Quote of the Week – Worthily, Not Worthy

The following is taken from A Sermon on the New Testament, that is, on the Holy Mass (1520) by Martin Luther. The work as a whole does not yet represent Luther’s mature thought on the Lord’s Supper, but it does “replace the traditional notion of the mass as a sacrifice with the scriptural teaching of the Lord’s Supper as a testament” (LW 35:77). The very first paragraph is also a masterpiece on the purpose and limitations of the law, and may appear in a subsequent Quote of the Week. In the quote that follows, from paragraph or section 15, Luther helps us to distinguish between taking the Lord’s Supper in a worthy manner (cf. 1 Corinthians 11:27) and taking it as intrinsically worthy people (which we neither can nor do).

Now if one of these two thoughts should assail you (since even [when we believe Christ’s testament in the Lord’s Supper] these thoughts do not leave)—the first, that you are way too unworthy of such a rich testament, and second, even if you were worthy, what it gives is still so great that human nature shudders when confronted by the greatness of the gifts (for what can be missing when there is forgiveness of all sins and eternal life?)—then, like I said, you must pay more attention to the words of Christ than to such thoughts. He will not lie to you; your thoughts will deceive you.1 If a thousand gulden [or $300,000] were bequeathed to a poor beggar or even to a buffoon, he would not claim it out of his own merit or worthiness, nor would he relinquish it on account of how great the gift was. And if anyone would throw his unworthiness and the greatness of the gift in his face, he would certainly not let any of this scare him away and would say, “How is this your business? I know very well that I am unworthy of the testament. I do not claim it on the basis of my merit, as if anyone owed it to me, but on the basis of the favor and grace of the testator. If he did not think it was too much to bequeath to me, why should I despise myself so, and not claim and take it?”

Source
Weimarer Ausgabe 6:361,362

Endnote
1 Luther has this, intentionally or not, in the form of a memorable rhyme: Er wirt dir nit liegen, deyn gedanckenn werden dich triegen.

Quote of the Week – Predestination Made Certain in Christ

In the Scriptures, the doctrine of election is taught as a comfort for souls troubled by their sins and oppressed by the cross. However, we often end up doing precisely that – troubling our souls – whenever we attempt to find the answer to the question, “How do I know I’m one of the elect?” anywhere but in the Scriptures themselves. The following excerpt answers this question from the Scriptures. It is taken from the Formula of Concord, Solid Declaration, Article XI (The Eternal Predestination and Election of God), verses 65 and 66. It should also be stated that the doctrine of election was never intended to be a security blanket thrown over a sinful lifestyle, and those who use it that way are misusing it and are on the path to forfeiting its comfort.

Accordingly this eternal election by God should be considered in Christ, and not outside of or apart from Christ. For it is in Christ that God has elected us, the holy apostle Paul testifies, before the foundation of the world was laid [cf. Ephesians 1:4], and it is written that the Lord has loved us “in the Beloved One” [Ephesians 1:6]. But this election is revealed to us from heaven through the proclaimed Word, when the heavenly Father says, “This is my beloved Son, in whom I am well pleased. Listen to him” [Matthew 17:5]. And Christ says, “Come to me, all you who are weary and burdened, and I will refresh you.” And about the Holy Spirit Christ says, “He will glorify me, for he will take from what is mine and will proclaim it to you” [John 16:14], and he “will remind you of everything I have said to you” [John 14:26]. And so the entire Holy Trinity—God the Father, Son, and Holy Spirit—directs all people to Christ as the Book of Life in whom they should seek out and learn the Father’s eternal election. For already from eternity the Father has decreed that the one he is going to save, he is going to save through Christ, as Christ himself says, “No one comes to the Father except through me” [John 14:6], and in another place, “I am the gate; if anyone enters through me, he will be saved” [John 10:9].

Source
Die Bekenntnisschriften der evangelisch-lutherischen Kirche, 2nd ed. (Göttingen: Vandenhoeck & Ruprecht, 1955), p. 1082.

Quote of the Week – Grace Means Unearned

The following is taken from Philip Melanchthon’s Apology (or Defense) of the Augsburg Confession, Article IV (Justification), verses 40 and 41:

Since then no one is able to keep God’s law by his own powers, and all are under sin and deserve to be condemned to eternal wrath and death, we are therefore unable to be freed from sin or to become upright in God’s sight through the law. Instead, forgiveness of sins and righteousness is promised through Christ, who has been given for us to pay for the sins of the world and who is the only Mediator and Redeemer. And this promise does not say that you have grace, salvation, etc. through Christ if you earn it. No, he offers forgiveness of sins purely out of grace, as Paul says, “If [forgiveness of sins] is by works, then it is not grace” [Romans 11:6]. And in another place: “This righteousness that avails before God is revealed apart from law” [Romans 3:21], that is, forgiveness of sins is offered for free.

Source
Die Bekenntnisschriften der evangelisch-lutherischen Kirche, 2nd ed. (Göttingen: Vandenhoeck & Ruprecht, 1955), p. 167,168

Quote of the Week – Different Dishes, Same Food

Martin Luther preached the following in his sermon on the Saturday after the Festival of the Nativity of Mary, September 11, 1540, his fourth sermon on John 4 and his final sermon in a series on John 3 & 4. He was preaching on 4:10 when he said:

But since we don’t apply any respect to the divine Word and don’t seek out anything of our own proper glory either, we therefore don’t listen to the Word, and no one is listened to with any interest unless he has a good, clear voice. When you get to that point, you have already become half a Jacob, when you pay more attention to the pastor than you do to God, and when you do not see God’s person but merely gape to see if the person is learned and skilled and has an interesting style or good diction. For the man who speaks poorly is speaking God’s Word just as much as the man who can speak well. When a father speaks God’s Word, God is speaking just as much as he is, and when your neighbor speaks God’s Word, it is no less the Word than the angel Gabriel spoke. Whether a schoolboy speaks it or the angel Gabriel pronounces it, the Word is no different; it’s just that the one can present it better than the other. The dishes may be dissimilar; some are silver, others are tin or earthen vessels enameled with clay. But one and the same food is served in silver and tin, etc., and wild game that is well seasoned and prepared tastes just as good from a wooden bowl as it does from a silver one.

Source
Weimarer Ausgabe 47:229-230

Life of Tilemann Heshusius

Tilemann Heshusius, taken from Leuckfeld's 1716 biography. The caption reads: "This is Heshusius, a man of great gifts | Whom few truly appreciated; many rejected him | My reader, read this work; consider it impartially | And see whether or not people have done too much to Heshusius."

Tilemann Heshusius, taken from Leuckfeld’s 1716 biography. The caption reads: “This is Heshusius, a man of great gifts | Whom few truly appreciated; many rejected him | My reader, read this work; consider it impartially | And see whether or not people have done too much to Heshusius.”

Translator’s Preface

My first introduction to Tilemann Heshusius (also spelled Heshus or Heshusen) was in either Survey of Theological German or European Lutheran German Writings – two courses I took at Martin Luther College. From time to time the professor would hold Fluffstunden or “fluff classes,” so named because we had no homework due for those classes. In the “fluff classes,” he would tell us about the life and work of various famous Lutherans, usually the Lutheran author of whichever work we happened to be working through at the time.

The detail that stuck out for myself and many students during the “fluff class” on Tilemann Heshusius was that Heshusius supposedly got kicked out of one of his positions for decking a Crypto-Calvinist. (This same professor, now retired, also likes to tell the story of the student who was unfamiliar with Crypto-Calvinism and thus erroneously thought that what the professor found so amusing about Heshusius was that he had decked a “crippled Calvinist.”)

I recently had the opportunity to glean from Heshusius’ knowledge in preparation for a sermon on Isaiah 40:31. God willing, I will post the fruits of that labor later this week. In the process, I thought it would also be a good idea to review Heshusius’ life, which was indeed characterized by battles with Crypto-Calvinism, although I was unable to confirm the story of his physical altercation. Crypto-Calvinists were Calvinists posing as Lutherans who undermined and weakened especially the biblical (and Lutheran) teaching about baptism and the Lord’s Supper.

The definitive biography on Heshusius is Johann Georg Leuckfeld’s Historia Heshusiana oder Historische Nachricht von dem Leben, Bedienungen und Schrifften Tilemanni Heßhusii (Quedlinburg and Aschersleben, 1716), available at the Post-Reformation Digital Library. Lacking the time to translate Leuckfeld, I opted to work through “Tilemann Heshusius’ Leben,” a relatively short piece that was copied from the preface of an 1862 reprint of one of Heshusius’ works and printed in the October 29, 1862, issue (vol. 19, no. 5) of Der Lutheraner (ed. C. F. W. Walther). The endnotes below are my own.

Men like Heshusius always make me as a pastor wonder just how soft we American Lutherans have become in adhering to and defending the truth. May the Lord of the Church use the example of Heshusius at the very least to urge us on to a more zealous promotion and defense of the true and pure doctrine of his Word.

Life of Tilemann Heshusius

In the last issue we advertised the little book by Heshusius, Who Has the Authority, Eligibility, and Right to Call Preachers? [Wer Gewalt, Fug und Recht habe, Prediger zu berufen?], which had just been published.1 We also promised to acquaint our readers with the turbulent life of this noteworthy man.2 We will do this by sharing the short biography that can be found in the preface of the just-mentioned little book, which we hereby strongly recommend to our readers yet again. In the preface just referred to, it reads as follows:

Tilemann Heshusius, the author of this little book, not only generally occupies a place among the most learned, brilliant, godly, and experienced theologians and among the most forceful and faithful warriors for the pure doctrine of Luther in our church, but it was precisely many of his particular experiences that taught him especially how important it is that the right to call and depose preachers be administered by those to whom God himself has awarded it in his word, namely, by the church or congregation. The entire life of our Heshusius was namely, as Heinsius notes in his church history, “an almost continual wandering,” and in fact for this reason in particular: At his time partly the secular government and partly the so-called religious leaders [Geistlichkeit] almost exclusively arrogated to themselves all ecclesiastical authority, and especially the authority to call and depose public ministers [Kirchendiener]. If this authority had been in the hands of his congregations, who mostly stuck by him as a highly gifted and zealous preacher of God’s word, then he would not have taken the walking stick in his hand as often as he did, and would not have had to experience the distress of abandoning his cherished congregations and surrendering them to false teachers.

The life and activity of our Heshusius occurred mainly in that period immediately after Luther’s death, during which the Crypto-Calvinists (that is, the secret, disguised Calvinists) were infiltrating many Lutheran churches, while the faithful followers of Luther were using all kinds of tricks in an attempt to eliminate them from their positions, and in the process were getting secular authority on their side. Now the more zealously Heshusius held tightly to the jewel of the pure Lutheran doctrine and to the church discipline that was grounded in it and continued to expose and battle for his flock the wolves in sheep’s clothing that had snuck in everywhere, those wolves were all the more furious in assailing him and causing him every sorrow one can only imagine, along with their fellow party members. One counts at least seven exiles which this valuable witness had to endure during his life for the sake of the truth.

He was born on November 3, 1527, in Wesel in the Duchy of Cleves. After he had attended various German and French universities, he became a master in 1550 at the University of Wittenberg, and a doctor of theology there in 1553, after he had already become superintendent in Goslar the year before.3 But since he would not discharge his ministry according to the instructions of the burgomaster of Goslar, he experienced his first exile here as a result of the burgomaster’s intrigues. This happened in 1556; yet he received a call to Rostock as preacher and professor of theology that same year. Here too he only had a resting-place for a short time. Controversies arose over the introduction of a better Sunday celebration and over the abolition of certain papistic ceremonies that were still being retained there. Here too Heshusius found the burgomaster to be a decided opponent, who also finally brought it about, even against the duke’s will, that Heshusius had to leave the city after only a year had passed. But still in the same year (1557) he received the honor of being a professor primarius, a president of the church council, and a general superintendent in Heidelberg. Scarcely had he taken up these positions when he got wrapped up in a harsh battle with the Calvinists who had infiltrated there, particularly with his deacon, named Klebitz, a battle which ended yet again with his deposition in 1559.

He then became superintendent in Bremen, but since the council there would not dismiss the Calvinist Hardenberg, Heshusius himself resigned and went from there to Magdeburg, where in fact he received the pastorate at the Church of St. John in 1560 and the position of superintendent in 1561. But he would not refrain from publicly testifying against the Crypto-Calvinists, Synergists, and others, and he felt compelled to pronounce the ban on the city council. So finally in 1562, after he continued preaching in spite of the prohibition he had received, one day (it was October 21) he was suddenly and forcibly conducted out of the city in the middle of the night.4 He then stayed for a while in Wesel, the city of his birth, until he also had to withdraw from this city in 1564 on account of his stern writings against the papists.

Now after he had lived for a brief period in Frankfurt, he became court preacher of the Count Palatine of Zweibrücken in Neuburg, then in 1569 professor of theology in Jena until 1573, when he was again dismissed from his position on account of his zeal against Crypto-Calvinism, but was soon thereafter chosen to be the Bishop of Samland. But this honor was also taken back away from him already in 1577 on account of a theological controversy with Wigand. After he had then withdrawn to Lübeck for a brief period, he followed a new call to be professor primarius in Helmstädt, where he then remained until his blessed end, which followed on September 25, 1588. In 1578 he had had the misfortune of falling into a cellar, as a result of which he had to limp until his death.

For those who are unfamiliar with the period in which Hehusius lived and with the intrigues of the enemies of the pure Word that were rampant within the Lutheran Church at that time, Heshusius may appear to be a quarrelsome man judging from what precedes. But anyone familiar only with Heshusius’ Little Prayer Book [Betbüchlein], for example, will soon note that, while this cherished man was engaged in a constant battle with men that was forced upon him, he was living in the peace of God and finding in God’s lap the rest that the hostile world was denying him.

Endnotes

1 The book was advertised in the October 15 issue thus: “The following little book has just been published: Who Has the Authority, Eligibility, and Right to Call Preachers? By Dr. Tilemann Heshusius. Printed unaltered according to the original edition of 1561. St. Louis, Mo. Publishing House of L. Volkening. 1862” (p. 32). The reprinted book was 40 octavo pages [Seiten] and cost 15 cents.

2 This promise was made in a footnote.

3 This accords with Leuckfeld’s biography (p. 4-5), but according to the Real-Encyklopädie für protestantische Theologie und Kirche (2nd ed.), Heshusius became superintendent of Goslar in 1553 and obtained his doctorate on May 5, 1555. A footnote at this point in the Der Lutheraner article says that around this time Heshusius married the daughter of the well-known zealous theologian Simon Musaeus, but he did not marry Barbara Musaeus until 1566 after he was widowed. His first wife was Anna Berthen, the daughter of the burgomaster of Wesel.

4 Leuckfeld says that the border warden (Marckmeister) and 30 to 40 armed citizens invaded Heshusius’ parsonage property, and they “occupied house, property, garden, and everything, so that no one could get out or in, while nearly 500 fully armed citizens had to be stationed at the door, since he [Heshusius] was then forcibly driven out of the city by them at three o’clock at night as far as the cloister [bis zur Cluß],* along with his very pregnant wife, whose developing child [Frucht] they also did not spare even in the womb” (p. 33). * Cluß appears to be a variant for Klause, which means cell, cloister, hermitage, or (narrow) mountain pass.

Strieter Autobiography: Civil War Draft

[Continued from Part 31. If you have not yet read Part 1, click here. If you are interested in subscribing for a hard copy of the book, read the next part here.]

Hardships and Happenings (conclusion)

Stephen A. Douglas, by Vannerson, 1859.

Stephen A. Douglas, by Vannerson, 1859.

I voted for the first time in my life for Stephen A. Douglas,68 and was thus registered in the roll of citizens. That resulted in me getting drafted [gedräfted].69 I presented myself in Berlin. The captain told me that I probably wouldn’t come up because a number of men had been drafted and only six70 were needed. I had a high number; they would probably have their number six man before they got to me. But he told me when I should report back.

The time came. Nobody knew how it would turn out. My dear Ferdinand Röske, my teacher, got the horse ready and was going to come along. Now came the terrible moment of parting. My wife fell around my neck and cried, “O Papa! O Papa!” The children grabbed me around the body at my legs and arms and cried, “O Papa! O Papa!”

I had to leave. Having arrived in Berlin, I went to the office. There I was told, “You have to go; almost everyone before you was ineligible.” He would give me two hours to find a substitute. He actually didn’t have any right to do that, but since I was a minister, he would show me the courtesy.

I go out. There stands a man who is waiting for such an opportunity. I take him inside, but the gentleman said, “He is better than you, but he has a bald head and therefore I am not allowed to take him, for I am only allowed to enlist first class men as substitutes.”

Outside I was told, “Down there are half-breed Indians who will go for cheap.”

I said, “I am not taking an Indian. I want the kind of man who knows what he’s doing.”

Then a young, impressive guy comes and offers to go for me, but says right away that he demands 725 dollars. I lead him inside. He is good.

I run to my Fischer, in whose house I held church, and ask if he would act as surety for me at the bank so that I could have 725 greenbacks for 24 hours. “Oh sure!” he says.

We head to the bank. Fischer says, “Give the gentleman 725 greenbacks in my name.” He counts them out for me.

I go over and give the person his greenbacks. He is delighted. “700 dollars I will send to my wife – I have a wife and a child – and 25 I will keep as spending money.”

I send my Ferdinand home to bring the good news and arrange for him to come back in the morning, and with my companion I take the railroad to Milwaukee, go to my friend F. E.71 and share my need with him. He goes with me to Mr. So-and-so, but he won’t help. He goes with me to Pritzlaff, whose name I will gladly share. The gentleman is in his hardware store bright and early and is in the middle of sweeping his office.72 My escort remains standing outside by the door. I go inside and bid good morning and say my situation, that I would very much like 725 greenbacks to be able to pay my banker by tonight, and he would get his money back little by little.

He said he had given Pastor N. Beyer money for a substitute, but he had been released from duty. I could go and get that money for myself.

I say, “Beyer is up on the Wolf River. That is impossible for me, to retrieve that money in time.”

P[ritzlaff] continues sweeping in silence. After a pause I say, “Mr. P[ritzlaff], if you are unable or if you are unwilling to help, please say so.”

He looks up at the ceiling. “Yeah? And what would you do then?”

“Whatever God wills,” I say.

He throws his broom into the corner, goes to his desk and writes, and hands me the slip of paper. I express my thanks and go out to my F. E. and hand him my paper. He says, “Now you’ve got help.” Off he goes with me to the bank and presents his slip, and the gentleman counts up 725 greenbacks, which I tuck away and now board the train for Berlin, give the banker the money and ask how much I owe.

“Nothing,” he says, and full of joy, I go home to my family, who laugh and rejoice with me a thousand times over.

But now we did even more saving – for we had to be frugal enough as it was in those terribly expensive times – so that the debts would be paid. All the money was supposed to be sent to Lochner.73 Everybody helped. Money was coming in from all sides. Pastor Hügli of Detroit, Michigan, sent money to Pastor F[riedrich] Lochner along with a note that, in return, Strieter had to pluck a tuft of hair from his beard and send it to him.

After I moved to Aurora I sent one more payment. Lochner sent a portion of it back to me along with a note that it was all paid up. God has surely given and will give the dear Pritzlaff his reward of grace for what he did [Luke 6:38], so too to the others who helped.

Endnotes

68 In the 1860 election

69 Cf. endnote 73. It appears that Strieter was not drafted until 1864.

70 Both here and in the next line, Strieter originally had “four,” but the correction appears to be his own and not Leutner’s.

71 Strieter originally had “N. N.” – an abbreviation meaning “[Mr.] So-and-so.” Leutner must have known the identity of Strieter’s friend.

72 Pritzlaff’s store was eventually incorporated as the John Pritzlaff Hardware Company, which has gained some fame in Milwaukee’s history. At the time of this story, Pritzlaff was at his original store on the corner of what is today N Old World 3rd Street and W State Street. Eventually he would build a new store at what is today 311 N Plankinton Avenue, where his company would become, as it has been called, “somewhat like the Amazon.com of the late 19th and early 20th centuries.” Pritzlaff died on March 18, 1900, a fact of which Strieter appears to have been unaware, judging from what he says at the end of the story.

73 The following “Urgent Request” appeared in the December 15, 1864, issue of Der Lutheraner (p. 62): “Of the five pastors in Wisconsin from our synodical organization who were selected by lot for military service in the most recent draft, one has been declared fit for duty and has thus been forced to buy a replacement at a high price. This is Mr. Pastor J[ohannes] Strieter. Now since Mr. Pastor Schwankovsky has been absolved of military service due to physical inadequacy and therefore no longer requires the payoff amount pledged for him by pastors, teachers, and delegates during the synod convention, the undersigned thought he could safely assume with Mr. Pastor Strieter that the respective underwriters would transfer their contribution to the latter, and so the amount of $740.00 was raised by congregation members here in a short time. In the certain hope that this request is not being made in vain, the undersigned accordingly requests that the pastors, teachers, and delegates in question would send their contribution his way immediately upon receipt of this information. It will also be noted that from the congregation of Mr. Pastor Strieter only limited assistance can be expected, perhaps even none at all. Therefore, should others who have not made any pledge also feel compelled to make a contribution, it will be accepted with that much greater thanks, and any potential surplus will be reserved for assistance of the same nature in the future and conscientiously used at the proper time. Milwaukee, November 20, 1864. F[riedrich] Lochner.”

Note that there is a $15 discrepancy in the amount – owing perhaps to Strieter’s faulty memory or to a gratuity added to the loan amount as a token of gratitude to Mr. Pritzlaff. It also remains unanswered whether the reference to “congregation members here” is an attempt to conceal Mr. Pritzlaff’s identity, or is an indication that Pastor Lochner’s congregation (Trinity, Milwaukee) paid back Mr. Pritzlaff and assumed the debt as a whole.

Strieter Autobiography: The Brimstone Boys

[Continued from Part 30. If you have not yet read Part 1, click here.]

Translator’s Note

The first time through this section, I would suggest completely ignoring the endnotes as you read. Simply enjoy the good, clean, Lutheran shenanigans.

Hardships and Happenings (continued)

I attended the conventions and conferences. One time I didn’t go to the local conference because I was sick. I also was not at the 1854 convention in St. Louis because I was very poor and had no money for traveling. I also was not at one delegate convention and had my alternate go, because I was deaf and wouldn’t have been able to hear anything anyways. Otherwise, to my knowledge, I was at all the conventions and conferences from 1853 up to my retirement from the ministry. More than once I baptized my newborn baby and then departed, or it was born to me while I was gone. Never did I submit the excuse: “domestic circumstances.”50

Johannes Strieter with full beard, c. 1860s. Photo courtesy of Susan Hawkins.

Johannes Strieter with full beard, c. 1860s. Photo courtesy of Susan Hawkins.

At the beginning of the 60s I came to the convention in St. Louis with a full beard and had to put up with a lot of teasing.51 This is how it happened: I was shaving at a farmer’s place in Big Bull. He didn’t have a mirror; there was only a small triangular piece of a mirror in the house. It had been stuck into a crack in one of the beams in the log house. That was okay, but the razor was like a saw and the heavy, bitter tears ran down my cheeks.

Then I asked myself, “Did our dear God really cause the beard to grow so that we could torture ourselves with it so shamefully?” and I answered, “No.” And from then on I let everything grow as it pleased. To this day I never again had a razor put to my face.

Professor Crämer with full beard (source)

Professor Crämer with full beard (source)

In St. Louis Missionary Clöter took a liking to my beard. Later we had convention in Monroe, Michigan, and Clöter came with the full beard too.52 In the evening there was supposed to be conference, but there wasn’t a lot going on. My Jox right away nominated Strieter to conduct the meeting; I had to take the chair and Clöter was made secretary. Jox wanted to have the two bearded men up in front. Soon many people were following my example with the full beard, even my dear Prof. Crämer.

One time we had convention in Watertown and I drove there with Fanny, 75 miles.53 One time conference was in Lebanon and I also drove the 80 miles there to Babylon.54 One time conference was in Woodland, and I also drove there.55 One time it was in Freistadt, and I also drove there.56 There we camped in the late Fürbringer’s study.57 Beds were positioned on the floor on both sides. Our feet were touching in the middle. Outside58 stood a bed for two. Ruhland lingered downstairs a bit long. Stecher and Steinbach slipped into the bed, to Ruhland’s chagrin. Whether he liked it or not, he would have to join us in the camp. Strasen was lying up by the door and says, “You guys leave the last spot open for Ruhland and when he comes marching through, each of you give him a kick.” He had to get undressed outside.59 Once he’s in by us, Strasen gives him one. He turns around and starts griping. In the meantime he gets one from the other side. Then he sees the game we’re playing and strikes out for his bed, but he gets his kick from both sides all the way down. Having reached the end, he starts in: “You despicable people.” But we are laughing hysterically and he starts laughing too. Oh, Ruhland was just terrific!60

One time conference was in Mayville, where Dicke was.61 I drove there. As I was unhitching, my horse was nibbling around at the dung. Everyone was standing outside when I came. Then the dear Synod President Wyneken exclaimed, “Look! Strieter’s horse is so hungry, it’s feeding on dung, and so shamefully lean. We should take up a collection so that Strieter can buy oats.”

But my Dicke came to my aid: “That horse is not lean. It is thin and empty right now because it has run 40 miles.62 No horse looks round after doing that.”

Friedrich Conrad Dietrich Wyneken in his older years

Friedrich Conrad Dietrich Wyneken

One time conference was at Jox’s place in Kirchhain.63 Dr. Sihler was also there. In the evening someone called in through the window, “Is there still room in the camp?” It was our old, dear President Wyneken.64 The joy was great. During the midday break we went under the green trees and played Plumpsack.65 Link set it up.66 The old gentlemen had to play too. Link especially had it in for Wyneken. He often had to get out of the ring and received some terrific whackings from Link. W[yneken] would laugh his head off and run. Even the old Dr. had to take his turns.

We were very brotherly together and were attentive during the sessions. Back then it never occurred to anyone to read the newspaper during that time or to tell something to the guy next to him. Our headmen were Strasen and Link, and they supplied most of the papers. Wyneken called us the Brimstone Boys [Schwefelbande].67

Endnotes

50 Leutner corrected Strieter’s “häusliche Umstände” to “Familienverhältnisse wegen.”

51 The Missouri Synod Convention was held in St. Louis on October 10ff., 1860.

52 The Northern District Convention took place in Monroe, Michigan, on May 29ff., 1861.

53 The Northern District Convention took place in Watertown on June 18ff, 1862.

54 The Wisconsin Pastoral Conference met in Lebanon from May 5-7, 1863.

55 The Milwaukee Pastoral Conference met in Woodland from April 26-28, 1864.

56 The Wisconsin Pastoral Conference met in Freistadt from September 9-11, 1862.

57 This may have been an honorary name for the study due to Ottomar Fuerbringer’s faithful service in Freistadt from 1851-1858. By the time this conference was held, Friedrich Boeling had been using this study since the beginning of 1861.

58 Leutner’s correction is probably more correct: “In the room next door…”

59 See previous endnote.

60 Something is amiss in this story, since Friedrich Carl Theodor Ruhland (1836-1879), one of the more vociferous opponents of the Wisconsin Synod at this time, had moved from Oshkosh, Wisconsin, to Wolcottsville, Niagara County, New York, and had been installed as pastor of St. Michael’s Church there on July 6, 1862, before the conference in Freistadt was held. (It also does not seem likely that the study in Freistadt would have been upstairs.) Since it does not seem likely that Strieter was mistaken about Ruhland, the main character in the story, perhaps he was mistaken about the location. Perhaps this occurred at the conference Ruhland himself hosted from May 11-14, 1860 (which would explain why he was irritated about not getting to sleep in the bigger bed), or at the one in MIlwaukee on May 3-4, 1861. Ruhland eventually became the first president of the Evangelical Lutheran Free Church in Germany, today in fellowship with the Wisconsin Synod.

61 I was unable to locate any announcement for a conference in Mayville during Strieter’s years of service in Wisconsin on the pages of Der Lutheraner. However, it may have been held in early May 1862, since the Wisconsin Pastoral Conference usually met around that time in other years.

62 The distance between Strieter’s homestead and Mayville is more like 70 miles, but Strieter most likely divided the journey between two days.

63 The Wisconsin Pastoral Conference met in Kirchhayn from September 3-5, 1861.

64 51 years old at the time

65 A German version of Duck-duck-goose played with a knotted handkerchief

66 That is, Pastor Georg Link of Immanuel, Lebanon

67 According to the Grimm Brothers’ Deutsches Wörterbuch, Schwefelbande, lit. “sulfur gang,” denotes “a sorry or slipshod gathering, a rabble, especially in more vulgar parlance and used colloquially.” It supposedly originated as a “nickname for Sulphuria, a students’ club in Jena that was notorious for not giving satisfaction,” and the Grimm Brothers also suggest that the label alludes to the devil or hell.

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