Strieter Autobiography in Production

Finalized cover design for Sacred Storytelling

n December 15, Sacred Storytelling: The Autobiography of Johannes Strieter (1829–1920) and Related Sources went into production. Please contact Wipf and Stock Publishers’ customer service department if you wish to place an order for a softcover or hardcover edition. God willing, it will eventually also be available in ebook format.

Special thanks go to Erin Mathieus for her artwork, which was used as the basis for the cover design, and to Prof. em. James Korthals, Dr. John Brenner, and Winfried Strieter for their gracious endorsements.

Please see my earlier post for an overview of the book’s content. Especially the Name and Place Indexes are extremely comprehensive, and should prove valuable to both church historians and ancestral researchers.

To God alone be the glory!

Strieter Autobiography in Typesetting Phase

Erin Mathieus, The Gospel by Horsepower, 2020, acrylic on mixed-media paper

My manuscript translation of Johannes Strieter’s autobiography has been submitted to Wipf and Stock Publishers of Oregon, under the title Sacred Storytelling: The Autobiography of Johannes Strieter (1829–1920) and Related Sources. The tentative synopsis reads:

After emigrating from Germany to Michigan at age seven, Johannes Strieter (1829–1920) served as a confessional Lutheran pastor in Ohio, Wisconsin, Illinois, and Indiana amid almost unbelievable hardships. Though not a well-known person himself, his life’s path intersected with that of numerous distinguished persons—August Crämer, Friedrich Wyneken, J. C. W. Lindemann, C. F. W. Walther, and John C. Pritzlaff, just to name a handful. Through his recollections, we also encounter firsthand the Ojibwa, the Civil War, the establishment and founding of roads, cities, churches, and schools, and travel by sea, lake, river, canal, railroad, horseback, buggy, stagecoach, and on foot. We accompany him as he nearly kills his sister, is spared in a terrible accident, falls in love, navigates difficult pastoral situations and decisions, enjoys laughs with and at the expense of his friends, gets drafted into the Union Army, buries some of his children, watches his family grow, ministers to the troubled, misguided, sick, and dying, and finally retires to Michigan on account of deafness. Translated afresh from Strieter’s original manuscript and presented with twelve appendices to supplement his autobiography, Sacred Storytelling is a treasure trove of adventure, perspective, entertainment, courage, and conviction.

The tentative Table of Contents:

  • List of Illustrations [contains 64]
  • Translator’s Preface
  • Acknowledgements
  • Original Preface
  • Preliminary Remarks
  • Chapter 1: Youth
  • Chapter 2: Seminary
  • Chapter 3: Into the Ministry
  • Chapter 4: Newburgh
  • Chapter 5: Wisconsin
    • Hardships and Happenings
    • Battle with the Fanatics
    • My Departure from Injunland
  • Chapter 6: Aurora
  • Chapter 7: Peru
  • Chapter 8: Proviso
    • Saloon and Ball
    • Lodge
  • Chapter 9: Pleasant Experiences
  • Appendix I: Strieter Ancestry
  • Appendix II: Strieter Children
  • Appendix III: Indian Missions in Huron and Saginaw Counties, Michigan
  • Appendix IV: Announcements Pertaining to Strieter’s Ministry
  • Appendix V: Sketch of the Parents of the Ernst Girls by Henry F. Rahe
  • Appendix VI: Beginnings of Organized Lutheranism in Marquette County, Wisconsin
  • Appendix VII: Early Relationship between the Missouri and Wisconsin Synods
  • Appendix VIII: Johann Jacob Hoffmann
  • Appendix IX: J. J. Kern Letters
  • Appendix X: Death and Burial of C. F. W. Walther
  • Appendix XI: Jubilee Report
  • Appendix XII: Johannes Strieter’s Obituary
  • About the Translator
  • Subject Index
  • Name Index
  • Place Index
  • Scripture Index

Previously, I had asked all interested parties to contact me and to provide me with their contact information and with the number of copies desired. Since I do not have to self-publish this book, this is no longer necessary. You can simply keep abreast of the book’s progress on this site or at its Facebook page, and then order it either from Wipf and Stock or Amazon once it’s published. Thanks for your support, and God bless!

Biographies in the Works

Detail of the Ducal Castle in Wolfenbüttel from an engraving by Matthäus Merian the Elder, published in 1654

Michael Praetorius Biography

On March 5, I signed a contract with Wipf and Stock Publishers out of Oregon to publish an edited translation of Siegfried Vogelsänger’s 2008 biography of the confessional Lutheran composer Michael Praetorius (1571-1621).

I originally made overly ambitious plans to translate Wilibald Gurlitt’s dissertation on Praetorius. But in the spring of 2018 Winfried Elsner, who collaborated with Vogelsänger and who currently chairs the Michael Praetorius Collegium of Wolfenbüttel, acquainted me with this more concise introduction to the composer and his work and persuaded me to undertake its translation instead. The goal is to have it released in advance of the 400th anniversary of Praetorius’ death in 2021.

God willing, in addition to providing a detailed summary of Praetorius’ life and work, the book will also introduce the reader to Praetorius’ father, employers (especially Duke Heinrich Julius of Brunswick-Lueneburg), wife and children, and other relatives, friends, and acquaintances. It will also include an appendix containing the sermon and graveside remarks Pastor Peter Tuckermann delivered at Praetorius’ funeral—appearing in English in their entirety for the first time. As of this writing, the plan is also to have the book richly illustrated with artwork (both older and more modern) and photographs. Some of the primary source translations I have undertaken and continue to undertake in order to ensure the historical accuracy of the book’s content may also appear on this site in the future; some may also be included in additional appendices to the book.

If you wish to follow the progress of this biography more closely, you can do so here.

Johannes Strieter Autobiography

Many of this site’s readers are primarily interested in my work on the 1904 autobiography of Pastor emeritus Johannes Strieter (1829-1920).

The work on the autobiography itself is basically finished. The delay in getting the manuscript submitted and published is mostly due to the discovery of a slew of correspondence from the mid-1850s to mid-1860s in the Wisconsin Evangelical Lutheran Synod’s Presidential Papers, some of it penned by Strieter himself. The pertinent letters in this correspondence tell two stories related to Strieter’s time in Wisconsin:

  1. The multifaceted and interesting story of the founding of Lutheran congregations in Marquette and Green Lake Counties, Wisconsin, without which Strieter would not have been called to Wisconsin in the first place, and thus also would not have played a significant role in the founding of many other Lutheran congregations elsewhere in Wisconsin through his mission trips, and
  2. The story of the conflict between Pastor Strieter and Pastor J. J. Kern, which is tied to #1.

I want to include translations of this correspondence, as well as other primary source material (church record information, Der Lutheraner articles and announcements, newspaper articles, etc.), together with this autobiography, since it both helps to put the details of the autobiography in their proper context and comprises an important and previously little-known chapter of the history of the Wisconsin and Missouri Synods. However, it is not only taking a long time to complete due to the large number of letters available (I am approaching the halfway mark), but the appendices are quickly approaching and surpassing the autobiography itself in size.

The serial I am currently writing for the WELS Historical Institute Journal (see Published) is thankfully providing the impetus I need to continue trudging my way through, and organizing, these primary sources. Once I am finally finished, I am considering the possibility of submitting this material as two separate manuscripts for companion volumes—the first being the autobiography itself, the second the supplementary primary source material. Eventually this project will, God willing, have its own Facebook page too, but for now, if you want to make sure you don’t miss important updates on it, please revisit the information here, especially the parts in bold.

Thanks for continuing to follow Red Brick Parsonage, and the triune God bless you all.

2017 Update

I haven’t posted here in a while, so I wanted to update Red Brick readers as to the status of my work.

I am still steadily continuing work on the Strieter autobiography, though more slowly than previously due to a change in the location of my ministry. I am nearly finished with Chapter 11, on Strieter’s ministry in Proviso, Illinois. Only three chapters and an addendum remain after that.

As a way to provide fresh content regularly on this site, I am going to start a new “Quote of the Week” feature. The congregation I serve has asked me to provide them with daily devotions, and on Saturday each week the devotion comes from the Church Fathers, a hymn, or the Lutheran Confessions. Since I almost always go back to the original source and provide a fresh translation for these, I plan to kill two birds with one stone by also posting those quotes here, since they fit very well with the purpose of this blog. You can find the first “Quote of the Week” here.

The triune God bless you all.

Strieter Autobiography: Subscribing for the Book

(UPDATE [8/5/20]: The information shared here, especially the instructions at the bottom for how to obtain a copy of the book, is out of date. Please see here for an update on the book’s progress and how to obtain a copy.)

If you are interested in owning a hard copy of Strieter’s autobiography, please read on. (If you do not yet know anything about the autobiography, please read Part 1 here.)

The most recent installment of Strieter’s autobiography, that is, the last part of the chapter “Hardships and Happenings,” will be the last installment from that work that appears on this blog. The remaining chapters are:

  • “Battle with the Fanatics” – his encounters with the Methodists and Albright Brethren during his Wisconsin years
  • “My Departure from the Injunland”
  • “Aurora” – his time in Aurora, Illinois
  • “Snippet on Squaw Grove and Pierceville”
  • “Peru” – his time in Peru, Indiana (today St. John’s, Peru)
  • “Proviso” – his time in Proviso, Illinois (today Immanuel, Hillside)
  • “The Saloon and Ball” – his battle against drinking and dancing in Proviso
  • “The Lodge” – his battle against lodge membership
  • “Pleasant Experiences” – the stand-out joys that God gave him throughout his ministry, including his marriage, and also his retirement from the ministry
  • “Addendum”

At this point, the plan is to publish the autobiography as a hardcover book when finished, even to self-publish if necessary. If self-publishing is necessary, complimentary volumes would be given to anyone who has been helpful in this process, most notably the Concordia Historical Institute, the Wisconsin Lutheran Seminary Library, and a select group of Pastor Strieter’s descendants. I would ask any other descendant of Pastor Strieter for a donation simply matching the per-volume cost of publication. And to anyone else interested, I would ask for a donation marginally exceeding the per-volume cost (the goal being to make up for the complimentary volumes and ultimately to break even). (If a professional publisher accepts the manuscript, then I would only see to it that the complimentary volumes were distributed.)

If self-published, the format and size of the book would tentatively be something akin to a David McCullough hardcover, minus the dust jacket – with a small, elegant, professional emblem on the cover (silhouette of a profile of a bearded man with horse and buggy), two or three groups of pages with pictures related to the content inserted at intervals (thus no picture will be by itself in the body of the text), and a section of endnotes at the end of each chapter (as opposed to footnotes on each page) so that they don’t distract the reader who simply wishes to enjoy the autobiography by itself. Regardless of how it is published, I will also see to the provision of an index of names, places, concepts, events, etc. including modern-day churches descended from or related to the congregations Strieter mentions.

I am hereby asking all interested parties – whether individuals, societies, or organizations – to provide me with their name(s), address(es), and the number of copies desired. You can email me at:

redbrickparsonage@gmail.com

I will compile these names in a subscription spreadsheet so that I have a good idea of how many copies to have printed.

The other benefit of an advance subscriber spreadsheet is that, if the number of subscribers adds up sufficiently, I may be able to use that spreadsheet to persuade a publisher to accept the manuscript and take over publishing responsibilities. While this might affect format, size, and layout, it would definitely make my life easier and most likely result in broader distribution.

Thank you for your interest in Strieter’s autobiography, and I look forward to hearing from you!

Strieter Autobiography: Various Boyhood Tales

[Continued from Part 9. If you have not yet read Part 1, click here.]

Youth (conclusion)

I would like to relate a few more snippets from my youth.

When I was just a boy, my sister Christiana worked in Manchester for a merchant named Keith. There were two brothers; the oldest was an old bachelor, and the younger one was married but had no children. The younger, a short and very friendly man, brought my sister home in the buggy for a visit and approached my father, asking him to relinquish me to him. He wanted to take me in as his son. He would give me a good training, and if I turned out well, I would go into his business. He had a large general store. He really pressed my father, and toward me he was uncommonly friendly. I took a terrible liking to the idea too, but my father shook his head: “Nothing good will come of it! Deceit sticks between buyer and seller like a nail in the wall. There you will turn into a worldling on me and will too easily get lost eternally on me.” Our dear God would not have it that I become a rich storekeeper.

A diagram of the square mile in Freedom Township in which the Strieters lived and worshipped. Solid lines represent roads, dotted lines represent property division, and small squares represent either a house or a church.

A diagram of the square mile in Freedom Township in which the Strieters lived and worshipped. Solid lines represent roads, dotted lines represent property division, and small squares represent either a house or a church.

Another small occurrence: There were two eighty acre plots next to each other, running south to north lengthwise. The eastern eighty were divided. On the southern forty a Hessian family, the Gosenheimers, lived on the southern end. Mr. Gosenheimer was a master tailor. Mrs. Gosenheimer’s sister was there, and they had a boy, somewhat smaller and younger than I. They took us into their home until my father had built his log house. Our house was erected on the northern half of the eighty acres in the east end. On the western eighty a man named Hoberger lived on the west side. Once my father sent me to him on an errand very early in the morning. I headed through the woods. When I was halfway there, a large marsh lay in front of me to the right. Over there, beyond the marsh, was a field. An animal, black, was approaching me across the field. I stopped and asked myself, “What could it be? It’s not a sheep; it’s hanging its head to the ground. It’s also not a pig; it’s much too big. It’s not a dog either.” It came to the fence; then I could tell what it was. It climbed up on the rails and then tumbled down. Ah, it’s a bear! The brute came lumbering right at me. “What should you do? Run away? Then he’ll run after you. Climb up a tree? He can certainly climb too.” I positioned myself behind a tree. I had a dog with me. He soon saw the guy too and started growling softly. I told him to stop. When the bear, a frightfully large guy, was still fifteen rods [82.5 yards] or so in front of me, I thought, “This is it!” I step forward, and Mr. Bear looks up and sees me, hesitates a little while and—then turns aside somewhat to the left and starts running. Now I felt relieved, took care of my errand, returned home, and told my story. Soon after that the poor guy was shot.

The part of Lake Pleasant where Johannes almost drowned. Copyright 2013 Red Brick Parsonage.

The part of Lake Pleasant where Johannes almost drowned. Copyright 2013 Red Brick Parsonage.

Another occurrence: We had a lake to the north, a mile or so away, Lake Pleasant. We, my brother and I, often bathed in it. One time we swam far out and then turned around for shore. We were maybe a few rods [20 yards] or so from shore when I thought, “You can certainly wade now,” and let myself down. But the water went over my head. Now because I was so certain, I started swallowing water right away and immediately I was gone. My brother, five years older and much bigger, noticed it immediately. He grabbed me – he was able to stand – and held me up until I came to my senses.

Another little story: One day we rode the horses to the waterhole, perhaps twenty rods [110 yards] from the stable, but didn’t have any bridles, nothing in our hand but the halter strap. After the waterhole we rode a bit further, a short pleasure ride. We turn, and I put my horse into a gallop, with my brother and his horse following, and we race the horses as fast as they’ll go. On the way it occurs to me: “The stable door is still open. If your horse rushes on in, you are dead.” I get scared, but can’t do anything but jump off, and we’re going much too fast for that. In front of the stable door there was a tall manure pile. Before I came to it, I forcefully shouted, “Ho!” Suddenly my horse stopped and next thing I knew, I was lying on my back on the manure, with my head toward the horse.

One more: It was winter and my mother was visiting my sister Rosine in Scio – Karl Müller’s place – and got sick. She suffered a lot from rheumatism. She was referred to an old English doctor, who was not actually practicing any more and lived on his farm, which was maybe ten miles or so west of us. We received word that we should go to the doctor and get medicine for her. I get on the horse and go. From the doctor though I ride off straight for Müller’s. It was bitterly cold, and evening was setting in. I rode over there on a newly installed road34 that led to the path along which Müllers lived. Suddenly I have to go down a very steep hill. My horse’s hind feet slipped and he sat down and did not get back up until we reached the bottom. Now I was headed to the Müllers. My horse was tired and I was too. I was riding slowly. All at once I became very sleepy. I had heard that you should not fall asleep, otherwise you would freeze to death. I forced my eyes wide open, but I was already pretty much out. It seemed to me like I was seeing a rider on a large, black horse hurrying toward me in a dream. As I was dreaming this, next thing I knew that horse was running right past me. My dream was actually happening. That collision woke me up and now I put my horse in a drive, and pretty soon I was there.

Endnotes

34 Perhaps what is today State Road 52.

[This concludes the preview of Johannes Strieter’s autobiography. Click here to learn more about its publication in Sacred Storytelling.]

Strieter Autobiography: Adventures on the Water

[Continued from Part 8. If you have not yet read Part 1, click here.]

Translator’s Note

In this section Strieter tells the story of how the lumber for the mission house in Shebeyang (or Shebahyonk) was obtained. See here, here, here, and here. The Historic Site marker at the Indian Mission today simply sums up all the history below with one sentence: “In 1849, Rev. Mr. Auch ferried lumber from Lower Saginaw to Shebahyonk on Wild Fowl Bay, seven miles north of Sebewaing.” But I imagine a capable tour guide could keep an entire audience staring in wonder just at the siding of the Mission for upwards of five minutes, if he or she were able simply to retell the story below.

Youth (continued)

In the spring a mission house was to be built in Shebeyang, for which we needed boards. My brother-in-law [Missionary Auch] and I took our seats in the mission boat, which was 20 feet long with one mast and a sail. We had no wind and had to “pole” the boat, that is, propel it with poles. Toward evening we came to a small little stream, navigated into it, made a tent, brought our blankets and our trunk inside, made ourselves a fire, and cooked tea and eggs. We had bread too. We ate and went to sleep.

During the night the wind came from the other side and drove the water from the little stream out into the bay, and our boat sat there on the sand. We packed everything back in and now worked at getting our boat into the water. We had to go into the water. Boots and stockings came off and now, with our poles stuck in under the boat, we lifted up and pushed them against the side, until the thing was floating. We got in and put our stockings and boots on – people wore boots back then – and off like the wind we went. But the wind was too “close”; we could not reach the lighthouse at the mouth of the Saginaw River.32 We navigate to shore and I say, “I am getting the fever!” That doesn’t help any; I start yawning and getting the chills. We stand there for a while, but night is approaching; we have to get going. We push our boat back until we reach the river. Then Auch took a rope, went up on shore and pulled the thing, and I was supposed to keep it away from shore with a pole. But I wanted to sleep after I got the chills, for it was the dumb ague. Bump, my boat strikes against shore. I wake up and push it back off. The wind is making little ripples, and I think, “That is a turned down bed. You should just go crawl into it.” Bump, my boat strikes against shore again, and I push it off again.

Finally there is a little house on the prairie in the distance. My brother-in-law says, “Those are Frenchmen. Let’s go and find out if they’ll put us up for the night.” We go over; the house is locked. A little ways away is another house; we see light there. Off we go over there. There we find two women, the mother from the first house and her daughter in the second house. Their husbands were out fishing. There were two beautiful children in the cradle, one with the head at one end, the other with the head at the other. One belonged to the mother and the other to the daughter. Auch asked if we could stay overnight. They said sure. Pretty soon the mother takes off with her baby, and the daughter plunders her bed to make one for us on the floor. I slept gloriously. In the morning the woman bakes buckwheat cakes and roasts salt pork and fish. O how great it tasted – better than on the ocean. Auch asks what we owe her, but she doesn’t want anything. I say, “Give her a half-dollar.” He took out his money-bag and gave her a brand new half-dollar. Then she laughed anyhow, and was very pleased as she examined the half-dollar in her hand.

We returned to the boat and were off. We went to the sawmill and my brother-in-law bought wood. But we have to go to Upper Saginaw, because everything else could only be bought there. There I develop my fever again. My brother-in-law brings me to the inn. A fat woman takes me up to a bed. Every moment she comes and wakes me up in English: “You musn’t sleep!” At any rate, we got back up to Lower Saginaw and stayed overnight with a Frenchman. There we had boiled potatoes [Pellkartoffeln], salt pork, and fish.

We now loaded our boat full of lumber, so that it was only a handlength above the water, and we made our way to the bay. A strong wind was blowing, but since we were near the mouth of the river, the wind was too “close” to us and we had to drop the sail and grab for the poles. We work tremendously hard; the waves are always throwing us back against the right shore. Finally we are around the corner.33 In front of us a sailing ship lay at anchor. It had a large float of boards hanging at the side, which were to be loaded in once the water had quieted. We tied our boat to the float and then had a look at the bay. The water was very turbulent, the waves were running high, and there were whitecaps everywhere. The captain appeared on his ship and shouted to us that we should go back into the river. He said the water was much too high for our boat and he could not hold us; his anchor had enough weight to hold already.

My brother-in-law says, “John, what should we do?”

I say, “Not go back; we don’t want to go through all that work again.”

He says, “If you’re up for it, let’s keep going.” He reefs the sail in until it’s a piece as large as a tablecloth. I untie the rope, and he hoists the sail. Whoosh, we whizzed on past the ship out into the open, stormy bay.

At first I felt strange though. When the boat was at the top of a high wave, I would think, “Now it’s going to rush down into the trough and right down to the ground.” But look, just like that it was back at the top of another wave. My brother-in-law began to sing. Then I relaxed and thought, “If you are singing, there must not be anything to worry about.” But the boat traveled so horribly that it tilted way to the front, as if it were going to stand up on its head, and the water was constantly washing in at the front, so that I had to bail water almost continuously. In two hours we were at the mouth of the Sebewaing River, so we had done about thirty miles in two hours.

Endnotes

32 That is, the wind was blowing from the direction they wanted to go.

33 At the mouth of the Saginaw River, there is a projection of land along the eastern bank.

[Read the next part here.]

Strieter Autobiography: The Ojibwe

[Continued from Part 7. If you have not yet read Part 1, click here.]

Youth (continued)

One time I went with him [Missionary Meyer] to a sick woman. Back in the sugar maple woods a little old woman who was almost 100 years old had taken ill. They brought her home to her wigwam. There she lay on a bulrush mat with an old squaw attending to her. Next to her lay a dead bird, green, with long legs; I believe we called it a waterhen. She kept setting the bird here and there and stroking it. The missionary told me later that it was her guardian spirit that would supposedly bring her to the Indian heaven. The missionary spoke with her about Heaven, but she would not listen to any of it. She said she was too old. Especially the other woman was very surly.

The religion of the Indians was described to me this way: They believe that there is a great good spirit, Gishaemanido, and an evil spirit, Machimanido.28 Each one has many spirits in its service, which are in the animals and all around us. For example, a rattlesnake is an evil spirit. When it storms really badly, that is caused by the evil spirit, and you have to appease it with offerings. My brother-in-law once had an Indian with him in a ship when the waves were high; the Indian threw tobacco in the water. In the far west, they say, is a beautiful land with magnificent sugar maple forests and beautiful lakes and rivers. There is a lot of game and a lot of fish, but no pale-face comes there. That’s where eternal peace is found. Along the border of that land runs a deep, narrow, dark stream, with a narrow footbridge going across. A bad Indian falls off and perishes in the stream, but a good Indian gets across. Everyone chooses his own guardian spirit, like that woman chose the bird. When she was buried, I went to find her grave. There a split piece of wood was embedded in the ground at the head, and her bird was painted in green on top of it.

The Indians liked me: “Bushu, bushu John,” they would say.29 I even witnessed one of their festivals. They had assembled near the creek30 in an open area. With short, thin sticks, perhaps one and a half feet high, they had staked off a longish space. In the middle stood a man with the drum, which was a hollow log covered with deerhide on both ends. He had a mallet in his hand and now he began beating on the deerhide with gusto. Another man stood next to him with a gourd, a vegetable like a pumpkin, a thick, round mass with a handle. When it is dry, it is very hard, and the seed rattles when you pound it against your hand. He now took his one hand with the thing and began pounding it forcefully against the other, so that it rattled. That was the music. When they had played for a while, a man and a woman stepped into the circle, their hands crossed against their chest and an animal pelt hanging over their arms with the scalp still on it, a weasel, a muskrat, a mink, etc. They skipped along one after the other. Pretty soon the man thrusts his pelt into a woman’s face and cries out, “Hui!” and she then jumps into the space too. The woman does the same to a man, and pretty soon the space is filled. Those in the middle play the music and the others go skipping along to it one after the other. And then pretty soon two of them leave the ring and go over into the nearby thicket. The chief, Nage-Dschikamik,31 great chief, lies on the ground nearby and has a large liquor jug in his arm. A Frenchman who knew the language was with me. The chief spoke with me through him. He told me, “We are celebrating a festival of thanks to the great spirit.” I had the interpreter tell him that that was not how a person thanks the great spirit. He replied, “He is a very great spirit, not as particular as people are. It doesn’t matter to him whether you people kneel down and pray, or whether we dance.” The next morning I went back to the festival area. There lay the chief dead-drunk, and his squaw sat next to him, watching over him.

Endnotes

28 These names are variously spelled. According to “The Ojibwe People’s Dictionary,” gichi-manidoo means great spirit or god and maji-manidoo means evil spirit or demon (accessed 19 August 2015).

29 According to “The Ojibwe People’s Dictionary,” boozhoo means hello! or greetings! (accessed 19 August 2015).

30 Probably the Shebahyonk River (or Shebeon Creek), but possibly the Sebewaing River.

31 The “Dsch” is probably Strieters German way of representing a “j” sound. Strieter spells this name two slightly different ways in his manuscript – Nage-Dschikamik here, and Nage Dschickamik later.

[Read the next part here.]

Strieter Autobiography: First Michigan Synod

[Continued from Part 6. If you have not yet read Part 1, click here.]

Youth (continued)

It was around that time, I believe, that Schmidt founded the so-called Michigan Synod. He wanted to start a mission among the Chippewas in Huron County, on the eastern shore of Huron or Saginaw Bay.21 He had selected my brother-in-law, who married my second sister Dorothea, to be his missionary. My brother-in-law left his farm and went to attend the university in Ann Arbor. Later he ran to Schmidt every day to learn theology from him. Candidate Auch was ordained. The head of the Michigan Synod was Metzger from Liverpool, Medina County, Ohio.22 He came from Liverpool and delivered the sermon.23 Candidate Auch told me afterwards that he had seen Metzger drinking a bowl of punch before he went to church. The sermon certainly fit the description – a crude rant against the Catholics. As he preached, the spit flew out of his mouth.

Auch moved to Sebewaing, Huron County.24 Schmidt trained another man, Sinke, a ladies’ tailor from Germany by profession. He was a very short little man, physically and intellectually lacking. Schmidt also trained another man, Meyer. All three also preached by us in Freedom. Auch made it through and so did Meyer, but Sinke got pathetically stuck right away in the beginning and got down from the pulpit after several fruitless attempts. Schmidt sent Sinke and Meyer to Auch in Sebewaing. Sinke tailored there and mended clothes for the Indian boys, for Auch ran an Indian school.25 Meyer, however, mostly served the station in Shebeyang.26 Schmidt and my father wanted me to become a missionary too, and to be trained by Schmidt as well. I had no desire for that. Schmidt was repulsive to me, especially since people commonly spoke about his greed. I worked the field with my father.

My third sister Katharina married Friedrich Luckhardt, who, even though he had no experience as a farmer, bought forty acres of land and took up farming. My fourth sister Christiana married Christian Bach, a farmer, whose father bought him sixty acres of land over in Bridgewater, where my brother-in-law Müller also moved. My youngest sister Margaretha married a blacksmith, Johann Killinger, who had twenty acres of land near his smithy. My brother Jacob married a girl who had recently come from Germany, Christiana Trinkler. We called her Nana. My brother-in-law Killinger asked my father to let me help him. So I worked with him in his smithy and in his field. I even had it in mind to learn that fine trade, but it was not the will of our dear God. I got very sick with typhoid and had to go home. My sainted mother was sick for a year; she suffered from gout. She died on October 4, 1847, at age 56. Ten months later, on July 27, 1848, my father died at age 60. He was only in bed for two days. Just after New Year’s of 1850 I set my bundle on my back to go and visit my brother-in-law and my sister in Sebewaing.

I marched from Ann Arbor to Saginaw. There my brother-in-law picked me up with the sled. Saginaw at that time had one street along the river, one inn, one store, several liquor dens, and a row of small houses. Lower Saginaw, now Bay City, also had one small street along the river, one liquor den where people could also buy all sorts of small and sundry items, and a small number of small houses. But there was a large sawmill nearby, and on the road to Upper Saginaw another very large one, and on the east side of the river, now East Saginaw, yet another very large sawmill. My sister had no children. She had a mishap with her first delivery. They were very happy to see me. I was always the favorite with my siblings. I now made myself as useful as I could; I even taught a little school with the dear Indian children.

I really loved the Indians. I also often went with Missionary Meyer to Shebeyang. One time I came down with the fever, dumb ague; it makes you shake a little and then you have to sleep and it gives you the most terrible thirst and terrible dreams and hallucinations. A squaw stayed with me. She spread out a bulrush mat on the floor for me, on which I lay down in front of the fire. I was craving water. She bends her head forward, forces her mouth open, and makes the sound, “Ohch.” But I wanted water. She gave me some and immediately her prophecy was fulfilled.27

I still often went with dear Meyer and had fun with him at his expense. He was no horseman. There I would ride next to him and would knock his stirrup off his foot. Then I would put my horse into a brisk trot and his horse would want to do the same, and he had to hang on tight to the mane. If we came to a wet spot, I would go right through with his horse behind me so that the water would splatter all over him. Once in a while he would scold, but most of the time he laughed.

Endnotes

21 In a letter dated April 1, 1843, Pastor Schmid wrote: “You know from my last letter to you [dated February 5, 1842] that we are willing to do something among the aborigines of this land, to bring them the gospel. The Lord has since that time guided us so that we hope to carry out this enduring desire within the coming year. We organized a mission society and took in a number of young men who will prepare themselves to carry the flag of the cross of Christ to the poor Indians. … For nine years I have been here and labored in the part of the vineyard of the Lord assigned to me without my joining a Lutheran synod, partly because Michigan is so far from the other states whereh the synods exist, and part because the synods include too many who are unbelievers. But to become more solidly founded and to be able to work unhindered in the Kingdom of God, we – Brother Metzger, Brother Cronnenwett [in the previous letter spelled Kronewett and in a subsequent letter Kronenwett], whom we ordained last year and who served with blessing in several congregations in the state of Ohio, and I – formed a synod, in order to be able to ordain our pupils in the future.” This synod is now called the First Michigan Synod in retrospect, because when Schmid didn’t strictly insist on subscription to the Book of Concord, four pastors, who had joined the synod soon after its founding, left and became founding members of the Missouri Synod. The first Michigan Synod, also called the Missionary Synod of the West, disbanded shortly thereafter. Strieter will talk more about this later.

22 Rev. G. W. Emmanuel Metzger, a native of Württemberg, Germany, was pastor of what is today Zion Evangelical Lutheran Church in Valley City, Liverpool Township, Ohio. When he arrived in 1834, the congregation had a log church more than a mile south of Valley City, also called Liverpool Center. In May 1838, a frame church was dedicated about a mile further to the southeast. This caused dissatisfaction with some of the members, who left that congregation and started their own, Emmanuel in Valley City, today Emmanuel United Church of Christ. Metzger appears to have served the mother congregation until the fall of 1843, since Pastor Schmid wrote in a letter dated August 19, 1843: “Brother Metzger will, I believe, accept a call in Canada this fall, which is better for his family relations.” At any rate, Rev. Karl August Wilhelm Röbbelen, sent by Wilhelm Löhe (whom Strieter will mention later), was installed there in 1846. Around 1850, there was another division in the mother church, which resulted in the founding of St. Paul in Valley City (LC-MS). The mother church Zion eventually joined the American Lutheran Church and is today a member of the ELCA.

23 In a letter dated December 21, 1844, Pastor Schmid wrote: “We celebrated our first annual festival here in Michigan this past summer in the month of June. Friends of the mission from near and far gathered… Brothers Metzger, Kronenwett, and Richter served as pastors. Our first pupil, J. F. Auch was festively ordained by us to bring the Word of Life to the Indians.”

24 In a letter dated November 21, 1845 – which Pastor Schmid appears to have written in stages – he wrote: “After our mission festival, which took place during the first days of the month of June, and our emissaries had been consecrated for this holy work, preparations were made for their journey which took place in the name of the Lord on June 17. Brothers Auch, Dumser, and Sinke, and the wife of the first mentioned [Dorothea née Strieter] left together and arrived safely in Saginaw, a small village, where they will remain for a few weeks, and then go about 25 to 28 miles farther to the Indians who are living near Lake Huron, to which place Brothers Dumser and Sinke were assigned. … In Sebewaing on Lake Huron our brothers, Auch, Dumser, and Sinke, have already erected a mission house on a part of the eighty acres which the mission purchased. The school for Indian children is now to begin, to which the Indians are not only willing, but are asking permission, to send their children in order to partake of Christ and his eternal grace.

25 In a letter dated January 31, 1848, Pastor Schmid wrote: “Our school for Indians is quite large; poor, helpless children who wandered about like wild creatures, naked and deeply sunk in the forests, are now neatly dressed, are required to learn to read, write, etc. in the school here and to listen to the word of Jesus, their Savior, with reverence…”

26 J. F. Meyer (or Maier) worked at the Shebeyang (or Shebahyonk) mission, located on Saginaw Bay near the mouth of the Shebahyonk River, today called Shebeon Creek, about seven miles north of Sebewaing.

27 In other words, Johannes threw up.

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Strieter Autobiography: Confirmation

[Continued from Part 5. If you have not yet read Part 1, click here.]

Youth (continued)

Salem Evangelical Lutheran Church in Scio (Ann Arbor), Michigan. Copyright 2013 Red Brick Parsonage.

Salem Evangelical Lutheran Church in Scio (Ann Arbor), Michigan. Copyright 2013 Red Brick Parsonage.

In 1843 I was confirmed in the spring by Pastor Schmidt in Scio. We were positioned according to age. I was the second last. In the back of the Württemberg catechism [Württemberger Kinderlehre] are questions and answers for confirmation. There were enough for everyone to answer two. Whoever was good at learning learned them all; whoever was bad at learning learned the two questions and answers that would come up at his or her turn. The pastor held his classes in the church. They did not last very long. When it was time to start, we children sat in our place, Mr. Pastor would come in, say an ex corde prayer with his eyes half-closed and turned toward heaven, and then begin. With his hands behind his back he would walk up and down the aisle and talk. What did he say? This is the only thing I still remember: Once while he was walking, the stovepipe above him wobbled. I looked up and thought, “If that falls down, it’s going to hit the pastor on the head.” He noticed this, stood still, and asked what I was looking at. He never did ask anything from the catechism, never posed one question. In general he did nothing but talk, and towards the end I learned a couple Psalm verses and some hymn verses from Hiller.19 Hiller was also our hymnal in church. The questions, mentioned before, were assigned, as was the confirmation hymn that was supposed to be sung at the confirmation.

On Confirmation Day we had to go to his house. There he gave us a serious speech: We should not fall away. He would be able to see it in our eyes if we had fallen away. We cried emotional tears as we solemnly resolved that we would not fall away. He went away, soon came back, and his knees were dusty; he had apparently been praying on his knees. We headed to the church, the pastor in the lead; we followed along behind him. The altar was encircled by a railing. We had to take our seats inside it. He delivered an address, but I have no idea what that was about either. He stepped in front of the altar; we had to sing our hymn, and now he quizzed us on our questions. We knew the answers. Individually we went up to him, knelt down, and he solemnly blessed us with his hand laid upon us, and he read our commemorative passage from a small slip of paper.20 Mine was not a complete passage from the Bible, but his own words that were based on a Bible passage. For the Lord’s Supper we had to go to the altar two at a time. On the plate lay cut-up, ordinary bread, maybe about the length and width of a finger, and two drinking glasses stood there, filled with wine. He took one of those little pieces of bread, broke it in two and put a half-piece in everyone’s hand. He also put the glass in everyone’s hand. I don’t remember anything else about a confession and absolution. No one announced for the Supper. Later I saw a Catholic woman go to the Supper with everyone else.

Endnotes

19 Strieter is referring to Philipp Friedrich Hiller’s Geistliches Liederkästlein (Small Treasure of Spiritual Songs).

20 It is possible that Pastor Schmidt laid both his hands on each confirmand, but the immediate context seems to suggest that he blessed them with one hand and held the slip of paper with the other.

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