Strieter Autobiography: First Call

[Continued from Part 16. If you have not yet read Part 1, click here.]

Into the Ministry (continued)

When I arrived at B[esel]’s house, he was lying in bed and he informed me that I had to preach the next day. I went to his books with a heavy heart and tried to put something decent together. Across the street stood an old house where church was to be held. The folks came, I led the singing and preached. Eight days later I preached again and later in several other places. When B[esel] was well again, he took me in his buggy and now it was time to go to my congregation. Roscoe lay across the river along the hills, and on this side was a small town, Coshocton. There in Roscoe we turned in at a Prussian Lutheran’s house, whom B[esel] had praised highly, ate at midday, and then went into an adjoining room. But now I had an experience. All at once the man started in and began scolding terribly: B[esel] had promised them an older preacher and now he was bringing them a candidate. B[esel] got very embarrassed, but there was nothing he could do.

We left and headed out into the very hilly country. We turned in at an elder’s house and discovered that while B[esel] had been at the convention, the old preacher had returned and the people had taken him back in. His people had deposed him on account of an offense against the Sixth Commandment. What happened was that he was spending the night with the elder, Memmel. During the night the mom hears her daughter scream. In the morning the mom asks, “Jane, why did you scream last night?”

“O mom, do you have to ask me?”

“Jane, why did you scream?”

“The pastor came to my bed, so I got really scared. Then he tells me, ‘Child, I really didn’t do anything to you. Just don’t tell anyone, so that I don’t get a bad reputation.’ And I did promise him, mom, so don’t say anything now.”

But her brothers had also heard her scream and saw what had happened, and they spread it around. In the meantime the pastor stayed away. But after his shame had subsided, he returned and confessed, and his people thought that that could happen to anyone, and they kept him.

The next day service was held in the schoolhouse over yonder behind the hill. Memmel went with his family, a widow and a few men came, and a young man came whose mother had died. B[esel] gave a funeral sermon first, then I preached. After the service the men said that they had taken their pastor back in, so they could not make use of me. B[esel] went home; I was supposed to stay for eight days and preach in Roscoe. I did, but the Prussian Lutheran still wanted an older preacher, and so I was superfluous there.

I rode back to B[esel] again by stagecoach and wrote to my Professor Crämer. He wrote that I should go to Steinbach in Liverpool11; he had a congregation on the side that I could perhaps take over. I take my seat on the stagecoach and ride to Medina. From there I go on foot to Steinbach, who lived with the dear Haseroth. I taught school for Steinbach for a few days while he went to Schwan in Cleveland to ask him for advice. When he got back, he brought me to Elyria and then held an outdoor meeting on the South Ridge.12 There were two families in Elyria. There was a dear Theisen family. He worked in the mill. Philipp Theiss, her brother, was a tailor. And there was a Böse family. Between Elyria and South Ridge lived a Württemberger, S., and a few other Bavarians and Hessians, ten families or so. Steinbach drew up a short document which was to be accepted and signed on Sunday, and with that I would be called. But he told me, “There is a man here named B. Do not let him sign; he is an arch-drunkard.”

Sunday came. I preach and now it’s time for the signing to begin. B. was first. I told him my orders; he left the schoolhouse. Then a man started in: “I demand bread at the Lord’s Supper though, otherwise I will not sign.”

I read: “The Holy Supper shall be administered according to the manner and custom of the Lutheran Church. In the manner and custom of the Lutheran Church, wafers are used.” He stands up and leaves, with his wife behind him.13

I was to have a salary of sixty dollars for the year and was to be fed on rotation, going to someone different every quarter-year. On October 10, 1852, I was called and delivered my first sermon.14

Endnotes

11 Rf. fn. 22 here. Today this is St. Paul Evangelical Lutheran Church in Valley City, Ohio, at the corner of Lester Road and Center Road.

12 What today is Lowell Street, Telegraph Road, and State Road 113 (west of the intersection with Telegraph Road) used to be known as South Ridge Road. (Even a glance at a modern map of Ohio will reveal a North Ridge Road about three miles north of Lowell Street.) Strieter later makes it clear that church was held in the schoolhouse on the South Ridge. There is a landmark at the corner of State Road 113 and Bechtel Road for a South Ridge School that existed from 1875-1899. But Strieter later says that South Ridge was “two miles away” from Elyria, and that landmark is three miles away. But the Atlas of Lorain County Ohio published in 1874 by Titus, Simmons & Titus from surveys by D. J. Lake, Civil Engineer, reveals another school near the corner of Lowell Street and Murray Ridge Road, across from what is today the North Murray Ridge Cemetery – a much more likely location.

13 This is somewhat unfortunate on both sides. On the part of the call document, it is unfortunate that Steinbach and Strieter flatly insisted on wafers. We do know for a fact that Jesus used matzah or unleavened bread when he instituted the Lord’s Supper, but description is not necessarily prescription. What Jesus through his Holy Spirit had his inspired Evangelists record was not a “Continue to do this” with unleavened bread (ἄζυμος), but a “Continue to do this” simply with bread (ἄρτος) (Mt 26:26; Mk 14:22; Lk 22:19; 1Co 11:23-24). Unleavened or leavened bread may be used. In fact, leavened bread was regularly used in the early days of the Christian Church, and the great Lutheran theologian Johann Gerhard wrote, “[T]he usage of leavened or unleavened bread in the holy Lord’s Supper is to be left to the discretion of Christian freedom and…no unnecessary conflict in the Church of God should be initiated on account of this” (A Comprehensive Explanation of Holy Baptism and the Lord’s Supper, Chapter 7). On the part of this particular man, however, it is unfortunate that he demanded regular bread and would not give up his demand for the sake of peace. It seems that further conversation on this matter could and should have taken place.

14 I.e., as a regularly called pastor.

[Read the next part here.]

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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.

[Read the next part here.]