The chief field of the "Missourians," as their name indicates, is in the West. And yet in Greater New York they number 51 churches and many more in the suburbs. They maintain numerous missions among special classes. At Bronxville they have a college. They alone of all Lutherans make a serious effort to conduct parochial schools. More than any other variety of Lutherans do they educate their promising young men for the ministry.
But, as has already been intimated, the chief significance of their entrance into New York history is that thenceforth Lutherans had to give an account of their Lutheranism. Whether you agreed with them or not, you had to take sides and give a reason for the hope that was in you. They brought about that "contiguity of conflicting opinions" which is a condition of all progress.
Ten years later a different class of German immigrants came to our city. The Revolution of 1848 had resulted unsuccessfully for the friends of political freedom, and many were compelled to take refuge in America. Some were professional men of ability and high standing, whose contribution to the intellectual life of our city was considerable. Others were only half educated, young men who had not completed their studies in the University, but, intoxicated with the new ideas, had thrown themselves with the enthusiasm of youth into the conflict for freedom. Here they were like men without a country, aliens from the Fatherland, and in America incapable of comprehending a state without a church and a church without a state.
Few of these found their way into the Lutheran churches of New York. They were the intellectuals of the German community and had outgrown the religion of their countrymen who still adhered to the old faith.
Our churches received but little support from this large and influential class. Many of them had long since renounced allegiance to Jesus, and in the free air of America looked upon churches as anachronisms and hearthstones of superstition. Their influence upon the common people and upon the social life of the German community was hostile to that of Christianity. The churches had to get along without them, or rather, in spite of them. There were notable exceptions. But as a rule the "Achtundvierziger" did not go to church.
Still, in spite of their unchurchly views, most of them were unable to shake off wholly the forms of their ancestral religion. There were too many remnants (superstites) of the old faith binding them to ancient customs. Independent ministers with no synodical relations, with or without certificate of ordination, or the endorsement of organized congregations, unmindful of the nisi vocatus clause in the Augsburg Confession, helped to maintain the forms of an inherited Christianity by performing such ministerial acts as were required by the people. At one time these free lances were quite numerous. At present no representatives survive in New York.
But there was another class of immigrants that came to us from the Fatherland. They, too, sought to escape from political and economical conditions that had rested like an incubus upon a divided country for centuries. But they brought with them a spirit of Christian aspiration and the ripe fruit of a traditional Christian culture which became a priceless contribution to our own church life. They were men and women from all corners of Germany, who had come under the inspiration of the religious awakening to which reference has already been made. They became leading workers in our congregations and Christian enterprises. We, whose privilege it was to minister to them, knew well that we were only reaping where others far away and long ago had sown.
The inability of the Lutheran Church to supply an adequate ministry for this vast immigrant population left the way open also for other Protestant churches to do mission work among the lapsed members of our communion.
A number of churches were established where services in the beginning were held in the German or Scandinavian languages. Through Sunday Schools and other agencies many Lutheran children were gathered into their congregations where they and their children are now useful and honored members of the church. A goodly number of eminent ministers in various non-Lutheran Protestant churches of this city are the children or grandchildren of Lutheran parents.
[illustration: "Carl F. E. Stohlmann, D.D."]
With this general outlook over the period, let us take up the thread of our story.
On the death of the elder Geissenhainer in 1838, Karl Stohlmann, a native of Schaumburg Lippe, was called from Erie, Pennsylvania, to be his successor. For thirty years the pastor of the Walker Street Church was an important figure among the Lutherans of this city. The scope of this book will not permit an adequate account of his labors. He died on Sunday morning, May 3d, 1868, just as his congregation was entering a larger house of worship at the corner of Broome and Elizabeth Streets.
Dr. Geissenhainer, Jr., retired from the English work of St. Matthew's Church in 1840 and organized a German congregation, St. Paul's, on the west side, which he served as pastor until his death in 1879 in the 82d year of his age.
On the East Side, Trinity was organized in 1843, St. Mark's in 1847, St.
Peter's in 1862, Immanuel, in Yorkville, in 1863, and St. John's in
Harlem in 1864. On the West Side St. Luke's was established in 1850, St.
John's in 1855 and St. Paul's in Harlem in 1864. The first Swedish
congregation, Gustavus Adolphus, was organized in 1865.
Within the present limits of Brooklyn six German and one English churches were established during this period. On the territory of each of the other boroughs, Bronx, Queens and Richmond, two German churches came into being.
After the Revolution of 1848 in Germany, immigration to America increased by leaps and bounds, and within the time under review New York was referred to as the fourth German city in the world. But the Germans, as we have seen, did not all go to church. The existing churches, it is true, were well filled, but a large proportion of the population, torn from the stable environment of their homeland life, and transplanted into the new conditions of a crowded city, failed to respond to the claims of their ancestral religion.
In our church polity there was no adequate provision for the needs of such an immense and ever expanding population. Now and then a broadminded pastor would encourage the planting of a church in some needy field, but too often the establishment of a new mission was looked upon as an encroachment on the parochial rights of the older congregation. At this point in the congregational polity of our church the absence of a directing mind and a unifying force was sorely felt.
The condition of immigrants at the port of New York was for many years a public scandal. In 1847 the State of New York appointed Commissioners of Immigration. Under the Act of March 3, 1891, the Commissioner was appointed by the Federal Government.
Before this was done, the helpless immigrants were the prey of countless vampires, chiefly in the form of "runners," agents of boarding houses and transportation companies. These pirates of the land exacted a heavy toll from all foreigners who ventured to enter our city by way of the steerage.
[illustration: "Pastor Wilhelm H. Berkemeier"]
In 1864 Robert Neumann, who had been a co-laborer with Gutzlaff, a pioneer missionary in China, established an Immigrant Mission at Castle Garden and succeeded in awakening an interest in this cause.
A few years later, in the subsequent period, the churches took up the question of providing for the needs of the immigrants.
The Deutsches Emigrantenhaus was incorporated in 1871. Pastor Wilhelm Heinrich Berkemeier became the first housefather. His unflagging zeal gave strong support to a much-needed work of love. His venerable personality was a benediction to his contemporaries.
In the course of the years eight Lutheran Immigrant Houses and Seamen's
Missions have been established at this port and are doing effective
Christian work.
Toward the close of this period, in 1864, a seed was planted on the
Wartburg near Mount Vernon which has grown to be a great tree.
Peter Moller, a wealthy layman, had met with a great sorrow in the death of his son. He was planning to expend a large sum for a monument in memory of this son, when Dr. Passavant, an eminent worker in behalf of invalids and orphans, called upon him, perhaps with the hope of obtaining a contribution for some of his numerous charities. To him Mr. Moller confided his purpose. It did not take long to outline the plan of a nobler memorial than the proposed shaft in Greenwood. With $30,000 a hundred acres of land were bought and a house of mercy was established which for fifty years has been a blessing not only to the orphans who have been sheltered and trained there, but also to the churches of New York that have been privileged to contribute to its support.
Its first housefather was George Carl Holls, one of the brethren of
Wichern's Rauhe Haus near Hamburg. In 1886 he was succeeded by Pastor
Gottlieb Conrad Berkemeier, who with the help of his wife, Susette
Kraeling, has brought the institution to a position of great prosperity
and usefulness.
[illustration: "The Wartburg at Mount Vernon"]
In the Nineteenth Century 1866-1900
Three factors combined to make this period eventful in our history: confessionalism, immigration and the transportation facilities that led to a Greater New York.
At the close of the Civil War we had 24 Lutheran churches on the territory now included in Greater New York. Two of these were English and the rest were German. At the close of the century the record stood: Yiddish, 1; English, 17; Scandinavian, 19; German and German-English, 60.
The tide of confessionalism which had been rising in Europe for half a century touched America in the forties and reached a high water mark during the period under review. The question of subscription to the symbols of the Book of Concord became the chief subject of discussion among our theologians.
In 1866 a number of pastors and churches, under the leadership of Pastor Steimle, severed their connection with the Ministerium for confessional reasons. They formed a new synod which adopted all the Confessions and took a firm stand in opposition to membership in secret societies.
The "Steimle" Synod, as it was usually called, disbanded in 1872, its
members going, some to the Missouri Synod, others to the Ministerium.
Their organ, the Lutherisches Kirchenblatt, was merged with the
Lutherischer Herold.
Pastor Steimle died in 1880. He was a devout man, a rugged personality, beloved by his people and esteemed by his colleagues. His congregation in Brooklyn, now served by the pastors Kraeling, father and son, is one of the strong churches of the city.
One of the early members of the congregation, whose support meant much for his pastor, was Jacob Goedel. He subsequently returned to Germany and spent his latter years in the city of Koeln on the Rhine.
In 1888 I spent a memorable week in Koeln. The history of the city antedates the Christian era. Its cathedral is a fane of wonderful beauty. In the Reformation Koeln joined the Lutheran forces and for eighty years two of its archbishops were Lutheran pastors. The "Consultation" of Archbishop Hermann is one of the liturgies of the Lutheran Church. It played a prominent part in the construction of the Anglican Book of Common Prayer. Owing to political jealousies among the Protestants, the fortunes of war restored the city and the cathedral to the Catholics. Until recent times Protestantism was an almost negligible force in Koeln. At the time of my visit the Protestant Churches were very efficient in all kinds of religious and social work and had an influence in the City Council out of all proportion to their numbers. Inquiring into the reason of this change I was told that it was largely owing to the labors of a man by the name of Jacob Goedel who had come to them from America and had introduced American methods of church work into Koeln.
[illustration: "Gottlob Frederick Krotel, D.D., LL.D."]
In 1867 another synodical split took place. The New York Ministerium separated from the General Synod on confessional grounds and took part in the organization of the General Council. Thereupon most of the English-speaking members, occupying a milder confessional basis, left the Ministerium, formed the Synod of New York and united with the General Synod.* *The author's connection with the work in New York began about this time. After graduation at Yale College in 1865, he found employment in a New York library, and soon after matriculated as a student in Union Theological Seminary. The needs of Protestant Germans on the East Side attracted him into mission work which resulted in the formation of a congregation of which he took pastoral charge upon his ordination by the Synod of New York, October 19th, 1868.
The lines of three synodical bodies, General Council. [sic] General Synod and Synodical Conference, that is "Missouri," were now distinctly drawn and for the rest of the century the relations of Lutheran ministers and churches were sharply defined. Ministers were kept busy in explaining the differences, but it is to be feared that some of the laymen did not always understand.
In 1868 members of St. James Church, who sympathized with the attitude of the General Council in favor of a stricter confessional basis, organized a new English congregation, Holy Trinity, of which Dr. Krotel became the first pastor. Dr. Wedekind was called to St. James. Both men, pastors of English congregations, had come from Germany in their early youth, were educated in American schools and were thoroughly acquainted with American institutions. For a generation these two men, each in his own sphere, on opposite sides of a high synodical fence, contributed much to the growth and progress of the churches in this city.
Immigration from Lutheran lands continued to increase and reached its high water mark in this period.
Prior to 1867 there were few Swedes in New York. In 1870 they numbered less than 3,000. The immigrants were chiefly farmers who settled in the West. In 1883 large numbers began to come from the cities of Sweden and these settled in the cities of the East. In 1900 the census credited New York with 29,000 Swedes. In 1910, including the children, there were 57,464, of which 56,766 were Protestants.
The first Swedish Lutheran church was organized in 1865 by Pastor Andreen who had been sent here for this purpose by the Augustana Synod. Among the first trustees was Captain John Ericsson, the inventor of the Monitor. Its first pastor was Axel Waetter, a cultured minister of the Swedish National Church.
At present there are fourteen Swedish Lutheran churches in New York reporting a membership of 8,626 souls.
An Immigrant House in Manhattan, a Home for the Aged and an Orphans' Home in Brooklyn, and Upsala College in Kenilworth, N. J., represent the institutional work of the Swedish Lutherans.
To Pastor Lauritz Larsen I am indebted for the following sketch of our
Norwegian churches:
"The Norwegians have always been a sea-faring people and a people looking for fields of labor all over the World. The real immigration begins about 1849, but there were Scandinavians on Manhattan Island in the Sixteenth Century. The Bronx is named after a Danish farmer, Jonas Bronck.
"I believe that the first Norwegian Lutheran Church in New York was organized by Lauritz Larsen, then Norwegian Professor in Theology at Concordia Seminary, St. Louis, who stopped here for a while on his way to and from Norway in the early sixties. The first resident pastor was Ole Juul, who came to New York in 1866 and labored here until 1876, when he was succeeded by Pastor Everson, who was actively engaged as pastor in New York and Brooklyn from 1873, until 1917, when failing health compelled him to retire.
"At present, the Norwegian Lutheran churches of Greater New York are carrying on an active and aggressive work. Their total membership is not as large as it might be. Partly because the Norwegians coming here from the State Church do not at once realize the importance or necessity of becoming members of local congregations, but have the idea that as long as they attend services, have their children baptized and confirmed, and so forth, they are members of the church. The report of the membership of the churches is therefore, hardly a correct indication of the number of people reached or even the strength of the Norwegian Lutherans in the Metropolis.
"The language question is one of great difficulty. Many of our people live, as it were, with one foot in Norway and one in America; and are thinking of returning to the old country at some time or other. There is also a constant influx of new people from Norway which makes it imperative to have Norwegian services constantly. On the other hand, the young people are rapidly Americanized and prefer to use the language of the country, which necessitates English work, and where this demand is made, the young people are, generally speaking, quite loyal to their church, but it is no easy matter to satisfy both elements and to keep the old and the young together in the same church.
"The Norwegians have been very active in Inner Mission and Social Service work. As witness: the organization of the Norwegian Lutheran Deaconesses' Home and Hospital about thirty years ago. This institution has now grown to be the largest Norwegian charitable institution in the country and has a splendidly equipped modern hospital and an excellent Sisters' Home, which together represent a value of $500,000. It is not owned by a church, but is owned and controlled by a corporation of Norwegian Lutherans.
"The churches have directly been engaged in Inner Mission work for a number of years, and now have three city missionaries constantly at work. The institutions conducted by this branch of the service are the Bethesda Rescue Mission at Woodhull St., Brooklyn, the Day Nursery at 46th St., Brooklyn, and an extensive industrial plant also in Brooklyn. Besides the Inner Mission has purchased land on Staten Island and erected a cottage there for a summer colony for poor children. The Norwegians of New York have also built a modern Children's Home at Dyker Heights, Brooklyn. Although this is not owned by the church, but by a corporation of Norwegians, its constitution provides that the religious instruction should be based upon Luther's Small Catechism. The Home is now taking care of sixty children, and is in charge of a Deaconess from the local mother house mentioned above. A new Inner Mission Agency was started two years ago when the late C. M. Eger bequeathed a large sum of money for the establishment of the Old People's Home in connection with Our Saviour's Lutheran Church. At present it is located in his former home, 112 Pulaski Street, and will, no doubt, be of great importance for our church work in the future."
The statistics of the Scandinavian churches are presented in part in the following table. The figures of the first and second lines are taken from the United States Census of 1910. They include the children where one or both parents are of foreign descent. Those of the third line are obtained by deducting 10 per cent. from the number of Protestants, in the second line. The number of "souls," fourth line, is the aggregate number of baptized persons, old or young, connected with or related to the respective congregations.
Swedes Norwegians Danes Finns Total 1. Population 53,464 34,733 13,197 10,304 116,698 2. Protestants 56,766 33,344 11,996 10,304 112,410 3. Lutherans 51,090 30,010 10,797 9,274 101,171 4. Souls 8,365 10,433 950 2,540 22,288 5. Communicants 3,829 2,152 422 840 7,643 6. No. of Churches 13 12 3 3 31
Prior to 1871 Germans were a negligible quantity in the political history of Europe. Divided into a multitude of tribes, with divergent interests, for centuries they had no political standing and were the football of the nations around them. From Louis XIV to the Corsican invader, except during the reign of Frederick the Great, their history was one of political incohesion and economic poverty.
Even in New York they were looked upon as aliens in the city which they had helped to found and where in three centuries their sons had stood in the forefront of the battle for freedom. The names of Jacob Leisler, of the seventeenth century, Peter Zenger of the eighteenth century, Franz Lieber and Karl Schurz of the nineteenth century are indelibly inscribed among the champions of freedom in America. Yet fifty years ago "Dutch" in New York had almost the same evaluation that "Sheeny" and "Dago" have today.
In 1871 the divergent fragments of the German people, after many futile experiments in their history, at last attained national unity. The Germans of New York celebrated the event with a procession which made a deep impression upon the city. From that day forward they were no longer held below par in popular estimation. This became manifest in the success of their efforts in the field of social and religious work. Thirty German churches were added to the roll before the close of the century.
The completion of the Elevated Lines in 1879 and the Brooklyn Bridge in 1883 changed the course of history for our Lutheran congregations. For decades the ever-increasing hosts of immigrants had been interned in unwholesome tenements on a narrow island. Now ways of escape were found. Wide thoroughfares led in every direction. The churches in Brooklyn and Bronx grew rapidly in numbers and in strength.
It was hard for those of us who still held the fort on Manhattan Island to see the congregations we had gathered with painstaking effort scattering in every direction, especially to lose the children and the grandchildren of our faithful families. But when we saw them in the comfortable homes and open spaces of the suburbs, who could wish them to return to the hopeless atmosphere of the tenements? From this time forward the churches of the surrounding boroughs grew rapidly, largely at the expense, however, of the churches of Manhattan.
From 1881 to the close of the century Bronx added nine churches,
Richmond five, Brooklyn and Queens thirty-two to the roll. Manhattan, it
is true, also added eleven churches, but they were all above
Forty-second Street, most of them far uptown.
The tenth of November, 1883, was a red letter day in our calendar. It was the quadricentennial of Luther's birthday. The preparations for the celebration met with a hearty response in the city. The large dailies gave much space to the occasion. Dr. Seiss delivered a memorable address in Steinway Hall. Under the auspices of the Evangelical Alliance a distinguished company gathered in the Academy of Music and heard William Taylor and Phillips Brooks deliver orations of majestic eloquence.
The celebration gave a marked impulse to our church work. Our congregations increased in numbers and in influence. Its chief value was in its efeet [sic] upon the young people. Hitherto they hardly comprehended the significance of their church. Its services were conducted in a language which they understood with difficulty. As they grew up and established new homes in the suburbs where there were few churches of their faith, they easily drifted out of their communion. A great change came over them at this time. They began to take an active interest in church questions and in church extension. As they followed the inevitable trend to the suburbs they connected themselves with churches of their faith or organized new ones and became active workers in them. The remarkable increase of congregations in the entire Metropolitan District was to a large extent owing to the impulse derived from the quadricentennial of 1883.
When Lutherans of various churches and synods were thus brought together there was one thing that puzzled them. They could not understand why there should be so many kinds of Lutherans and why they should have so little to do with one another. This feeling soon found expression in the organization of societies of men interested in the larger mission of the Church.
In 1883 the Martin Luther Society was organized by such laymen as Arnold J. D. Wedemeyer, Jacob F. Miller, John H. Tietjen, Jacob A. Geissenhainer, George P. Ockerhausen, Charles A. Schieren, John H. Boschen and others, originally for the purpose of preparing a suitable celebration of the Luther Quadricentennial. In this effort they were successful. In addition to their local work in the interest of the celebration they secured the erection of a bronze statue of Luther in Washington.
But the chief reason for the organization of the Society was indicated in a letter sent to the pastors and church councils of the Lutheran churches of New York and vicinity which read in part as follows:
"In view of the efforts made all around us to bring about a closer and more harmonious relation between the various Protestant denominations, the Martin Luther Society of the City of New York respectfully begs you to consider whether the time has not come to make an effort to bring about, if not a union, at least a better understanding and more fraternal intercourse between the Lutherans themselves. We all deplore the divisions that separate us; we believe that the reasons for these divisions are more imaginary than real, and we are persuaded that a free and frank interchange of opinions will materially help to remove whatever obstacles may be in the way.
"We surely recognize the fact that our Lutheran Church does not command that influence or maintain that position in this city and vicinity which its history, purity of doctrine and conservative policy entitles it to; and we may be sure that just so long as our divisions continue, loss of membership and prestige, increasing weakness, and final disaster, will be our lot.
"Brethren, in unity is strength. Earnestly desiring to do what we can to bring it about, we ask the pastors of our Church and their church officers to take this important matter into consideration, and to take steps to participate in a meeting in this behalf which the Martin Luther Society proposes to hold on Tuesday evening, January 22d, 1889, in the hall of the Academy of Medicine, No. 12 West 31st Street, in this city."
The annual banquet of the Martin Luther Society was an important function. Distinguished speakers lifted high the banner of Lutheranism, and good fellowship began to be cultivated among the representatives of churches and synods hitherto unacquainted with each other. Nearly all of its members have passed on and the Society is only a memory among a few survivors of those who shared its genial hospitality and recall the kindly fellowship of its meetings. The Martin Luther Society blazed the trail for the wider path on which we are walking today, and it deserves to be held in honored remembrance.
A few years later, in 1888, the younger men caught the inspiration and established The Luther League. The organization soon extended to other parts of the State and subsequently to the entire country. It has splendidly attained its objective, that of rallying and training the young people in the support and service of the church. Its official organ, The Luther League Review, is published in this city under the editorship of the Hon. Edward F. Eilert. Eleven hundred members are enrolled in the local Leagues of New York City.
The first practical attempt of the ministers to get together was in the organization of "Koinonia." This took place in the home of the writer in 1896. The society meets once a month for the purpose of discussing the papers which each member in his turn is required to read. Representing as it does Lutherans of all kinds, species and varieties, it serves as a clearing house for the theological output of the members. It has been helpful in removing some of the misunderstandings that are liable to arise among men of positive convictions.
On the third Sunday in Advent, 1898, Sister Emma Steen, of Richmond, Indiana, the first Lutheran deaconess to engage in parish work in New York, was installed in Christ Church. She had received her preparation for this ministry in the motherhouse at Kaiserswerth on the Rhine, and was one of the first six sisters to enter the motherhouse of the General Synod in Baltimore. After four years of faithful service she was succeeded by Sister Regena Bowe who has now for fifteen years by her devoted work illustrated the value of the female diaconate in the work of our churches in New York. Deaconeses are now laboring in seven of our churches. They are needed in a hundred congregations.
The revival of this office is due to the genius and zeal of Pastor Fliedner who established the first motherhouse at Kaiserswerth on the Rhine in 1833. In America there are eight motherhouses with an enrollment of 378 sisters.* *In 1885 the author was appointed chairman of a committee of the General Synod to report on the practicability of establishing the office of deaconess in the parish work of our American churches. In pursuit of information he visited the principal Deaconess Houses of Europe. His reports were published in the Minutes of the Synod from 1887 to 1897 and contributed to the introduction of the office into the Synod's scheme of church work.
The years under review, the closing period of the nineteenth century, were years of stress and storm in our synodical relations. But the questions that divided us did not stop the practical work of the synods. Under the stimulus of a generous rivalry some things were accomplished and foundations were laid for still larger work in the new century.
In the Twentieth Century 1900-1918
Our churches entered the twentieth century with hope and cheer. With an enrollment of 94 congregations in the greater city and an advance patrol of many more in the Metropolitan District, it had become an army of respectable size among the forces striving for the Christian uplift of our city.
What a contrast between this picture and that of our church at the beginning of the nineteenth century! Then two moribund congregations were feebly holding the fort. One of these soon surrendered, "on account of the present embarrassment of finances." Now a compact army had already been assembled, while new races and languages were beginning to reinforce our ranks. Even the English contingent, which had so long maintained an unequal fight, was securely entrenched in four boroughs with seventeen congregations on its roll.
At this writing, in May, 1918, we number in Greater New York 160 churches with an enrollment of sixty thousand communicant members. At the close of the nineteenth century, in 1898, we had 90 churches with 43,691 communicants. The rate of increase in twenty years was 35 per cent., not very large but sufficiently so to awaken favorable comment from Dr. Laidlaw, an expert observer of church conditions in this city. In 1904, in an article in "Federation," on "Oldest New York," he wrote as follows:
"There are now over fifty Christian bodies in this city, and "Oldest New York's" history shows the fatuity of expecting that the heterogeneous population of the present city will all worship in the same way within the lifetime of its youngest religious worker. Man's thoughts have not been God's thoughts, nor man's ways God's ways, in the mingling of races and religions on this island. The Lutheranism that so sorely struggled for a foothold in the early days is now the second Protestant communion in numbers, and its recent increment throughout Greater New York, contributed to by German, Scandinavian, Finnish and many English Lutheran churches, has exceeded that of any other Protestant body."
The causes which contributed to our progress in the latter part of the nineteenth century were still effective. The consolidation of Greater New York, bringing together into one metropolis the scattered boroughs, marked the advent of a Greater Lutheran Church in New York. The bridges and the subways, the telephone and the Catskill Aqueduct, public works of unprecedented magnitude, were among the material foundations of the new growth of our churches.
We were beginning to reap in the second and third generations the fruits of the vast immigration of the nineteenth century.
A new era began for the use of the English language. There had been a demand for English services as early as 1750, but in the eighteenth and the greater part of the nineteenth centuries it had not been met. Fifty years ago, with its two churches, and even twenty-five years ago with four churches, English was a forlorn hope. The advance began in the last decade of the 19th century when twelve English churches were organized. In 1900 there were seventeeen English churches on the roll. Since then 32 have been added, five in Bronx, fifteen in Brooklyn, eleven in Queens, one in Richmond. Besides these forty-nine churches in which the English language is used exclusively, almost all of the so-called foreign churches use English to a greater or less extent as the needs of the people may require.
But there was a deeper reason for the growth of our church. Ever since the Luther Centennial of 1883 the young people of our churches had begun to understand not only the denominational significance of their church but also something of its inner characteristics and life. In various groups, in Manhattan, Bronx and Brooklyn, they got together and organized English congregations in which an intelligent Lutheran consciousness prevailed.
The Home Mission and Church Exension Boards of the General Synod recognized the importance of the moment in the metropolis of America and gave their effective aid. In Brooklyn and Queens the work received large support from Charles A. Schieren and the Missionary Society with which he co-operated. Sixteen churches were established through the aid of this Society. Schieren was a native of Germany but he early saw the importance of reaching the people in the language which they could best understand. As a citizen he was public spirited and progressive. From 1894 to 1895 he was mayor of Brooklyn.
The pastors of these incipient congregations were men of vision who had been attracted to the work in New York by its difficulty and its opportunity. They came from different seminaries and synodical associations and they had to minister to congregations in which all varieties of the older churches were represented. But they soon learned to cooperate with one another in measures looking to the larger interests of the entire field. Team work became possible. A stimulus was given to the work such as had never before been felt in the Lutheran churches of New York.
A Ministers' Association, to which all Lutheran pastors of the Metropolitan District, are eligible, was organized in 1904. Its monthly meetings brought about a mutual understanding and fostered a fraternal spirit that have been of great value in the promotion of the general work of the church.
The synod of New York and New England, composed of the English churches of the New York Ministerium was organized in 1902. It found its special mission in planting and rearing English missions in the new sections of the greater city. It has added nine English churches to the roll.
The Synod of New York, a merger of the New York and New Jersey, the Hartwick and the Franckean synods also devoted itself to the special task of caring for the English speaking young people. Under its auspices thirteen new churches have been organized. To the indefatigable labors of its Superintendent of Missions, Dr. Carl Zinssmeister, much credit is due for the success of the work.
The Synod of Missouri, although largely a German body, rivals the other synods in its fostering care of the English work. At least thirteen English congregations in this city have been organized by "Missouri" since the beginning of this century.
The relation of the various boroughs to the growth of the church may be seen from the following figures in which the number of communicants in 1918 is compared with that of 1898.
Boroughs 1898 1918 Increase
Manhattan 21,611 15,928 5,683*
Bronx 2,048 5,932 3,884
Brooklyn 17,405 28,270 10,865
Queens 1,671 7,139 5,468
Richmond 956 1,948 992
43,691 59,217 15,526
*Decrease
The starred figures for Manhattan call attention to the change of population that has taken place in New York, particularly as it affects Manhattan. While the total increase of population in New York from 1910 to 1915 was 667,928 there was a decrease in Manhattan of 193,795.
This decrease in numbers, and still more the substitution of Catholic and Jewish peoples to an unprecedented extent for those of Protestant antecedents, produced a marked change in the membership of Protestant churches. The decline in Protestant membership in Manhattan from 1900 to 1910, according to Dr. Laidlaw, amounted to 74,012.
It is not surprising therefore that the Lutheran churches were called upon to bear their share of the loss. As we have seen, it amounted in two decades to 5,623 [sic]. Most of this deficit, 4,042, is chargeable to the churches south of Fourteenth Street, where Protestants of all denominations fail to hold their own. The balance, 1,837, came from other churches south of Forty-second Street.
Three churches were added during the past twenty years, Our Saviour
(English) in 1898, Holy Trinity (Slovak) in 1904 and a mission of the
Missouri Synod in 1916 in the Spuyten Duyvil neighborhood, the most
northern point thus far occupied by us on Manhattan.
For three churches gained there is an offset of four churches lost:
Bethlehem in East Sixty-fifth Street, Christ Church in West Fiftieth
Street, Immanuel in East Eighty-third Street and the Danish church in
Yorkville. The Danish church removed to Bronx while the others effected
mergers with sister congregations.
The present indications are that we have come to a standstill on Manhattan Island and that it is no longer a question of how many churches we shall build, but how many we shall lose.
Our assets at present may be described as follows: We have thirty congregations, twenty-six of them owning their houses of worship. The net value of their property, deducting debts, is $3,160,000. The average value of each church is $100,000. Besides the thirty organized congregations there are seven missions in which services are maintained in the following languages: Finnish, Lettish, Esthonian, Polish, Italian and Yiddish.
The number of communicants is 15,978. The number of pupils in the Sunday Schools is 7,245. The number of children in eight parochial schools is 669. The number attending instruction in religion on weekdays, including catechumens, is 1,580.
But although our churches in Manhattan are declining in numbers while those of the other boroughs are growing, Manhattan still holds the key to the city. For generations it will be the community in which the most serious problems of church and society will have to be studied and solved. Manhattan has strategical value not merely for Greater New York but for every city in the land where similar problems must be solved. If our churches run away from such a field, we shall never gain a victory else where. If we win here, we shall be entitled to a place in the legion of honor.
Four higher schools connected with the churches of New York have endeared themselves to the hearts of their friends and are giving promise of growing usefulness.
Concordia College originated in St. Matthew's Academy, in 1881. After years of struggle and sacrifice it was moved to Bronxville in 1908, where it occupies a valuable property. It has 110 students.
Wagner College was called into being in 1883 in Rochester. It belongs to the New York Ministerium. Numerous pastors in this city are alumni of Wagner College. In 1916 it was decided to move the college to New York. A splendid property of 38 acres was purchased on Grymes Hill near Stapleton, Staten Island, and in the Fall of 1918 it will take up its work within the precincts of Greater New York.
Upsala College began as an academy in Brooklyn in 1893. It belongs to the Swedish Augustana Synod. It was moved to Kenilworth, N. J., in 1898, and became a college in 1904. Within ten years it has contributed more than forty pastors, missionaries and teachers to the work of the church.
Hartwick Seminary is on the headwaters of the Susquehanna in Otsego County. It is a product of the eighteenth century and not of the twentieth. But since Johann Christopher Kunze, pastor of the Old Swamp Church, was one of its founders, and since it still contributes pastors to the work of the churches in New York, in spite of its distance from the city it must not be overlooked in our mention of the schools of New York.
Under the auspices of the Inner Mission Society Pastor Buermeyer has developed a much-needed work among our brothers and sisters who in their old age or by reason of sickness, loneliness or poverty are not reached by the ordinary ministrations of the congregation. It is known its the City Mission and it will doubtless receive the continued support of all who read carefully the 25th chapter of St. Matthew.
The Hospice for Young Men is another form of Inner Mission work in which a good beginning has been made.
The Lutheran Society was organized in 1914. "Its object is to promote the general interests of the Lutheran Church by encouraging a friendly intercourse among its members." At this writing, in 1918, it numbers over four hundred members. By bringing together in friendly intercourse active churchmen of otherwise widely separately congregations and synods it has contributed materially to a better understanding of the aims and the tasks of our entire communion.
Under its auspices the quadricentennial anniversary of the Reformation was celebrated in this city in a manner worthy of the occasion. The executive secretary of the committee, Pastor O. H. Pannkoke, reports as follows on the general results of the celebration:
"Two facts are of considerable interest, such as to class them as worthy of recording as a permanent accomplishment. In the first place we have had the cooperation in this undertaking of every Lutheran synod represented in New York, and I believe we have succeeded in carrying through the undertaking without violating the confidence placed in us by any section of the Lutheran Church.
"In the second place, our Committee has injected into the general Reformation influence the question of the wider influence of the Reformation. Practically every section of the country has taken up the discussion of the religious influence of the Reformation, also of the influence of the Reformation on every side of life."
On the roll of Former Pastors, in the Appendix, are recorded the names of men who laid the foundations of the present congregations. Their labors and their sacrifices entitle them to a place in a book of remembrance. Some names are missing. We tried hard to obtain them. For these lacunae we offer our apologies to the historians of the next centennial. In 1918 we were still struggling with the problem of statistics.
Nowhere are ministers forgotten so soon as here in New York. The congregations themselves are rapidly engulphed in the ceaseless tides of humanity that sweep over the island. Now and then some beloved pastor is remembered by some faithful friends, but in a few years the very names of the men who built the churches are forgotten. Like the knights of old: "Their swords are rust, Their steeds are dust. Their souls are with the saints we trust."
Before ending the story of which a faint outline has here been given, we recall with affection and reverence some of the men whose outstanding personality has not yet faded from our memory. Their labors prepared the ground for the harvests which a younger generation is now permitted to reap.
Stohlmann was the connecting link with the earlier periods. He was an able preacher, a warm hearted pastor and a conscientious man.
Geissenhainer, the pastor of St. Paul's, which he organized in 1841 after having been an assistant of his father in St. Matthew's since 1826, was another connecting link with the past.
Held of St. John's was a pupil of Claus Harms. His eloquent sermons attracted great congregations to Christopher Street.
After fourteen fruitful years in St. James' Church, Wedekind was called to Christopher Street in November, 1878, to succeed Pastor Held. Here he labored for twelve years, edifying the church and inspiring St. John's to bcome one of our most efficient congregations. Under his direction at least four young men of the congregation were led into the ministry. He died April 8, 1897.
[illustration: "Augustus Charles Wedekind, D.D."]
Under a quiet exterior Krotel concealed a forceful personality. He was a born leader and took a large part in the development of the General Council. As editor of the Lutherischer Herold for three years and of The Lutheran for many years his writings had a wide influence. From 1868 to 1895 he was pastor of Holy Trinity Church. In 1896, in the 71st year of his age, he accepted a call to the newly organized Church of the Advent, which he served until his death on May 17th, 1907. Under the pen name of Insulanus he delighted the readers of The Lutheran for forty years with his reflections on men and things in New York. Among his published works are a Life of Melanchthon, Meditations on the Beatitudes and Explanations of Luther's Catechism.
Julius Ehrhardt was an unassuming, lovable and scholarly Suabian. He laid the foundations of St. Paul's in Harlem, when the little wooden church stood among the truck gardens. He died in 1899.
Moldenke was a descendant of Salzburg exiles who settled in East Prussia in 1731. He came to us from Wisconsin, organized Zion Church which was subsequently merged with St. Peter's after he had accepted a call to succeed Hennicke in that church. He was an able preacher and a scholarly writer. Under his leadership St. Peter's became a strong congregation. In 1872 he contributed a series of articles on Die Lutheraner des Ostens to Der Pilger of Reading. A reprint of these articles in book form would be a valuable contribution to the story of the Lutherans of New York and a fitting memorial of a minister of mark and influence.
Johann Heinrich Sieker was born in Schweinfurth, Bavaria, October 23d, 1839. He received his theological education at Gettysburg. His early ministry was in connection with the Wisconsin Synod. In 1876, when Ruperti resigned at St. Matthew's, Sieker was called from St. Paul, Minnesota, to become his successor. For 28 years he was the pastor of St. Matthew's and a leading minister of the Missouri Synod. In synodical matters he was an uncompromising defender of the faith as he understood it. He left the record of a singularly devoted and successful ministry. At least thirty young men were led into the ministry under his influence. Roesner's "Ehrendenkmal," a sketch of his life and character, ought to be read by every Lutheran minister in this city. He died in 1904.
John Jacob Young was a native of the Rhenish Palatinate, born at Langenkandel, September 13th, 1846. He came to America in his boyhood. He served in the Union army during the Civil War. When the war was over he studied for the ministry at Gettysburg. He served a number of congregations in Maryland and Indiana till 1893, when he was called to the pastorate of St. John's in Christopher Street. Here for 21 years he faithfully followed his calling as a shepherd of souls.
Charles Armand Miller came to us from the South. He was born in Sheperdstown, West Virginia, March 7, 1864. He was educated at Roanoke College and after his ordination he was for a time pastor of the College Church. He succeeded Dr. Krotel in Holy Trinity Church in 1896 and gave twelve years of devoted and successful service to this congregation. His subsequent fields of labor were in Charleston, South Carolina, and in Philadelphia. He was a scholarly writer, an able preacher, a sympathetic pastor and a loyal friend. Among his published writings were The Perfect Prayer, The Sacramental Feast, The Way to the Cross and a volume of poems entitled Ad Astra.
[illustration: "Pastor J. H. Sieker"]
He died in the prime of his life, September 9th, 1917. Who that knew him will ever forget the genial spirit of Charles Armand Miller?
It would be a congenial task to give a fuller account of these men and of Ruperti, Vorberg, Raegener, Hennicke, Waetter, Foehlinger, Koenig, Halfmann, Frey, Weissel, Beyer and others whose names and lives a few of the older preachers will recall. Perhaps some who read this book will accept the suggestion and write accounts of these pioneer workmen. What a Ministers' Association they would have formed if we could have gotten them together into a conference to discuss the terms of agreement. But that was impossible thirty years ago.
A singularly interesting career came to a close just as I was concluding these memorial paragraphs. Dr. Charles E. Weltner died in Brunswick, Georgia, December 22d, 1917.
He was born in Wilhelmshoehe, January 28th, 1860, where his father commanded a company of soldiers in the royal castle. In his early youth he was sent to New York to meet a relative whom he never found. One Sunday morning, homeless and friendless, he accosted me after service at the door of the church. I offered him employment in my office and for several years he was an efficient helper in the educational and mission work of my parish. Although he was already suffering from defective eyesight, which not long afterward resulted in total blindness, he expressed an ardent desire to enter the ministry. Under the circumstances this seemed to be impossible, but his earnest pleas overcame every objection. In 1884 he entered Hartwick Seminary where he was graduated with honor in 1888. Unable himself to read the text books, his friends read them for him. Especially helpful to him in his studies were Professor Hiller and his wife, the daughter of the sainted Dr. George B. Miller.
Upon the completion of his course in 1888 he was ordained to the Gospel ministry and for the next four years rendered faithful service as the assistant of his pastor in Christ Church. Few that heard him would have suspected his blindness. His remarkable memory enabled him in conducting the Service to use the Bible and the Liturgy as though he could see. In the library he could go to the shelves and place his hands upon the books that he needed. His reader then supplied him with the material needed for study.
In 1893 he took temporary charge of St. John's Church in Christopher
Street.
In the Fall of 1893 he accepted a call to St. Matthew's Church in Augusta, Georgia. His retirement in 1896 to take charge of a mission among the cotton mill operatives of Columbia, S. C., was deeply regretted not only by his congregation but by the entire city.
Thus far his ministry, however useful it had been, was only a preparation for the remarkable work he was called upon to do in South Carolina and adjoining states. The mountain whites who had been drawn into the cotton mill work of the South were illiterate and but ill prepared for their new conditions.
[illustration: "Charles E. Weltner, D.D."]
With the help of his devoted wife, a night school was established. Additional schools became necessary. The Columbia Board of Education became interested and supplied the teachers while the mill company provided for the equipment. Mrs. Weltner helped the girls by creating an interest in good housekeeping and in beautifying the homes and their surroundings.
The movement extended to other parts of the state and into adjoining states, and Dr. Weltner was called upon to explain and direct it. The blind man had seen a vision. The homeless youth of New York's East Side became the prophet of a new era who turned many to righteousness. His eyes now see the King in His beauty.
THEIR PROBLEMS
The Problem of Synods
A synod is an assembly of delegates organized for the purpose of administering the affairs of the churches they represent.
Fourteen synods are represented in Greater New York. Some are based on differences of doctrine. A volume published in 1893, entitled "Distinctive Doctrines and Usages" (See Bibliography), treats of these differences. Others are due to differences of language and race.
In some countries a hyperchurchly trend of the national or state church is responsible for dissenting movements which, left to themselves, finally take the form of separatistic churches. Although these movements temporarily persist in America there is no permanent need for them in our atmosphere of freedom. Our church has room for many men of many minds so long as the essentials of belief are held and respected.
Finns are represented in three synods, Scandinavians in four. These nations therefore account for one-half of our fourteen synods. The history of the Missouri Synod is one of struggle, sacrifice and remarkable growth. For seventy-five years other Lutherans have sought fellowship with them, but they decline to hold fellowship with churches that are not in full accord with their doctrinal position.
Each of these divisions has some historical reason for its existence which cannot be ignored or lightly pushed aside. For various reasons each synod emphasizes some phase of church life which in its opinion warrants a separate organization. Perhaps some of the progress of the last half century may be credited to a wholesome rivalry between these various schools of Lutheranism.
On the other hand these synodical divisions among churches holding the same substance of doctrine, even when they do not provoke downright hostility, are an effective bar to the fraternal alliance so greatly needed in our polyglot communion. Our neighbors, too, of other Denominations, when they try to understand our meticulous divisions, are not unnaturally disposed to look upon us as a conglomerate of sectarian religionists rather than as a Church or even as a distinct Denomination. In lists of denominational activities our churches figure as G. C. Lutherans, G. S. Lutherans, Missouri Lutherans, etc., while all of us are frequently called upon to explain whether we belong to the Evangelical branch of the Lutherans or not.
Absorbed as we are in the local interests of our individual congregations and in the questions that divide us among ourselves, we seldom have an opportunity to give expression to outstanding principles of our church in such a way as to impress the public mind with a sense of their importance.
The question therefore continually recurs, why should these divisions be perpetuated among brethren who are agreed on the essentials of Lutheran teaching even though they may not have completely assimilated each other's minute definitions of theological dogmas. Laymen, more interested in practical results, find it hard to understand why there should be so many different kinds of Lutherans. Even ministers, accustomed as they are to sharp distinctions, sometimes deplore these divisions and wonder when they can be healed. They long for the time when the adherents of the Augsburg Confession may unite in one great body, "beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners."
Alluring as such a prospect may seem, it is not of highest importance in a communion which from the beginning emphasized the right of private judgment and acquired for the world the right to think for itself in matters of conscience and religion. The Church of the Reformation derives its strength from unity rather than from union. Theoretically at least, it is a communion, a fellowship of believers. Its earliest designation was not "The Lutheran Church," but "Churches of the Augsburg Confession."
It is consonant therefore with our historic principles to respect the gifts and calling of the existing divisions in our churches without insisting upon an artificial union which could contribute little to the true unity of the church. There are "many members, yet but one body…. There are differences of administrations, but the same Lord." In our mutual relations therefore it behooves us to recognize the rights of the individual.
This, however, need not prevent our working and praying for union. If it be possible, as much as lieth in us (unless this involves synergistic heresy), let us cultivate tolerance and live peaceably with all men, especially with all Lutherans.
We have in this city a great field in which there is work for us all. In friendly co-operation, rather than in hostile competition, we may escape some of the perils of our past history and perform with credit the tasks with which at present we seem to be struggling in vain.
The Metropolitan District includes the urban communities within ten miles of the boundary line of Greater New York. This territory of a hundred and fifty square miles now holds a population of over seven millions of people. Our churches in Greater New York minister to a baptized membership of 141,642 souls. If we include in our estimates of parochial responsibility, not merely enrolled members, but the entire Lutheran population of the District, Russians, Poles, Slovaks, Bohemians, Hungarians, Letts, Esthonians, Lithuanians, Dutch, Germans, Swedes, Norwegians, Finns and Danes, to say nothing of the multitudes of American birth from the Hudson and Mohawk valleys, from Pennsylvania, Virginia, Ohio and the West, the number of people claiming to be Lutherans amounts to more than five hundred thousand souls.
To minister as we should to such a constituency, we need co-operation in place of competition. The work of cultivating effectively such a field can never be done by churches so hopelessly divided as ours.
Other churches, Protestant and Catholic, with a centralized ecclesiastical organization, are able to work together as one body and make plans for their work covering the entire Metropolitan District. We, with our strong individualism, cannot vie with them. In our polity we are extreme congregationalists and must pay for our freedom.
But there is much that our churches have in common. Our flocks are not alienated from each other as much as are the shepherds. The formation of local groups throughout the greater city, co-operating in common causes, or at least refraining from a polemical policy, would pave the way for a better understanding of our mutual needs and opportunities for service.
Three things, at least, might be done without compromising the faith or violating the spirit of our church life:
1. We might meet for the purpose of forming each other's acquaintance and for the discussion of practical questions. Perhaps none of us is quite so heretical as the synodical divergence would lead a layman to suppose.
2. We might meet for the discussion of vital questions of religion and morals. It is one thing to read about these things in books. It is quite another thing to listen to a spoken presentation warm with the sympathy of a living experience.
3. We might recognize each other's spheres of influence and federate our forces in meeting the needs of our vast community.
In the meantime we are slowly learning that the aspirations and convictions that unite us are greater than the things that separate us. The clearer comprehension of the principles we hold and of the work we have to do, and the sense of our responsibility as one of the larger communions of the metropolis, compel us more and more to emphasize not the unessential details of our theological system but rather the larger truths and principles for which we stand and which we hold in common.
A hundred years ago, on the tercentenary of the Reformation, after a period of political humiliation and economic distress in the Fatherland, the Ninety-five Theses of Claus Harms sounded a call for a Lutheran awakening throughout the world. The result of that revival is felt in the churches to this day.
The quadricentenary of the Reformation was celebrated amid the convulsions of a World War. Is it too much to hope that after this war also the ground may be prepared for a spiritual sowing and reaping when the unnecessary dissensions of sectarian controversy will give place to fraternal co-operation in the service of a common Lord and in the promotion of a common faith?* *Since the foregoing paragraphs were written an unexpected change in the outlook has taken place. Steps were taken a year ago toward bringing together three of the general bodies of the Church in America. Should this hope be realized, it will bring into closer union a majority of the churches of Greater New York. On May 7th, 1918, at a meeting of nearly one hundred Lutheran pastors, members of nearly all of the synods represented on this territory, there was organized a "Conference of the Lutheran pastors of the Metropolitan District for the discussion of all questions of doctrine and practice to the end of effecting unity." This, too, is a harbinger of an approaching era of reconstruction and peace.
The Problem of Language
It was a Lutheran demand in the sixteenth century to preach the Gospel in the vernacular. It would be un-Lutheran in the twentieth century to conduct public worship in a language which the people do not understand.
This lesson is written so plainly in the history of our churches in America that "he may run that readeth." The Swedish churches on the Delaware, planted by Gustavus Adolphus for the very purpose of propagating the faith in America, were all of them lost to the Lutheran church because the persistent use of the Swedish language, and the inability of the pastors to preach in English, proved an insuperable obstacle to the bringing up of the children in the Lutheran communion. When the New York Ministerium at its meeting in Rhinebeck, September 1st, 1797, resolved that it would "never acknowledge a newly-erected Lutheran Church merely English in places where the members may partake of the services of the Episcopal Church, it halted for a century the growth of the Lutheran Church in New York. [Tr. note: no close quotation marks in original.]
The same experience greets us in London. There the Lutheran Church was established in 1669, only five years later than in New York. For more than two centuries it had the recognition of royalty. As late as the Victorian era Prince Albert, the Queen and the royal family, in their personal relations, were connected with the Lutheran Church. To this day Queen Alexandra is a communicant in the Lutheran church. There exist therefore no social barriers to its growth. Yet not a single English Lutheran church is to be found in London.
With one exception the dozen Lutheran churches of other tongues recognize no responsibility to propagate the faith of the Augsburg Confession in the language of the city in which they live. The exception is that of the German "Missouri" congregation. Here English as well as German is used in the services. Here alone it would seem that "religion is the chief concern."
The language problem confronted us early in our local history. In the first hundred years three languages, Dutch, German and English, contended for the mastery. In their pastoral work some ministers used all three.
Dutch was the first to surrender. The children of Dutch families adopted the language of their English conquerors, and when immigration from Holland ceased, the use of Dutch in worship became obsolete. The last use of Dutch at a Lutheran service was at the communion on the First Sunday in Advent in 1771. It had maintained itself for 114 years.
After the use of Dutch in worship had ceased, German and English came into collision. It was a fight to a finish. When it was over there was little left for which to contend. When Pastor Kunze died, in 1807, the congregation had declined almost to the point of extinction. Many of the English-speaking families had left us and we thus lost some of our leading members, people whose ancestors had for five generations belonged to our communion. The Germans remained, but during the lull in the tide of immigration the use of German declined to such an extent as to imperil the existence even of the German congregation. When Kunze's successor arrived he had difficulty in finding members of the church who could speak German. Even in the German congregation English had become the language of every-day life.
German thrives in German soil. Elsewhere it is an exotic not easily cultivated. From their earliest history Germans have had the Wanderlust and have sought for new homes as it pleased them. But wherever they go they amalgamate with their surroundings.
The Franks settled in Gaul, but, excepting its German name, the language retains but few indications of the German ancestry of a large part of the French people.
The Goths settled in Spain. Physical traits, blue eyes and blonde complexion, persist in some districts, but their descendants speak Spanish.
The Longobards crossed the Alps and settled in Italy where their children speak Italian, although Lombardy is just across the mountains, not far from the early home of their immigrant ancestors.
A notable exception to this tendency of the Germans to amalgamate with other nations was when the Anglo-Saxons invaded Britain. The island had been deserted by the Romans, and the Germans refused for centuries to ally themselves with the British inhabitants. They retained their own language and customs with but a slight admixture of alien elements.* To this day after twelve centuries they prefer to call themselves Anglo-Saxons rather than British. (Nomen a potiori fit.) *"Philologically, English, considered with reference to its original form, Anglo-Saxon, and to the grammatical features which it retains of Anglo-Saxon origin, is the most conspicuous member of the Low German group of the Teutonic family, the other Low German languages being Old Saxon, Old Friesic, Old Low German, and other extinct forms, and the modern Dutch, Flemish, Friesic, and Low German (Platt Deutsch). These, with High German, constitute the 'West Germanic' branch, as Gothic and the Scandinavian tongues constitute the 'East Germanic' branch, of the Teutonic family. (Century Dictionary under the word 'English.')"
In the ninth and eleventh centuries the island was invaded by other Germanic tribes, directly by way of the North Sea or indirectly by the Channel from Normandy, and so the language was developed still further along English, that is Germanic lines. (According to the Century Dictionary the historical pronunciation of the word is eng'-glish and not ing'glish).
Low Germans, (Nether Saxons or Platt Deutsch) who have settled in New York in such large numbers, enjoy a distinct advantage over other nationalities. In the vernacular of America they discover simply another dialect of their native tongue. Hence they acquire the new dialect with little difficulty. The simpler words and expressions of the common people are almost the same as those which they used on the shores of the North Sea and the Baltic. For example: Wo is min Vader? Where is my father? He is in the Hus. He is in the house. English and German sailors from opposite shores of the North Sea, using the simpler words of their respective languages, have no trouble in making themselves understood when they meet.
The High Germans learn English more slowly, but they, too, find many points of contact, not only in the words but also in the grammatical construction of the language.
In the United States the descendants of Germans number seventeen millions. They have made no inconsiderable contributions to the sum total of American civilization. For philological reasons, as we have seen, no people are more ready than the Germans to adopt English for every-day use. None amalgamate more easily with the political and social life of the country of their choice. In normal times we do not think of them as foreigners.
English has the right of way. Its composite character makes it the language for every-day use. Thirty-five languages are spoken in this city, but the assimilative power of English absorbs them all. The Public School is the effective agent in the process. This is the melting pot for all diversities of speech. Children dislike to be looked upon as different from their companions, and so it rarely happens that the language of the parents is spoken by the second generation of immigrant families. Their elders, even when their "speech bewrayeth" them, make strenuous efforts to use the language of their neighbors.
Seeing, then, that Anglicization is inevitable, why should we not cut the Gordian knot, and conduct our ministry wholly in the English language? This would greatly simplify our tasks, besides removing from us the stigma of foreignism.
We are often advised to do so, especially by our monoglot brethren. There are those who go so far as to say that the use of any language other than the English impairs the Americanism of the user.
Some of the languages at present used in our church services may be of negligible importance. The Slovak, Magyar and Finnish for example, as well as the Lettish, Esthonian and Lithuanian of the Baltic Provinces, will never have more than a restricted use in this city. The Scandinavians and those whose vernacular is the Low German easily substitute English for their mother tongue. Scandinavian is kindred to English, while Low German is the very group of which, philologically speaking, English is the most conspicuous member. Upon these tongues it will not be necessary to do summary execution.
It is a different matter, however, when we come to High German, or, properly speaking, New High German, the language of German literature since the sixteenth century, of which Luther, through his version of the Bible, may be called the creator. He at least gave it universal currency. This is a language which we could not lose if we would, and would not if we could.
Scholars are compelled to learn it because it is the indispensable medium for scientific and philosophical study. Formerly Latin was this medium, today it is German.