852-1853 school year and had graduated in 1855.
14 Namely, Pastor Lindemann told the other pastors about Strieter’s sermon when they got back. Pastor Engelbert’s account of this dedication was published in the February 18, 1859, issue of Der Lutheraner (vol. 15, no. 13): “This past 17th Sunday after Trinity [September 26, 1858] was a day of celebration for St. John’s Evangelical Lutheran Church in Holmes County, Ohio, for they had the great joy of consecrating their newly erected frame church. In the morning Pastor Lindemann preached on Galatians 2:16 and presented on that basis: What the true adornment of an evangelical Lutheran church is, namely 1. the pure message about justification, and 2. the listeners who make this message their own in true faith. In the afternoon Pastor Strieter preached on Luke 19:1-10 and showed from that text: 1. how Christ has moved into this church, and 2. how we should serve as his hosts” (p. 103).
[Read the next part here.]