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Title: The Organization of the Congregation in the Early Lutheran Churches in America


Author: Beale M. Schmucker



Release Date: October 1, 2006  [eBook #19422]

Language: English

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THE
ORGANIZATION OF THE CONGREGATION
IN THE
EARLY LUTHERAN CHURCHES
IN AMERICA.

by

BEALE M. SCHMUCKER, D.D.

From the Lutheran Church Review, July, 1887.

Philadelphia:
1887.







The Organization of the Congregation
in the Early Lutheran Churches in America.

The Lutheran Church in this country has had an opportunity, as never
before in its history, to determine for itself the whole form of its
organization, uncontrolled by any external forces. In the old world the
intimate and organic union of the church with the State left little
liberty in this respect. When, therefore, the early Lutheran immigrants
in this country were disposed to form themselves into congregations, to
adopt regulations for their own government, to settle their relations to
other Lutheran congregations, to determine the order of worship to be
observed, they had to feel their way in the dark. No little time passed
before all these matters became settled on a permanent basis. To follow
them in their efforts to obtain a satisfactory organization of the
congregation, is what I propose now to do.

There is grave reason to doubt whether, prior to the arrival in
Pennsylvania of Henry Melchior Muehlenberg, any of the German Lutheran
congregations in Pennsylvania had a well-developed, clearly defined,
written constitution. I have carefully examined all the written records
of nearly all the congregations which were in existence at that time,
and have failed to find evidence of any such constitution. The first
known written constitution of the church at Philadelphia was introduced
in 1746 by Brunnholtz and Muehlenberg, and it was brief and rudimentary.
The congregation at the Swamp, New Hanover, was the earliest German
congregation in America, begun in 1703 by Justus Falckner, but whatever
the form of organization which it may have received from him, or his
immediate successor, no record of it is known to exist, and the first
written constitution now known is in the hand-writing Muehlenberg. The
Tulpehocken congregations were established by Palatinates from the
Hudson and Mohawk, who came to Pennsylvania in 1723 and 1729. They were
familiar with the congregational organizations in New York under
Kocherthal and Falckner, which were formed under the counsel of Court
Preacher Boehm, probably after the similitude of the Savoy Church in
London, and under the influence of the long established Dutch Lutheran
constitution in New York, based on that at Amsterdam. But no written
constitution is now known in Tulpehocken earlier than that introduced by
Muehlenberg. In all the old congregations the case is the same, so far
as any known evidence proves.

In all the German congregations in Pennsylvania, however, an
organization was found when Muehlenberg came, which had arisen out of
the necessities of the case, and in all of them it had the same
character. There were two orders of officers in each congregation,
called Elders and Vorsteher, elected by the members for a definite term.
The open letter given by the congregations at Philadelphia, Trappe and
New Hanover, to their representatives sent to Europe in 1733, is signed
by the Vorsteher and Elders of the congregations, and there were like
officers in these congregations when Muehlenberg arrived, to whom he
presented his credentials. The form of power of attorney sent by Dr.
Francke to be signed by the congregations in 1734, is addressed to the
Elders and Vorsteher, and the letter sent to Dr. Ziegenhagen in 1739, is
signed by the Elders and Vorsteher. The proceedings of the first meeting
of the Ministerium of Pennsylvania show the presence of Deputy Elders
and Vorsteher from the ten congregations represented. Indeed, it may be
said that in all the congregations there were these two classes of
officers. The distinction between the two classes may not have been very
clear, and sometimes both are spoken of as Vorsteher, but after a
general examination of their records, we are persuaded that it was a
prevalent, if not universal usage of the congregations, before
Muehlenberg's arrival, to elect these two classes of officers, to whom
the direction of their affairs was intrusted. In the congregational
constitution furnished the Salzburg emigrants to Georgia in 1733 by Drs.
Urlsperger, Ziegenhagen and Francke, based on that of the Savoy Church
at London, Elders and Deacons, annually elected by a majority of the
members, were provided for.

The question very naturally arises and claims consideration, Whence came
this usage of the Pennsylvania German Lutheran congregations? This
arrangement is almost entirely unknown in the Lutheran Church in
Germany, where the church is united with the State, and has little right
of self-government. That the same mode of organization should have been
adopted at the outset by them all is not only in itself strange, but
shows that this arrangement must have been brought to their notice from
some quarter, and having been tested commended itself to them. We
believe that this provision of Elders and Vorsteher or Deacons, was
accepted by them from the Swedish Lutheran Churches on the Delaware, the
early Dutch Reformed and German Reformed Churches in Pennsylvania, and
the Dutch Lutheran Churches in New York and New Jersey, and ultimately
from the German Lutheran Church in London, and the Dutch Lutheran Church
in Amsterdam. And as these earlier organizations exerted an influence
not merely upon the first shaping of the German Lutheran congregations,
but continuously upon the whole formation of their congregational
constitutions, until they assumed their final complete condition, it is
the more proper that they should receive careful consideration.



ORIGINAL SOURCES OF ORGANIZATION IN THE GERMAN LUTHERAN CHURCHES IN
PENNSYLVANIA.

1. _The Swedish Congregations._ Acrelius, in his history of New Sweden,
does not describe the earliest organization of the congregation. The
instructions given by the crown to Gov. Printz, 1642, simply say: "Above
all things, shall the governor consider to see to it that a true and due
worship, becoming honor, laud and praise be paid to the Most High God in
all things, and to that end all proper care shall be taken that divine
service be zealously performed according to the Unaltered Augsburg
Confession, the Council of Upsala, and the ceremonies of the Swedish
Church; and all persons, but especially the young, shall be duly
instructed in all the articles of their Christian faith, and all good
discipline shall in like manner be duly exercised and received." The
earliest mention Acrelius makes of congregational officers, is in the
time of Fabritius in 1684, when Church Wardens made an appeal to the
members with reference to the pastor's salary. In Sandel's time, 1702,
new Church Wardens and Church Councilmen were installed, which suggests
that these two offices were found in the time of Fabritius, so short a
time previous. If this be a correct conclusion, the question would
arise, whether this arrangement was introduced by Fabritius, or was in
existence from the beginning? Fabritius was sent out from Amsterdam as
the first settled pastor of the Dutch Lutheran congregations in New
York. If those congregations were not fully organized before he came,
they were certainly organized by him, and in either case after the type
of that at Amsterdam. Fabritius founded the Swedish congregation at
Philadelphia, and it is very possible that he may have given it a
constitution like that of New York and Amsterdam. I do not know whether
the congregations in Sweden have any such arrangement as is found in the
churches on the Delaware. I find the office of Church Wardens mentioned
in the Kirchen-Ordnung of Charles XI. in 1686, but am not sure of the
extent to which the office agrees with that in the Wicaco Church.
Acrelius describes the organization of this last-named congregation in
Sandel's time, p. 216. "Pastor Sandel held a parish meeting, installed
new Church Wardens (Kyrkowaerdar) and Church Councilmen (Kyrkoraeder),
and at the same time explained to each of these their duties. Thus, 1.)
The Councilmen were to have the oversight of the preservation and
improvement of the church and parsonage. 2.) That each in his turn
should look after the life of the people, and if any one should conduct
himself improperly, give timely notice of it to the pastor, so that with
his concurrence and advice, and according to the circumstances of the
persons and their deeds, they might be brought before the Church Council
(Kyrkoraedet), and either admonished, placed on trial, or excluded from
the congregation. The office of the Church Wardens was: 1.) To collect
and pay over the Priests' salary twice a year; 2.) To take up the
collections in the church, and the other church dues, as for marriages,
churching of women, burials, etc.; 3.) To take care of the poor of the
congregation; 4.) To keep the accounts of the church in good order and
exhibit them annually on the 1st of May; 5.) To provide the pay for the
sexton, etc."

This whole arrangement bears a close resemblance to that of the Dutch
Lutheran Churches, and is virtually that found in the German Churches in
Pennsylvania when Muehlenberg came. The Church Council consisted of the
minister, the councilmen and wardens. These lay officers served for a
fixed time, and were installed in their offices; but, unfortunately, it
cannot be learned from this account in what manner they were chosen. The
above arrangement continued in force until, in 1765, Provost Wrangel
prepared a new constitution and secured a charter. In the new instrument
the officers of the congregation are styled Rector, Church Wardens and
Vestrymen, after the Anglican style. This constitution was wrought out
by Wrangel in conference with Muehlenberg, and the mode of selection of
officers is almost precisely the same as in the German Constitution of
1762: twice the number are nominated by those in office, and the
election is by a majority of votes of the congregation.

The Swedish congregation at Philadelphia, as well as those at Morlatton
and Merion to a less extent, undoubtedly exercised a marked influence on
the German Lutheran congregations. It was well organized long before
establishment of the first German Lutheran congregation in America. The
pastor of the Wicaco Church from 1677 to 1693, Fabritius, was a German,
and cared for such German Lutherans as settled near the city. Rudman,
who succeeded him, showed his interest in the Germans by bringing
Falckner into the ministry, and his successor, Sandel, united with him
in this act. Rudman preached in Dutch, and may have also understood
German. The first regular ministrant to the German congregation at
Philadelphia was the Swede, John Eneberg, and it is probable that it was
organized by him. Pastor Dylander held service for the Germans regularly
in the Wicaco Church, and Muehlenberg's services were held there mainly
until the erection of St. Michael's. The Swedish ministers met with the
Germans in the earlier meetings of the ministerium. The relations
between Provost Wrangel and Muehlenberg were of the most intimate
nature; they labored together as brothers in the superintendence of the
congregations under their care, and finally when Muehlenberg was working
out the enduring constitution of the German Church, Wrangel wrought out
that of the Swedish Church. The German Church constitution was prepared
with the co-operation of Wrangel, and he attended the meeting of the
congregation at which it was accepted, and made an address. From the
earliest times to the completion of the final constitution, the
influence of the Swedish organization was strongly felt.

2. _The Reformed Churches in Pennsylvania._ The _Dutch Reformed_
congregations at Bensalem and Neshaminy in Bucks County and at
Whitemarsh, Montgomery County, were the earliest Reformed Churches in
Pennsylvania, and antedate all the German Lutheran congregations except
that at New Hanover. These Churches were organized in 1710 by Domine
Paulus Van Vlecq, and in each of them a senior and a senior elder and
deacon were elected to serve for two years. The senior went out of
office annually, and the junior became senior, while the newly-elected
officer became the junior. The mode of election is not entirely clear.
The record simply says at Bensalem: "The Church Council, both Elders and
Deacons, of Sammeny and Bensalem, were installed (_bevestight_) by Dom.
Van Vlecq May 21, 1710," the day after that given for the organization.
They may have been elected the previous day. At White Marsh the record
says: "The church at Wytmess was organized June 4, 1710, the same day
the Church Council there was installed." The record of the Dutch
Reformed Church at Six Mile Run, near New Brunswick, N. J., organized
November 15, 1710, says: "The Church Council was elected Nov. 15, and
after having been announced three times, was installed." At the next
election it is said: "Anno 1711, Oct. 23, the Church Council was
elected, and after having been three times announced without objection
made, they were installed Oct. 24," on which date also the treasurer
presented his account. There must have been several services on those
two days, at each of which the names of those elected were published.
It does not appear in what manner the choice was made. They may have
been selected by those in office, and when no objection was made after
publication, the consent of the congregation was supposed to be given,
or they may have been chosen by vote of the congregation. I am assured
by Dr. Talbot W. Chambers, of the Collegiate Church in New York, that
both of these modes are and have long been usual in the Reformed
Churches, and that in the old mother congregation at New York, now
enlarged to be the Collegiate Church, the former mode of selection has
been used ever since its establishment. These officers were named Elders
(_Ouderlinge_) and Deacons (_Diaconen_), who, with the Pastor, formed
the Church Council (_Kerckenraet_). They were not chosen for life, but
in this country, as in Holland, for a fixed term, usually two years.
This organization of the Dutch Reformed congregations in this country
agrees, entirely with that of the Reformed Church in Holland, as
described by Benthem in his "_Hollaendische Kirchen und Schul Staat,_"
except that in Holland the pastors and elders alone form the Church
Council; but there the deacons are also admitted to it in feeble
congregations where the number of elders was small. Another feature of
the organization of the Dutch Reformed Churches is that, in important
cases, all who have ever held the office of elder or deacon are called
together to give counsel. The Dutch churches here named were situated
near to our Lutheran people, and they were the earliest formed among the
Reformed or Lutherans, and must naturally have had an influence on their
neighbors. In the Neshaminy settlement were found representatives of
three religious bodies: there were Dutch Lutherans, who were afterward
visited by Muehlenberg, Swedish Lutherans ministered to by the Wicaco
pastors, and in largest numbers Dutch Reformed, with resident pastors,
with whom the Scotch-Irish Presbyterian settlers coalesced. The Swedish
pastors certainly held services in the Reformed Church, and I have no
doubt that Muehlenberg's services were held in the same church, as the
Lutherans were few and never had a separate building.

The _German Reformed_ congregations in Philadelphia, 1727, Germantown,
Skippach, 1720, Goschenhoppen, 1731, Saucon, 1731, Egypt, 1731, Oley,
1731, Mosellem, 1731, and therefore in general throughout the district
between the Schuylkill and Delaware, were formed somewhat earlier than
the Lutheran congregations in their vicinity. As the members of the two
religious bodies were closely intermarried and often worshipped in the
same buildings, it is self-evident that the earlier organizations must
have had an important influence on the later. Beside this, in Europe,
especially in Holland, but also in Germany, there was a fuller
self-government in the Reformed congregations than prevailed in the
Lutheran in Germany. Their system was, therefore, better adapted for
transplanting to a new country, where there was no connection between
Church and State. The earliest German Reformed pastors came by way of
Holland, and were aided by the church of that country, so that we may
expect to find a close similarity between the Reformed organizations in
this country, both German and Dutch, and we will not be disappointed in
this. In his "Historic Manual of the Reformed Church," Rev. Dr. J. H.
Dubbs shows such familiarity with the condition and history of the
Reformed congregations from the beginning, that it was natural that we
should turn to him, as a personal friend through many years, for
reliable information as to the form of organization in the older
congregation. In answer he says: "There can, I think, be no doubt that
the offices of elder and deacon were brought over from the Fatherland,
precisely as we have them at present. Max Goebel informs us (_Geschichte
des Chr. Lebens,_ vol. ii., p. 76) that in the Reformed Churches of the
Rhine country, in the seventeenth and eighteenth centuries, elders were
always elected with prayer in the presence of the most prominent members
of the congregation. Ordinarily the election was conducted by the
Consistory: sometimes by the congregation itself, a double number of
candidates being proposed by the retiring members of the Consistory.
Every year one-half of the elders retired from office. The deacons were
elected in the same manner as the elders. Their office had special
reference to the wants of the poor. The election of elders for life was
entirely unknown in the Dutch and German churches. Such is Goebel's
account. I have few documents of an earlier date than 1740; but between
that date and 1760 there are many in which both offices are mentioned. I
have a document of 1730 signed by the '_AEltesten_' of the Reformed
Church at Philadelphia. A petition in English, addressed in 1732 to
Governor Gordon, is signed by seven 'Ancients' of the same congregation.
Here four of the names are new, showing an intervening election. The
deacons are not mentioned, but would naturally not appear in a document
of that kind. Most of the early letters are addressed to the '_AElteste
und Diaconen_' of the several churches. The rules for the Government of
the Reformed Church at Amwell, N. J., 1749, are signed by the '_AElteste
und Diaconen oder Vorsteher._' It seems, therefore, that the two terms
were used interchangeably. With regard to the points of doubt you
suggest, I can only say:

"1. The two distinct orders, elders and deacons, have certainly existed
from the beginning in the American churches.

"2. The name of the second order in German is either Diacon or
Vorsteher; the former name probably more ecclesiastical, the latter more
popular.

"3. The term of office was always fixed, but the period varied in
different congregations. There was no life term, except in the ministry.

"4. The mode of selection probably varied in different churches as it
does now. I imagine that in most churches the most prominent members met
on an appointed day to hold the annual 'Kirchenrechnung,' and then
quietly 'made out,' without a formal election, who were to fill the
vacancies in the consistory. Very frequently, no doubt, retiring members
nominated their own successors, to be approved or rejected by the
congregational meeting." This clear description of German Reformed usage
shows how great similarity there was in this respect between the
American Reformed descendants of Hollanders and Germans. These Swedish
and Reformed modes of congregational organization were here fully in
operation in the territory on which our earliest German congregations
were established.

3. _The Lutheran Congregations at Amsterdam and London._ The
constitution of the Lutheran Church at Amsterdam is the most important
and influential original source of Lutheran congregational organizations
in America. It is the model from which the constitution of the Dutch
Lutheran Churches in New York and New Jersey are directly derived. It is
the original source of the constitution of the Savoy Church in London,
which claims to be a simple translation of it, with some modifications.
The Amsterdam constitution was, therefore, the immediate basis of the
congregations in New York City, Albany, Loonenburg, Hackensack, on the
Raritan, and of other congregations in New York founded by Falckner,
Berkenmeyer and Knoll. The London constitution was the on which the
congregations founded by Kocherthal at East and West Camp, Rhinebeck,
Newburg, Schoharie, and those which grew out of them all along the
Hudson and Mohawk rested, modified by the influence of the previously
existing organizations, based on the Amsterdam constitution. So that is
may be said that the Amsterdam constitution, with the modifications made
at London, is the source of organization for all the older congregations
in New York and upper New Jersey. In Pennsylvania, if my surmise that
the Swedish Wicaco Church received its constitution through Fabritius
from New York be correct, the Amsterdam constitution underlies the
Swedish organization, the influence of which on the German churches we
have described. The London book was in the hands of Muehlenberg and the
other German pastors in Penna., given to them by Ziegenhagen in London.
Muehlenberg became acquainted with the Dutch Lutheran constitution,
based on that of Amsterdam, in 1745, at the Raritan, and in 1750-1752 at
New York and Hackensack, where for two summers he was pastor of
congregations in which it prevailed. His estimate of it was very
favorable; he says: "These Pastors (of the Dutch Church in New York)
introduced a constitution, which they have prepared after the model of
that of the Evangelical Lutheran Church in Amsterdam, and it was
subscribed by them, as well as by the Elders and Deacons, and hitherto
the Agende of Amsterdam has been used, all which were very well suited
to the circumstances in America, and served to edification." The
influence of these two constitutions, of Amsterdam and London, on those
by whom the gradual completion of the work of organization in Penna. was
made was very prominent. The London Constitution was the basis of that
furnished by Ziegenhagen, Urlsperger and Francke to the Salzburgers, who
settled in Georgia, and exerted an important influence on later
congregations in that State and in the Carolinas. Having had the
continuous approbation and commendation of Boehme and Ziegenhagen, court
preachers at London, by whom, to so large an extent, the German
immigration to this country was directed and counselled in religious
matters, to whom nearly all correspondence was primarily directed, and
who stood so near to the sovereign of the colonies, by whom also the
calls to the Halle Missionaries were given them though the men were
chosen at Halle; this constitution came to the Halle Missionaries
clothed with great weight of authority. It is, therefore, right and
proper, that above all others, these two constitutions should receive
our careful examination. As that of Amsterdam is the earlier, and the
original basis of the other, we will first describe it, and then show
the modifications made at London.

The _Constitution of Amsterdam_ was originally adopted in 1597 and bore
the title "Kerkelijke Ordonnantie, for the government, in the doctrines
of the Divine Word, administration of the Sacraments and other matters
pertaining to the administration of the Church, of the Congregation and
Church at Amsterdam, which assembles in a house and adheres to the
genuine unaltered Augsburg Confession, prepared and established by the
Ministers and Deputies there, in the year of Christ 1597." The
congregation dates from about 1588, and built its first church in 1632,
before which time it worshiped in a house arranged for its use, but not
having the form of a church. This constitution was revised in 1614, and
in 1644 it was accepted as the general constitution for the Lutheran
churches in the Netherlands. In 1682 it was materially changed and
brought in the shape which it afterwards retained. The original form of
1597, with the changes made in 1614 and 1682 indicated in foot notes, is
given in full in the "Geschiedenis der Amsterdamsche Luthersche
Gemecnte, door F. J. Domela Nieuwenhuis, Amsterdam, 1876, 8vo. pp. 298,
124." Appendix pp.32-62. It is very full and minute in its provisions
and covers thirty octavo pages. A German translation of the edition of
1682 is given in Benthem's Hollaendische Kirch und Schul Staat,
Francfurt, 1698. It is divided into two parts.

Part I. Chapter I. Of Doctrine. "The pastors of this congregation shall
regulate and determine all their teaching and preaching by the rule of
the divine Word, the biblical, prophetical and apostolical writings, and
according to our Symbolical Books, to wit:--the unaltered Augsburg
Confession, delivered to Charles V., Anno 30, the Apology of the same,
the Smalcald Articles, and Formula of Concord, together with both
Catechisms of Luther throughout, and shall not teach or preach anything
contrary to the same, be it privately or publicly, nor shall they
introduce or use new phrases (forms of statement) which are at variance
with the same, or contradict them. In like manner in all points in
dispute between us and others, they shall be guided and governed by the
aforesaid Scriptures and also the aforesaid Symbolical Books, and shall
decide and judge them by these alone, and shall plainly declare the
foundation and understanding thereof to the congregation. They shall
also order and direct all their preaching to the edification of the
congregation, in such wise that the Word of God may be taught purely and
clearly, the true doctrine be distinguished from the false and the true
doctrine be urged on the people so that they may understand how to guard
themselves against false teaching and teachers." This chapter is long
and defines the whole obligations of the preachers of the Word. Chapter
2. Of the times and places of assemblage for the preaching of the divine
Word. Chapter 3. Of the Sacrament of Holy Baptism. Chapter 4. Of the
Sermon of Repentance (Boetpredicatien) and the absolution before the
administration of the Lord's Supper. Chapter 5. Of the administration of
the Most Holy Supper. Chapter 6. Of Christian Discipline and the Ban.
Chapter 7. Of Marriage. Chapter 8. Of the Visitation of the Sick and of
the Poor, who cannot come to church. Chapter 9. Of the Burial of the
Dead.

Part II. The Christelijcke Ordonnantie of the Congregation in Amsterdam,
of the Conventu Ecclesiastico or Consistory, of the Calling, Office,
Ministrations of the Preachers, Deputies (Deputy Elders 1682) and
Deacons. Chapter 1. 'Of the Consistory. To the Consistory belong the
Preachers, with the Deputy Elders (Gedeputierden Ouderlingen); such
other persons may attend as by the usage of the Congregation are called
thereto. At the meetings first of all the Holy Spirit shall be invoked,
in prayer, and the session shall close with the giving of thanks. The
oldest Pastor shall preside, and he, or the oldest Elder, shall present
the matters for consideration, call on each for his opinion, and take
the vote. In matters of doctrine, where we have the Word of God, the
Preachers alone shall decide according to the same (after consultation
with the Elders, 1682), but in matters of government the majority shall
decide. In matters of great importance, as the calling of the Preacher,
all former Elders, and also the Deacons, shall be called to take counsel
and the majority of all votes shall decide (1682 all former Elders,
called Oudste Raeden, and all former Deacons). Occasions of discipline
of Preachers, Elders, Deacons, or other members were subject to action
by the Consistory.

Chapter 2. Of the Call, Office, Duties, Salary and Dismissal of
Preachers. The Call, which consists in a nomination and an election,
shall be made by the Preachers, Deputy Elders, former Elders (Oudste
Raeden), Ruling Deacons and former Deacons (Oude Diaconen). The
Candidate, if previously a Pastor, must present testimonials from his
previous charge of his irreproachable life and of his adherence to the
pure doctrine of our Confession and our Symbolical Books, or if
unordained be fully examined and approved, and his ordination promised
by the proper authorities, and he must subscribe and obey this
constitution with all its provisions. Provision is made for the trial of
all charges against a Preacher. The widow of a Pastor receives his
salary for nine months after his death.

Chapter 3. Of the Call and Office of the Deputy Elders. The congregation
is exhorted on the Sunday before election to pray God that pious and
devout men may be chosen. The Preachers, Elders and Deacons select twice
the number of persons to be elected, whose names are publicly presented
to the congregation, and any who have well-founded objection to make
against any one proposed, is exhorted to present it. At the election the
Preachers, Elders, former Elders, Deacons, former Deacons, and the
contributing members of the congregation, in this order, present their
votes, and those who receive most votes are chosen. The elders elected
must present themselves before the congregation, answer publicly the
questions as to their confession of faith, promise faithfully to fulfill
the duties of their office, and be installed, with the laying on of
hands and prayer. Their duties are described at length, and in summary
are these: 1. To watch that the Word be purely preached by pious
Preachers, the sacraments administered as Christ commanded, and the
constitution observed. 2. To see that the Preachers and other
ministrants duly and promptly receive their salaries. 3. Watch over the
congregation that all sin, shame and offence be avoided. 4. Keep
accurate account of all expenditures. 5. After their term of office
expires attend all meetings of the Consistory when called. 6. Carry out,
when they enter upon their office, all measures taken by their
predecessors for the peace and prosperity of the congregation. 7. On all
festive and Sunday services stand at the church doors with plates to
receive the offerings for the use of the church.

Chapter 4. Of the Call, Office and Duties of the Deacons. The Deacons
are elected at the same time, place, and in all respects in the same
manner as the Elders, and they also are installed exactly as the Elders.
Their duties are these: Like the Elders to collect the offerings at the
church doors made for the poor, and to keep an account of the receipts
in a separate book; annually to visit the families of the congregation
and receive their offerings for the poor, and to use and apply these
gifts for the benefit of the poor; when distinguished and wealthy
Lutherans visit the place to call upon them and ask an offering for the
poor; to receive all legacies intended for the poor, and to keep an
account of all these receipts. Then follow full directions for the care
and relief of the poor, the needy, the stranger, with a thoroughly
organized system for the whole work. The Deacons have nothing to do with
the general affairs of the congregation, but are charged with the care
of the poor and needy, and with this alone.

Chapter 5. Of the Office and Duties of the Comforter of the Sick, and
Sexton. The congregation shall have a Ziekentrooster, who shall also be
the Sexton (Koster en Knaap). The duties of this office are: Diligently
to visit the sick, especially such as are in need, and to bring to them
the comfort and directions of the Word of God. To give notice to the
Pastor of those who desire the sacrament. To report to the Deacons any
cases needing relief. To serve also as Sexton to the church. They shall
receive a proper salary from the Consistory.

Chapter 6. Of the Obligations of the Congregation to its Preachers,
Elders and Deacons. Chapter 7. Rules for those who receive alms from
the congregation.

In the articles on which the Preachers of the Augsburg Confession in
Amsterdam are called, and by which they are to be governed in their
whole office and ministrations, adopted in 1607, not only are all the
statements of doctrine given in the constitution repeated, but there is
this additional provision: "They shall, with good judgment and
reasonable prudence, exclude from the use of the Sacraments and of the
Ministrations of our Church, Papists, Anabaptists, Schwenkfelder,
Calvinists, New Manicheans or Flacianer, and all others, who not only
do not hold our doctrine, but also are an occasion of offence, and lead
away the simple and weak."

This Amsterdam constitution is one of the most carefully prepared, well
digested instruments of the kind ever produced, very full in all needed
provisions for the adminstration [tr. note: sic] of the affairs of the
congregation, and pervaded by a devout spirit; sound in the faith and
watchful of the life of Pastors, Officers and members. It well deserves
the prominent place it holds among the sources of Lutheran organization
in the New World.

_The London Constitution._--St. Mary's Church in the Savoy, was
organized in 1692 by the members of the older Hamburg church who lived
west of Temple Bar, and received from King William an old Jesuit chapel,
which stood on the ground which had belonged to the Duke of Savoy, which
was reconstructed in 1694; a new church was erected in the same place in
1768. Its first pastor was M. Irenaeus Crusius, in whose time the
constitution was adopted, in 1695. The preface says: "We, the present
Pastor and Deputy Vorsteher, have taken the Kirchenordnung used by our
brethren in Holland, have caused it to be translated into German, and,
except for urgent reasons, have altered nothing therein, in order that
our unity might the more clearly appear." The translation is made from
the edition of 1682, and Benthem's translation agrees so nearly with it,
that the one must have been used by the other; Benthem's preface is
dated 1697, the London is dated 1695, and seems to be the earlier.

It is divided into two parts, the first containing the Kirchenordnung
covers the ground of the Amsterdam book; the second contains the Order
of Service which is not found in that of Amsterdam, where the Antwerp
Agenda took its place. The part containing the Kirchenordung is all to
which the preface refers when it is said that it was taken almost
exactly from the Amsterdam book. It also is divided into two parts, the
first of which contains the same eight chapters already described in the
Amsterdam book, the ninth in the edition of 1597 having been omitted in
1682. These chapters agree almost verbally with the Amsterdam book. The
statements of doctrine are exactly the same, and I have noticed
throughout this part no material change, except that the duties of the
Amsterdam comforter of the sick are assigned to the pastor. The Second
Part differs materially from that of the Amsterdam Book, the chief
differences being that there is but one order of congregational
officers, Vorsteher, to whom all the duties of both elders and deacons
are assigned; there is no comforter of the sick, but only a sexton; the
contributing members take part in the election of the pastor as well as
in that of Vorsteher; and there is no Consistory, but simply a meeting
of the Vorsteher, in which not only does the pastor not preside, but
his presence is not mentioned. In so far as these and other minor
changes allow, the very words of the Amsterdam book are used. The
contents of this part are: Chapter I. Of the Calling and office of
Preachers and Deputy Church Vorsteher. Twelve Vorsteher are to be
elected by the contributing members, who in important matters shall
confer with the Preacher, take counsel from him and from the
congregation in case of need, otherwise they shall refrain from
molesting each other, except for good cause. The Vorsteher shall meet
once a month, and absent members are fined; they each preside in turn
for one month. In cases of importance the whole contributing membership
are called in, and not alone those who have held office as at Amsterdam.
Apart from these changes the provisions are the same as for the
Consistory at Amsterdam; questions of doctrine being decided by the
pastor alone, as at Amsterdam. Chapter II. Of the Call, Office, Salary
and Dismissal of Preachers. Except that the nomination and election of
the preacher is made by the whole contributing membership, and that
controversies concerning questions of doctrine are to be determined,
when they threaten the peace or unity of the congregation, by the
decision of one or three German Universities of the Lutheran faith,
instead of by the Synod, as in Holland, this article is taken bodily
from the Amsterdam book. Chapter III. Of the Call and Office of the
Deputy Church Vorsteher. Six Vorsteher are elected annually by the
contributing members, without previous nomination, to serve for two
years, and at the election when the names of those receiving most votes
are announced, an opportunity is given for objection to any of them to
be made, and if any be seriously objected to, a new vote shall be taken
in those cases. The provision for installation is omitted, so that in
all probability there was no imposition of hands. Otherwise, this
chapter is taken bodily from that concerning deputy elders at Amsterdam,
with the mere substitution of the word Vorsteher. Chapter IV. Of
Provision for the Poor. The Vorsteher shall appoint two of their number,
every two months, to take charge of the offerings, collections,
legacies, etc., for the poor. The offerings for the poor on Sunday were
placed in a separate vessel provided in the church. With some slight
variations the whole work of the deacons at Amsterdam is here renewed,
except that it is assigned to two of the Vorsteher, in turn, for two
months. Chapter V. Of the Sexton. That portion of this chapter which
refers to Koster and Knapp at Amsterdam is retained, and that concerning
the Ziekentrooster omitted. Chapter VI and VII are as at Amsterdam.

We here close the examination of the organization of Lutheran
congregations existing in this country when Muehlenberg came, of the
influences by which it had been produced, and of the European Lutheran
constitutions which then and afterwards formed the basis on which it
rested. We go on to describe the gradual formation, under Muehlenberg
and the Halle Missionaries, of the constitution, afterwards accepted
generally by the American congregations.



HENRY MELCHIOR MUEHLENBERG.

In 1742 H. M. Muehlenberg arrived in Pennsylvania, where he not only
ministered to several congregations, but soon became virtual
superintendent of all the congregations. He brought the troubled
affairs of his own pastorate into order. He gradually guided and was
guided to a complete organization of his congregations. He prepared and
introduced the well ordered constitutions by which their affairs have
been regulated ever since, and which now forms the Order of Government
throughout the body of older congregations. His labors and counsels
were sought for, in ever-widening districts, until his oversight
extended from the middle of New York to Georgia. He gathered the
pastors and representatives of the congregations together and formed
the United Evangelical Lutheran Ministry, of which union he became
Senior; and he prepared the Order of Worship used throughout the
churches. Whether authority from the Fathers at Halle and London at the
beginning formally charged him with the oversight of the churches, I do
not know; but the common consent of all concerned, and their urgent
demand of such labor from him, actually made him Senior of the Ministry
and Superintendent of the Churches, as well as missionary in chief to
the scattered Lutherans in this land. He was called of God to this high
office, and the call came through the churches, formally perhaps,
certainly really.

And he was admirably fitted for this great work by natural talents and
character, by liberal culture with severe formative trials in the
attainment of it, and also by the peculiar circumstances and influences
which surrounded him before coming to America.

His large mental powers, his force and energy of purpose, his
self-forgetfulness and power of endurance, his consuming zeal and
devotion of his whole faculties to his work, his tender sympathy and
ardent love of souls, together with his admirable judgment and prudence,
made him a born ruler of men.

There is one characteristic of the Patriarch of the Lutheran Church in
America which is of such importance to his own times and which, after a
century has passed, continues to have so great significance, that it
claims attention; it is his fidelity to the confessions of the Lutheran
Church. The foundations of the organization of that church here were
firmly placed upon those confessions in their entirety and in their
true meaning. The relation of Muehlenberg to the confessions was in his
own lifetime openly questioned by some of his co-laborers in
Pennsylvania, like Stoever and Wagner, who affirmed that the Halle
Pietists were not sound Lutherans; the same hue and cry was raised in
New York by Berkenmeyer and Sommer, who were representatives here of the
orthodoxy, which in Germany contended against Pietism; other good men,
like Gerock and Bager, who had not been sent from Halle, sympathized
with this feeling, and finally, with some encouragement from Gerock,
Lucas Raus, in whom personal enmity toward Muehlenberg had been rankling
for years, brought direct charges of want of fidelity to the confessions
against him before the ministerium and offered to support them with
evidence in writing. There have been those in these later years, who
having themselves departed from the old confessions of our church, have
affirmed that Muehlenberg had allowed himself the same liberty, and that
he and his coadjutors had not themselves maintained, nor required of
ministers and congregations an absolute, unconditional and complete
acceptance of the confessions. The charges of his contemporaries were
based on their general impression concerning the Halle school of
pietism, and were entirely unsustained by any evidence furnished by
Muehlenberg. The falsity of the charges, by whomsoever made, will be
shown by the facts that in the ordination of ministers, in the
reception of congregations into the union, and in the constitutions
which they prepared for congregations, they required acknowledgement of
the confessions and adherence to them in the most absolute terms. If we
take Kurtz's ordination as a test, the evidence concerning which is
full, we find among the questions to which he must furnish a
satisfactory written answer, this one: "Ob unsere Evan. Luth. Lehre die
allein gerecht-und seligmachende, und wo sie in Gottes Wortgegruendet
sey?" Is our Evangelical Lutheran doctrine the only justifying and
saving doctrine, and on what proofs of Holy Scripture does it rest? To
this his answer is: "Ja und amen ist dieses solches, solches beweise
ich, etc." "Yea and amen is it such, and I prove it thus, etc." In the
revers which he was required to subscribe before ordination were
contained the conditions on which he received and could exercise his
office, and among them these two: "III. To teach nothing else, publicly
or privately, in my congregation, except what accords with the Word of
God and the Symbolical Books of the Evangelical Lutheran Church, and to
this end diligently study the same. IV. To introduce no other
ceremonies in public worship and the administration of the sacraments
than those which have been introduced by the collegio pastorum of the
united congregations, and to make use of no other formulary than that
which they appoint for me." The declaration of the Tulpehocken Church,
when it applied for reception, is given in full in Halle Records, new
edition, pp. 139-141, and shows the conditions on which congregations
were received, because the paper had been prepared for that purpose and
exhibits "the steadfast adherence of the united ministers to the
confession and doctrine of the unaltered Augsburg confession, which had
here been attacked by false brethren, by fanatical sects, by epicureans
and by divers others, in which assaults they had not only themselves
continued steadfast, but had held firm the Evangelical Lutheran Church
members, and had gathered them and increased their number, be it said to
the glory of God, who had stood by them." The doctrinal foundation on
which Muhlenberg [tr. note: sic] placed the congregations in their
constitutions may be seen in that of the Augustus Church, 1750,
hereinafter given. In 1762 it was deemed better to limit the
congregational obligation to the Augsburg Confession; I have no doubt
that it was done because an acquaintance with the whole symbols could
scarcely then be expected of the congregation, while they continued to
demand an obligation to the whole symbols of the ministers. As to the
doctrinal basis in the constitution of the ministerium, nothing was
formally established, there was no written constitution until after the
separation of the missions in this country from the patronage and
government of the Old World after the independence of the States, in
1781.

But the charges made by Lucas Raus afforded Muehlenberg occasion to make
his position very clear. These charges were referred to the Swedish
pastors Provost Wrangel and Borell, to whom the written evidence was to
be submitted, all of which they sent to Muehlenberg so as to enable him
to make his answer. That answer shows that under what he deemed unjust
assault and provocation, he was capable of vigorous indignation. The
charge seems to have been sustained by nothing else than the statement
that Halle Pietists were not orthodox Lutherans; and secondly, that
Muehlenberg alleged that the Lutheran Church had some imperfections.
Beside this charge of heterodoxy was another of life and conduct
unworthy a Christian, which, from the proof, seems to have consisted in
not estimating the complainer sufficiently highly and not treating him
as he thought he deserved. But the wounded vanity of Raus had at least
the good results that it caused to be written the statement in which
Muehlenberg, with indignation repels the outrageous charge. From this
statement, preserved with the other papers in the case in the Archives
at Halle, and copied for the new edition of the Halle Reports, I
quote this passage: "Ich biethe dem Satan und seinen dienstbaren
Luegen-Geistern Trutz um etwas auf mich zu beweisen, das wider der
Lehre der Apostel und Propheten und unserer Symbolischen Buecher
streiten sollte. Ich habe oft und vielmals gesagt und geschrieben das
ich an unsere Evangelische Lehre, nach dem Grunde der Apostel und
Propheten und unserer Symbolischen Buecher, keinen Irrthum, Fehler oder
Mangel faende." "I defy Satan, and all the lying spirits who serve him,
to prove against me anything in conflict with the doctrine of the
Apostles and Prophets and of our Symbolical Books. I have often and
again said and written that I have found in our Evangelical doctrine,
founded on the Apostles and Prophets, and set forth in our Symbolical
Books, neither error, fault or anything wanting." If these words are
not clear enough and strong enough to answer any charge of confessional
disloyalty, it would be difficult to say how it could be done.

I must avoid any entrance into the personal life of Muehlenberg, but
there were influences exerted on him by his surroundings which trained
and fitted him for his great life-work as the organizer of the Lutheran
Church in America, to which I must allude.

Until his twenty-second year he lived at Eimbeck, formerly a free city,
but then in the Grubenhagen Principality of the Duchy of
Brunswick-Lueneburg. The church at Eimbeck had been reformed and set in
order by Nicholas Amsdorf, but long before Muehlenberg's time, it had
come under the jurisdiction of the Lueneburg KO. The edition issued by
Frederick Duke of Br. Luen., in 1643, being in force during
Muehlenberg's youth. Afterward at Goettingen, though the city had its
own Ordnung, originally prefaced and sent by Luther, its worship was
substantially that of the Calenberg Principality of Br.-Luen. So that
until his twenty-eighth year he lived where the Government and Worship
of the church were ordered under the directions of the two branches of
the great family of KOO of Brunswick-Lueneburg. In the preparation of
these books such men as Luther, Melancthen, Bugenhagen, Amsdorf,
Corvinus, Chemnitz, Andreae and John Arndt took part. They are of the
noblest and purest type of Lutheran Ordnungen, and we can well discern
the effect of attendance on services of worship so ordered upon
Muehlenberg when he came to prepare the Liturgy for the churches here.

When he came to Halle he entered within the domain of the Margravate of
Brandenburg. Within the territory of this Margravate were found the most
extraordinary arrangements in church affairs which existed in any part
of the Lutheran Church in Germany. In the Duchies of Cleve, Julich and
Berg, the Presbyterians or Reformed from the Netherlands, welcomed as
refugees, had secured a full, self-governing, Presbyterial system in the
congregation, classis and synod. Under its influence the Lutheran Church
had largely adopted the same system. The Lutheran KO in force in
Muehlenberg's time says: "Each Congregation shall have its own Elders
and Vorsteher, who with the Pastors of the place constitute a Presbytery
or Consistory. There were to be four or six Elders, one half elected
each year by the Presbytery. Those going out of office could nominate
their successors."

The duties of the elders were: with the pastors, to have oversight of
the spiritual concerns of ministers and congregations, to visit from
house to house, to attend the Synod, to report transgressors to the
pastor, to admonish them, to exclude the recusant from spiritual
privileges, in short, to exercise discipline in connection with the
pastor. Their whole spiritual office was ordered after the manner of
Calvin at Geneva, and of the Refugee Presbyterian Congregations.

In each congregation were deacons in charge of the alms, appointed by
the government, or, like the elders, by the Presbytery or Consistory.
The whole care of gathering, keeping and distributing all alms was
given to them.

The Classis, which met once or twice a year, was composed of all the
ministers of the district, with one elder from each congregation, with
schoolmasters and kuesters as found good. Above the Classis was the
Synod, which met annually, composed of pastors and elders. A general
Synod of representatives, four pastors and two elders, from the Synod of
each province united the whole. We cannot but think that Muehlenberg's
familiarity with these arrangements in Mark Brandenburg was a part of
the training which influenced him in the organization of the church
here. And in Halle itself, Spener had earnestly advocated the advantages
of such arrangements. He fervently desired and commended the above
peculiar provisions, so unfamiliar to the Lutheran Church generally in
Germany.



CONSTITUTIONAL HISTORY OF ST. MICHAEL'S CHURCH, PHILA.

When Muehlenberg came to Philadelphia in December, 1742, he presented
his credentials and was accepted as pastor, in behalf of the
congregation assembled in the Swedish Church, by the three elders and
four vorsteher.

The first change made by Muehlenberg and Brunnholtz was in 1746, partly
for the purpose of legally securing the property. The deed of the
property, and the responsibility for debts incurred in erection of the
church, were in the name of four vorstehers. Under the law, trustees
could hold church property in trust, and twelve trustees were appointed,
to whom all these things were transferred. These trustees were named by
Brunnholtz and Muhlenberg, [tr. note: sic] the pastors being of the
number. There was no limit of time established, but a vacancy made by
death or removal was filled by election by the remaining trustees. But
these persons are afterward called elders. For legal purposes they were
trustees, and the property held by them as such. But they were a body of
elders, not elected by the congregation, but chosen by the pastors at
first, and self-perpetuating. They selected the vorsteher and presented
their names to the congregation to afford opportunity for objection. If
not objected to they were installed. These trustees, including the
pastors, with the vorsteher, elected by themselves, constituted the
church council. As at the time of the reformation, recourse was had to
the princes as rulers, so here in the beginning it was thought wisest
and safest to vest the government of the congregation in a few set over
them by authority. Under this arrangement, the administration of affairs
went on from 1746 until steps were taken to prepare a new constitution,
in 1762.

An address to the congregation in 1757, presents a survey of the whole
course of procedure. Brunnholtz says: "1. On the XII. Sun. p. Trin.,
1746, twelve men were publicly announced by me from the pulpit as
elders. 2. In connection with these men, I chose four men as vorsteher,
one-half to go out each year, as has since then been the custom. 3.
These elders and vorsteher, when assembled under the direction of the
pastor, were called the church council, because in their meetings they
took counsel together and made decisions. Thus was laid the foundation
of our administration for the future erection of the church."

The trustees or elders were not installed. The vorsteher were installed
publicly. The record of Zion's Church gives fully the questions asked in
1757.

An account of the installation of the Vorsteher is given in the record,
which, as it is the earliest we have found, may well be described. The
two new men came forward, and Brunnholtz said: "The men chosen by us
from four proposed stand here before you, against whom it is to be hoped
that you have no objection to make, as you did not appear (at the annual
meeting, when the names were announced). They are John Kuhn and C. R.
Uhl. Dear Brethren J. K. and C. R. U., I will ask you the following
questions, to which you will assent by saying 'yes.' 1. Is with
reference to purity of life and setting a good example. 2. Will you
strive to aid in advancing the welfare of the congregation in all things
internal and external? 3. Will you live in peace with the two other
Vorsteher? 4. Will you keep strict account of all monies received and
keep them safely in the chest? 5,6. Concerning keeping order in church
and caring for payment of salaries. Then answer by saying 'yes' and
giving me your hand. And you, members of the congregation, will you love
and honor them, stand by them in all that is good, etc.; then answer
'yes.' You, J. K. and C. R. U., are hereby declared and confirmed as
Vorsteher. And you, beloved brethren," naming them, "who go out of
office, receive my hearty thanks and those of the congregation."

This preliminary arrangement is merely described in the record of the
church council. It was not prepared in form as a written constitution,
indeed a moderately full account of it is not given until 1757, though
the duties of the Vorsteher are described in 1746. Then there was no
written constitution at Philadelphia until 1762, so far as any known
evidence shows.

I am strongly inclined to believe that this arrangement at Philadelphia
was made chiefly by Brunnholtz, who, since June, 1745, had sole charge
of the congregation there. Muehlenberg was, of course, a pastor there
also, but in the division of labor, the actual care of the congregation
was committed to Brunnholtz. That Muehlenberg was consulted and gave his
consent is to be supposed, but that he gave way to the desires and plans
of his associate is natural. At the Trappe, where Muehlenberg lived and
had charge, he introduced an arrangement which was different from that
at Philadelphia, and which may naturally be supposed to represent his
views, as the other did those of Brunnholtz. As it is the earliest
written document having at all the nature of a congregational
constitution which has come down to us from the Halle men, an account of
it may well deserve a place.



CONSTITUTION OF THE TRAPPE CONGREGATION, 1750.

"In the year of our Lord 1750, May 27, in the Evangelical Lutheran
Church called Augustus Church, in Providence township, Philadelphia
County, the following persons" (twelve names given) "were elected as
church council, by the whole congregation, at a free election, by a
majority of votes, under certain conditions for life. The before-named
elected elders and church councilmen hereby promise, before the most
Holy God and the Christian congregation, by their own signature, by the
help of God, faithfully to observe and execute the following Articles
and Duties, to the best of their ability, so long as they remain in
office, to wit:

"1. They shall strive, as they hope for their soul's salvation, that the
Evangelical doctrine, according to the foundation of the apostles and
prophets and our symbolical books, be ever more fully apprehended by
their own souls, and that it may be adorned by their godly conversation,
to the end that they not only rule well their own households but also be
examples to the whole congregation. Should, however, which may God
avert, any one of them fall away from the pure Evangelical doctrine and
organization, and unite with some sect or with none, or fall into open
sin against the Ten Commandments of God, then the pastor and other
church councilmen shall admonish him, as prescribed in Matt. 18, and
should the admonition be of no avail, he shall be removed from office,
and shall have no right in the church, school, or their property, until
he heartily repents and amends.

"2. They shall keep all deeds of church and school property and all
accounts of church and school building funds and of all collections and
alms in a chest procured for that purpose, that they may be preserved
for posterity. The chest shall have two locks and two keys, one to be
kept by the minister and the other by the church councilmen.

"3. They shall watch carefully that in the Augustus Church and school,
the Evangelical doctrine, according to the foundation of the apostles
and prophets and our symbolical books, be perpetuated to our
descendants. And to the end that this aforesaid doctrine and
organization (Oeconomic) may be maintained, beside believing prayer, it
is their duty to strive to continue in unity and intimate friendship
with our spiritual fathers and patrons, and their true successors in
London and Halle, as also with the other united congregations in this
country, and their lawful pastors, and to make known any failure or
decay in this respect.

"4. Should the Augustus Church be remembered by their last testaments by
devout members with money or lands, or receive them in any other manner,
then two church councilmen shall be elected, to whom such church
property shall be entrusted." (Directions for investment and
administration follow.) "But these moneys shall not be used for any
other purpose than for the preservation and perpetuation of the true
service of God, according to our evangelical doctrine and organization.

"5. The regular pastor and the church councilmen shall take care that no
strange preacher outside of our communion, let him bear what name he
will, shall preach or administer the sacraments in our Augustus church
or school-house, that the congregation may not be thrown into strife.
Whosoever will preach, or minister in any way, in our church must either
have been sent by our fathers and benefactors in Europe, or be in
connection with our united congregations and ministers, and have been
examined to see that he holds the true Evangelical doctrine and leads a
Christian life, for this church has been established and consecrated for
this doctrine and for no other.

"6. On the day after New Year, in every year, the accounts of the
collections and alms shall be presented in the presence of the church
councilmen, and at the same time an inquiry shall be made as to how much
or little of the minister's salary has been collected. The members shall
also be reminded that they also should attend and learn how the accounts
of the congregation stand.

"7. As often as necessary the pastor shall, through the vorsteher, call
the church councilmen together, or himself invite them at a public
service, to the end that together they may consider, consult and decide
when there is need to build or to repair, to resolve or to execute.

"8. No one of the church councilmen shall have authority to do anything
which requires a decision by all, but what is needful to be done shall
be considered and decided by all in common. But if members are unable to
be present through sickness or other causes, or if those present are not
of one mind, the majority shall decide.

"9. When the church council (Kirchen Collegium) meets, the pastor shall
begin with prayer to God, and then he shall present the matters to be
considered. He himself shall have two votes, and he shall take diligent
care that all things be done in an honorable, Christian and orderly way,
for God loves order and hates disorder.

"10. Whoever would be and remain a regular member in our Christian
church should strive to be at peace with all men, according to Christ's
teachings, and rather endure wrong than to contend for trifles, and when
any of us are subjected to so great wrong that he cannot bear it, the
Christian magistracy is appointed to protect the good and to punish the
wrong doers. But when brothers, members of one congregation, dispute
about every little matter, and hasten to bring it before the
magistrates, an occasion of offence is given, as Paul says in I Cor. 6:
1-8. If, therefore, the members of our congregation have any
disagreement with each other, they should appear before the church
council and be directed and reconciled in a Christian manner, if the
matter may thus be adjusted. If, however, any will not do this, but is
disposed rather to quarrel and judge, and will not yield when it is
reasonable, and stubbornly persists in his own wrong-headed way, he
should be excluded from the congregation until he confesses his wrong
and amends.

"11. The week before the Lord's Supper is administered the church
council should meet, when necessary, to settle any strife.

"12. When the Annual Great Church Convention is held (meeting of the
ministerium), two of the church councilmen must, without fail, be sent
as delegates, in the name of the congregation, to consult and advance
the common welfare. But as these two men will have expenses, such
expenses should be repaid out of the common treasury, if they request
it, for the laborer is worthy at least of his food, even though he
desire no reward.

"13. When letters in common are to be sent to our reverend fathers and
benefactors in Europe, or to other congregations, or our members desire
testimonials for naturalization, the church councilman should not
hesitate to sign them.

"14. If any man has aught against a church councilman, and hesitates
about speaking to him of it, in love he may report it discreetly to the
pastor, who will speak to him of it kindly. And so when any man has
aught against the pastor, he may tell it to such councilman as has most
fully his confidence.

"15. If any matter of great importance is transacted by the church
council, it shall be reported to the fathers in Europe, and if on all
sides it is thought best, it shall be recorded in the church record, and
be transmitted for the benefit of our descendants.

"16. No meeting of the church council shall or can be held without the
regular pastor, much less shall any resolution go in force without his
signature.

"If the church councilmen observe all these regulations, continue
steadfast in the pure doctrine of the faith and lead holy lives as
children of God; if they rule well their own houses and families and
serve as examples to the flock: to the best of their ability, by the
grace of God, do their part that the holy gospel be perpetuated to our
latest posterity, Satan and the world may indeed make sport of them,
but God will be their shield and their great reward here on earth and
hereafter forever. All that they have done to His honor, though they
have only given a cup of water in His name, the Lord will acknowledge at
the last day, before the multitude of many thousand angels and elect
ones, and will say that it was done to Him. But should they use this
office unfaithfully, and prove an occasion of offense to the
congregation, which may God in mercy prevent, they will bring double
condemnation on themselves. To the above duties, in general and in
particular, we obligate and pledge ourselves by our signature with our
own hand. Done at Providence, July 8, 1750." (Signed by all the
councilmen before witnesses.)

There is no mention made of Vorsteher, except incidentally in Section 7,
which is the more astonishing, as the annual settlement of accounts, in
the same book, in the handwriting of Muehlenberg, both before and after
the adoption of this constitution, mention the settlement as made by the
pastor, elders and Vorsteher. There are also entries in 1760 and 1761,
of the election, _per plurima vota,_ of Vorsteher and of elders,
probably to fill vacancies made by death. These Vorsteher were elected
annually and this constitution makes the elders serve for life. The
above document is followed by a carefully prepared constitution and
rules for the parochial school. We see that Muehlenberg avoided the
chief mistake of Brunnholtz in that he did not make the elders
appointees of the pastor, but gave their election to the whole
congregation.

The constitution of 1746, in St. Michael's, Philadelphia, proved even
more unsatisfactory as the congregation increased in size. The interests
at stake grew constantly larger, and the powers entrusted to the elders
could scarcely be so exercised that dissatisfaction should not arise.
The Elders elected the Pastor, they filled all vacancies in their own
number, they selected the Deacons, they decided all questions of the
purchase of property, and the incurrence of debt, and in all these
matters the congregation had no control. It was an almost inevitable
result that the pastor and schoolmasters should try to keep in friendly
relations to the elders, and thus they arrayed against themselves all
who were dissatisfied. Brunnholtz had died, 1757, and Heintzelman had
preceded him in 1756, and the elders had elected Handschuh as pastor,
who, though a devout and earnest man, had the most sickly pietism of any
of the Halle men, and was the weakest of all the Philadelphia pastors,
before or since; he was subject to very great prejudices and strongly
inclined to build up an ecclesiola of his own type within the
congregation. The resistance, estrangement and animosity toward the
existing arrangements, grew gradually to be so great that the peace and
unity of the congregation were threatened to such an extent that
vigorous measures must be taken. The congregation demanded a fuller
control of its own affairs, Handschuh and his elders sternly resisted
the demand, and were convinced that the world would fall if the whole
congregation were allowed to usurp the control which could only be
wisely exercised by a few selectmen. The peril and strife grew so great,
that after a long struggle it became an unavoidable necessity that
Muehlenberg should be recalled to his office as chief pastor, and a new
constitution prepared and adopted. Dr. Mann has presented, in chapter
xxii. of his life of Muehlenberg, a most admirable account of the whole
movement which resulted in the presentation of the new constitution; of
the difficulties which preceded and made necessary its preparation, as
well as of those which attended its introduction into the congregation,
to which the reader is referred. The two chief objections to the
constitution of 1746 were that the pastor and elders were not elected by
the people and thus became a close corporation, self-perpetuating and
not subject to control by the congregation, and secondly, that property
could be bought and sold and debt incurred, for which the congregation
was responsible, without their having any voice in the matter. These
evils must be remedied in the new constitution.

The new constitution was prepared by Muehlenberg in consultation, of
course, with Handschuh and the elders, and pre-eminently with the
Swedish Provost Wrangel. Months were spent in its preparation. The local
difficulties and wants received the most careful consideration and some
few of its provisions were temporary, and made in view of the previous
arrangements. Thus the old elders were retained for life as trustees,
but after their death the elders who took their place were to be duly
elected by the congregation, and in the revision after the incorporation
the name of trustee was removed. But Muehlenberg rose above the present
necessities and conditions of the local congregation, and designed this
constitution to be, as it became, the one which should be the general
constitution for all the united congregations of the Ministerium. He had
a full apprehension of the importance of the work in which he was
engaged, and devoted to it his wisest judgment, and the results of his
own experience and varied observations in the working of congregational
constitutions. He also recognized the character of the civil government
of the land and strove to bring the congregational government into
harmony with it. He succeeded in gradually allaying the diversities and
animosities at Philadelphia, and after the completion of the
constitution, it was accepted by the congregation and publicly
subscribed, first by himself, then by Handschuh and the elders, then,
within a short time, by five hundred heads of families. Thus the
foundation was laid on which the permanent prosperity of St. Michael's
congregation rested, and on which it still peacefully rests. This
constitution, with the removal of the temporary provisions at
Philadelphia, was at once accepted by the congregations at Providence
and New Hanover; in Lancaster, during a visit of Muehlenberg, soon
after Gerock left, in 1769, at York under Kurtz, in 1781, and earlier or
later, by most of the prominent congregations connected with the
Ministerium, at least in its chief provisions.

_Constitution of St. Michael's Church, Philadelphia, 1762._

We, the subscribers, the lawfully called Pastors, Trustees, Elders,
Vorsteher and communicant members of the Ger. Ev. Luth. Congregation of
St. Michael's Church, acknowledge and bind ourselves to the following
Church and School Constitution.

CHAPTER I.

OF THE PASTORS.

1. The present living pastors, and their successors regularly called,
shall preach the Word of God, as given by the Apostles and Prophets, and
in accordance with the Unaltered Augsburg Confession, publicly, purely,
briefly, clearly, thoroughly, and to edification. They shall also have
liberty on week-days, or in the  evening to hold meetings in the church
or school for edification, admonition and prayer, as their circumstances
and strength allow; and in addition, in accordance with the command of
Christ their Master, take most diligent care that the Word of God be
freely sown, as living seed, and that the congregation be directed to
true repentance of heart, living faith, and the power of godliness, unto
their soul's salvation.

2. The regular pastors, as faithful stewards of the mysteries of God,
shall, at proper times, administer the Holy Sacraments to those who
apply for them in the appointed way, and who are fit, worthy and well
prepared to receive them, at least in so far as external evidence shows;
but they shall also have liberty, to be exercised conscientiously, not
by reason sinful passion of whatever kind, but according to the rule of
the divine Word, to exclude from the Holy Supper, and from standing as
sponsors at Baptism those who spiritually live in grievous sin and
transgression, contrary to the salutary doctrine of our Lord Jesus
Christ, or who by undisputable evidence are convicted thereof, until
they have amended.

3. They shall not hesitate, when possible, to visit the sick, etc.

4. They shall especially have regard to the instruction of the
young--superintend and visit the schools, etc.

5. They shall preside at the annual Kirchenrechnung, and at all meetings
of the church council, and at the election of officers, etc.

6. They shall not absent themselves from  the annual general church
meeting, or convention of the regular ministers, without the most urgent
necessity and the weightiest reasons, but willingly attend and also
assist as much as possible, in serving vacant congregations connected
with it, etc.

7. They shall themselves discharge the duties of their office in Church
and school, as faithful stewards, as God may give them health and
strength, and not have any minister or student take their place, who has
not been examined and duly called and ordained in accordance with our
Evangelical Church government, etc. It is not in conflict with this rule
that our regular ministers should invite another of rightfully called
ministers connected with us, when visiting them, to preach for them.

8. If a pastor of our congregation, should give occasion for serious
offense, scandal or injury to the congregation, either in doctrine, or
in life and conversation, or by violation of this church constitution;
then the degrees of admonition shall be impartially followed, in the
manner here described: (1.) The Elders, or two-thirds of them, shall
lay before such Pastor, with gentleness, the offense in doctrine of life
which have been evident, or which have been sustained by two or three
indisputably credible witnesses, and if he prove to be guilty, admonish
him to amendment. (2.) Should this avail nothing, the whole church
council shall invite the nearest Pastors of the United Congregations to
meet at a convenient place, and in their presence renew the admonition.
(3.) Should this also fail of the desired end, the matter shall be
considered at a special meeting of the United Ministerium, or at the
annual meeting, if it admits of such delay, and there be thoroughly
examined, and the minister, if found to be guilty, and offending, shall
be suspended from his office and benefices, and a full account thereof
be published.

9. The election of a Pastor shall be held in the following manner: The
whole Church Council shall consult with the older Pastors of the United
Congregations, and carefully deliberate on this important matter and
take note of the grace, gifts and experience of the several pastors, and
at successive sessions impartially consider which one would best suit
the vacant congregation, and at the same time would be willing to accept
a call. When they agree upon some one as suitable for the congregation,
they then invite him to preach a trial sermon, or as a visitor, and
several Sundays or other days afterward, they shall ask the communicant
members of the congregation for their opinion, or their vote may be
sent in writing to the church council, whether they desire to receive
and acknowledge him as their Pastor or not. Should two-thirds of the
whole church council and two-thirds of the communicant members agree in
approving the election, he shall be called. Should there be no one in
the American Lutheran Ministerium who suits, and is willing to accept a
call, the church council shall have full liberty, with the consent of
the congregation, and of the United Ministerium, as they may deem best,
to write to some godly Reverend Consistorium, or Ministerium, of the Ev.
Luth. Church in Europe, interested in the extension of the Kingdom of
Christ, and call one or more Pastors, on condition that they be duly
examined, rightfully ordained, pure in the Evangelical doctrine, and
edifying in life and conversation, as becomes their doctrine.

10. As to salary of Pastors.

11. In the Public Worship, the administration of the Holy Sacraments as
well as all other ministerial acts and ministrations, the Pastors shall
conform to the Agenda and usage, which have been introduced, until such
time as the United Ministerium and the congregation shall deem it
necessary and profitable to make a better.

CHAPTER II.

OF THE EXTERNAL GOVERNMENT OF THE CONGREGATION.

1. The congregation shall, by virtue of this new constitution, have the
perpetual right and liberty, to elect and confirm, in Christian order,
by a majority of votes, the officers and ministrants necessary for the
congregation.

2. The Church Council of the congregation shall hereafter consist of the
Trustees, six Elders and six Vorsteher, regularly elected or confirmed
by the congregation. (The Pastors were Trustees. In 1791 the Council was
made to consist of the Pastors, Elders and Vorsteher, the Trustees being
omitted.)

3. Temporary provision for the surviving Trustees.

4. The mode of election of Elders shall be as follows: 1.) The whole
Church Council shall assemble on the day before the election, shall
select from the members who have subscribed this constitution, according
to their best judgment, impartially, without respect of persons,
eighteen worthy Christian men of good repute, whose names shall be
distinctly written down and be presented to the congregation at the
election. 2.) At the election the congregation present shall have the
right and liberty to elect, by a majority of votes, six Elders out of
the eighteen persons presented. These six Elders shall be presented to
the congregation by the Pastors at the next public service, be reminded
of their duties, and their names be entered in the Church Record. 3.)
The aforesaid six Elders continue in office for three years, God
willing, if they demean themselves as becomes their office; but the
congregation shall always have liberty to re-elect them, if they consent
to allow it.

5. As regards the office of the Vorsteher, it shall be as heretofore,
except that there shall be six, instead of four, of whom one-half go out
of office after serving two years, and new ones are to be elected in
their place, in the same manner as is prescribed in the 4. for the
election of Elders. The Vorsteher also shall be presented publicly to
the congregation by the Pastors, be reminded of their duties, and thanks
be returned to those who go out of office. Should any person elected as
Elder or Vorsteher, decline, without sufficient reason, to accept the
weighty office, he shall not go free without paying a considerable
donation into the treasury; and then the person who received the next
highest number of votes shall be presented. If the vote for several
persons be a tie, the Church Council shall decide the case.

6. In the above described manner the Church Council is constituted of
Trustees, Elders and Vorsteher.

7. When any important and weighty matter arises in the congregation, of
whatsoever kind, whether within or without the church, whether it
concerns the parsonage or school-house, the church yard or the burial
place, it shall not be decided by the Pastors alone, nor by the other
Trustees alone, nor by the Elders alone, nor by the Vorsteher alone; but
it must be carefully and well considered by the whole Church Council,
and be approved by, at least, two-thirds of their whole number, and
after that be laid before the whole congregation, and be approved by
two-thirds of the communicant members of the congregation, especially
when it demands contribution from the members. For these purposes, in
such weighty matters, the whole Church Council shall be publicly invited
to meet, and no member shall absent himself without sufficient cause,
and no decision shall be valid or dare be executed, which has not been
approved and taken by two-thirds of the members, entered in the Record
and subscribed by their signatures, to the end that all occasion for
strife may, so far as possible, be avoided.

8. The duties of the ruling Elders are, among others, these: 1.) They
shall endeavor, by the grace of God, to set a good example, as well to
their own households as to the congregations, by a Christian life and
conversation. 2.) Take care, with the Pastors, that the Evangelical
doctrine and Christian discipline be maintained and perpetuated in the
congregation. 3.) That the debts of the congregation, both principal and
interest, be decreased and removed, by payments from the treasury and by
generous gifts, in the most advantageous manner. 4.) That the Ministers
of the Word in the Congregation be supported. 5.) That the account of
all receipts and expenditures be carefully kept, be submitted to the
whole Church Council on the day before the annual congregational
meeting, be examined, approved and subscribed by the Trustees, and there
be publicly laid before the congregation at the meeting, and be entered
in the Record. 6.) They shall attend the school examinations, and by
several deputies, to be elected by the Church Council from their number,
be present at the annual meeting of Synod, and in all other matters aid
in promoting the welfare of the congregation.

9. The duties of the Vorsteher are, among others, these: 1.) They shall
set an honorable Christian example to the congregation. 2.) They shall
render all necessary aid at the public and special services of worship
and in the administration of the Lord's Supper, especially at the
Kinderlehre and in the visitation of the sick. 3.) They shall gather the
offerings, keep an account of the same, and pay them over to the Elders
as often as they may deem necessary to the welfare of the congregation.
4.) They shall maintain good order at the services of public worship.
5.) Should they find disorder, discord or occasions of offense in the
congregation, they shall endeavor to remove them, or report them to the
Church Council, that remedies may be applied in time. 6.) They shall
collect the pew rents, and the charges for burial places. 7.) They shall
give notice to the Elders of special meetings of the Church Council,
attend all meetings of the Council and especially the annual meetings to
prepare and present the financial accounts, give in beforehand their own
accounts, and help to decide when any important matter is to be
determined or adopted.

10. And inasmuch as church offices and ministrations in the country,
although before God weighty and important, are yet considered
contemptible by the ignorant and evil-minded, and are therefore exposed
to many unfavorable criticisms and suspicions, when administered as
God's Word directs; therefore, no complaint against Pastors, Trustees,
Elders or Vorsteher shall be entertained, unless sustained by two or
three credible witnesses, I Tim. 5:19. If, however, real offenses and
transgressions, as Gal. 5:19-21; 6:1, become evident in the case of one
or the other, which may God avert, the whole Church Council shall
appoint an impartial committee, and through them examine the case, and
pursue the grades of admonition, as Christ has commanded, without
respect of persons.

CHAPTER III.

OF THE MEMBERS OF THE CONGREGATION.

1. Whoever would be a regular member of our Evangelical Lutheran
congregation of St. Michael's Church, have a vote at elections, have
part in the rights of membership and hold office therein; must, in
accordance with Christ's command, so far as external evidence shows: 1.)
Be baptized; 2.) Receive the Lord's Supper; 3.) Not live in open works
of the flesh, Gal. 5:19; but, 4.) lead a Christian life, and not be
engaged in any disreputable occupation; 5.) Contribute, according to
ability, to the support of church and school and of the laborers in the
same, so long as there is need, be it little or much, though it were only
a cold water; 6.) Be subject to Christian order and discipline, and
allow himself to be corrected in brotherly love, when he does wrong; 7.)
and, next to God and the government, so conduct himself toward the
faithful Pastors and elected officers of the congregation, that they may
administer their office with joy and not with grief.

2. Whosoever fails in the aforementioned points, or in any of them,
wilfully and of purpose, and will not by the grace and mercy of God
correct his fault after the degrees of admonition have been observed,
nor will be subject to Christian order, he cannot and shall not be a
member of our Evangelical Lutheran congregation, and he shall have no
right or share in its privileges, still less have right to vote or to
hold office.

3. In case anyone of the communicant members of the congregation,
should, through the deceitfulness of sin and of Satan, fall into gross
sin, or open works of the flesh, which may God avert, and should such
offense be established by credible and incontestible evidence, then
shall he: 1.) Be privately admonished by the Pastor and be counselled to
true repentance and reconciliation through faith. 2.) Should this not
avail, he shall again be admonished by the Pastor, in the presence of
the Elders and Vorsteher. 3.) Should this fail, he shall be excluded
from the congregation, in the presence of the Church Council or by its
action, and he shall have neither part nor will, until by the goodness
or the severity of God, he has been led to repentance and ask
forgiveness of the congregation for the offenses committed, which shall
be done through the Pastor, without mention of the name. In such case he
shall be received again and acknowledged as a member, if his life and
conversation prove the repentance and amendment to be sincere.

This constitution as a whole and in all its parts, shall be held
inviolate in our Evangelical Lutheran congregation of St. Michael's
Church and dependencies, and shall hold good and continue in force,
until the whole Church Council and congregation, or at least two-thirds
of both, to wit, of the Council and of the communing members, shall
deem it necessary and useful to amend, or to add, or to exclude anything
in the same; all of which is certified by our signatures; done at
Philadelphia, Oct. 18, 1762.

This constitution was with few modifications accepted by the united
congregations, one after another. It was the basis of the new
congregations formed. It was carried by the minister's throughout the
wide limits of Pennsylvania and adjacent States. It was inherited by new
Synods formed out of the Penna. Ministerium. It was carefully studied
and its main features adopted by the preparer of the Formula of
Government and Discipline of the Synods of West Pennsylvania, Maryland
and Virginia, and then became that of the General Synod. The great body
of the congregations in this country, outside the bounds of recent
German Synods in the West, are organized on its plan.

As to its character, it bears marks on its surface of Reformed
influence. It contains the Reformed provision of elders and even the
characteristic Calvinistic designation, Ruling Elders. The determination
of its character was undoubtedly influenced by Reformed forces. The
Swedish Constitution in this country in Wrangel's time, and before, was
probably brought from the Dutch Church at New York, and may even have
already felt the power of the Reformed Church of England. The Church of
Amsterdam undoubtedly was greatly influenced by the organization of the
Reformed Churches of the Netherlands. The Lutheran Churches in New York
and New Jersey were certainly moulded by that of Amsterdam and London,
as well as by the surrounding Dutch Reformed Churches. And these all
had some influence in shaping the form of the Philadelphia Constitution.
And then, too, our Churches here were in close relation to the German
Reformed Churches in the same section, and they greatly influenced, not
so much the ministers as the people, to whose demands the constitution
was in part a concession. But, nevertheless, the resemblance is more in
outward form than inner spirit. There are elders, but the whole spirit
which creates and pervades the office of Ruling Elder in the Ordonnances
Ecclesiastiques de l'Eglise de Geneve, the KOO. of the Netherlands, even
of the Lutheran Churches in Mark Brandenberg, is entirely wanting. The
elders and Vorsteher are so much alike that the care of the purity of
the church is attributed more to the one, and that of the poor more to
the other, but it is a distinction with little difference. The trustees
were required by the law of that time and are no integral part of the
plan. The elders and deacons are the representatives and agents of the
congregation and their office rests only on the right of the
congregation to act, and its ability to deputize some to act for all.
The needs of the church's affairs call for some such deputies and they
are provided. The American representative and elective mode of
government had perhaps as much influence as anything else in forming the
views of the people; and the adaptation of this constitution to these
sentiments and wants and modes of thought and action has been the chief
reason for its general acceptance and permanent endurance.

Beale M. Schmucker



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