USA > New Jersey > Middlesex County > Woodbridge > History First Presbyterian Church, Woodbridge, New Jersey 300th Anniversary May 25, 1975 > Part 5
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In the passing of Mr. Abbott the Church lost an extremely sensi- tive spiritual leader. His sensitivity is indicated, in part, in the minutes of the Trustees as they worked for the Church's survival in the severe depression of the Thirties. The following is part of a letter addressed to the President of the Board of Trustees, April, 1932: "I shall be pleased to accept any reduction in my annual salary which the Board deems necessary to make at this time." 17 The Board, out of sheer necessity, reduced the annual salary by $250.00. Those were very difficult days and hours.
The Reverend Mr. Howard Augustine served as the "Acting Min- ister" from September 1932 through March, 1933. A number of the Congregation apparently desired that Mr. Augustine be the Pastor, but it is apparent from the records that he was never seriously consid- ered.
On June 7, the Congregation called the Reverend Earl H. De- vanney, the annual salary to be $2,700. An indication of the lack of interest on the part of the Congregation is seen in the fact that only fifty-five members voted.
Under the leadership of Mr. Devanney, who had had two fine pastorates at the Mattituck Presbyterian Church in Long Island, and the Covenant Presbyterian Church in Buffalo, N. Y., the Church did more than simply survive the remaining depression years. Church membership gradually increased to 637 by 1938. The sanctuary was recarpeted in 1936. The manse got a new furnace in 1937. There is some indication that the Church was taking a new interest in the af- fairs of the world as evidenced by the opposition to the Race Track Referendum in 1938. The Pastor's salary was back to $3,000 in 1939.
In the same year we note the first inklings of the attitude of a minority of Presbyterians to the War which was aflame in Europe. The Presbytery of Elizabeth discussed the feasibility of changing the Constitution of the Church to have it "similar to the Friends making
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all Presbyterians conscientious objectors to all war." 18
In 1940, though there were many active organizations and the attendance at the worship services was quite steady, there were indi- cations that things were not quite as they should be. The Session called for a detailed report of the Minister's activities for the month of December. Mr. Devanney made the report but let it be known that "he would not present another in such detail." 19
In 1941, '42, the War began to have adverse affects on the Church. Men of the Congregation were enlisting and being drafted. Contributions and attendance decreased. There was a general appre- hension over the welfare of the Church.
In April, 1942, Mr. Devanney was granted a "leave of absence" for the duration of the war in order that he might serve his country in a more direct way as a Captain in the U. S. Air Force. This action, which was certainly commendable on the part of the Congregation and the Pastor, was to lead to some very serious repercussions.
The Interim Pastor was the Reverend Kenneth M. Kepler who had been serving as a Missionary in China. During his ministry the evangelistic arm of the Church was greatly strengthened. The Women's Association was organized and the men's work was revitalized. The Men's Club replaced the former Men's Brotherhood. Mr. Robert Vogt, a student at Princeton Theological Seminary, was employed in Janu- ary, 1944, to assist with the youth work.
Even with the many "positives" the effects of the war worked against any kind of a "normal" ministry. Indeed, every Service re- minded the Congregation of the war's presence. The Session minutes of June 5, 1944, read: "Out of 160 present at last Sunday's service in the morning only 16 men were present."
Wars have a way of ending, after awhile, and so do "leaves of absence." Mr. Devanney had been away for approximately three and one half years. Many had joined the Church who did not know him. Others found the particular life style of the Interim Pastor more to their liking. The inevitable result was that there were those who thought that it would be more prudent for Mr. Devanney not to return as Pastor. The very serious problems were alleviated, in some degree, when Mr. Kepler announced that "he would leave Woodbridge on November 20, as he had been called back to China." 20
Reverend Devanney was back to work in February, 1946, fully aware of the division in the Church and the difficulties involved in leading the Congregation in a post war era.
The division culminated in 1947 with the creation of the Gospel Church on Prospect and Ridgedale Avenues. Its primary negative
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effect was to weaken the ministry of the White Church at a time when the community was rapidly expanding. The very rapid growth of both the Avenel and Iselin Churches in the Forties and Fifties is concrete evidence of this fact. The Session minutes of May, 1948, further sub- stantiate this conclusion: "It was brought to the attention of Session, that all officers of the newly organized church on Edgar Hill, were from those who had been dropped at their own request, from the roll of this Church . . . " 21
With Mr. Devanney's return the women's work assumed the or- ganizational pattern essentially as it is today: Women's Association - now United Presbyterian Women, White Church Guild and the Ladies Aid. The Men's Club, sometimes called "Association," reverted to the term "Brotherhood."
The Church continued to show a concern with social problems. Alcoholics Anonymous began holding meetings here in May, 1949.
In preparation for the 275th Anniversary of 1950 the interior of the "Chapel" was painted, the chandelier was "renovated" - includ- ing the installation of an electrical hoist, and major repairs were made to the organ. The 275th Anniversary Banquet was held at the Colonia Country Club with Governor Driscoll as the principal speaker. Late in the Anniversary Year because of the undeclared war in Korea it was decided "to have a service flag in the Church again." 22
In 1951 the official judicatories began to seriously discuss the need for additional facilities to accommodate the needs of the expand- ing Sunday Church School. By 1953 the discussion focused on the erection of a "new building." In October, 1954, all things were "go." Ground breaking services were held on May 22, 1955. The corner- stone was laid on April 1, 1956. The very attractive Fellowship Hall, completed at a rounded out cost of $110,000, was dedicated on May 27
In 1954 the Session and Trustees began to give serious consider- ation of the need to employ a full time Assistant Minister. Seven years later, September 1961, the Church employed the Reverend James M. Marsh to fill this position. Mr. Marsh had been serving as the Youth Director, on a part time basis.
In October, 1956, the Congregation adopted the Session Rotary System and the new system for the Election of Church Officers, as mandated by the General Assembly.
The Session minutes of September, 1958, indicates the recogni- tion that the official name of the denomination should now include the word "United."
On January 7, 1959, the Congregation acted upon the request of Mr. Devanny to retire, thus another long and productive ministry
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to the White Church had come to an end. Desiring to honor one who had served for twenty-six years, the Congregation changed the name of the Deacons Student Loan Fund to the Earl H. Devanny Student Loan Fund, and at the same meeting moved to confer upon him the title of Pastor Emeritus. Then they sang, as so often the Church had sung before, "Blest Be the Tie That Binds."
On May 24, 1959, the Church called as its next Minister the Reverend Alex N. Nemeth. Mr. Nemeth, before coming to Wood- bridge, had a very productive ministry in the Church in South River, New Jersey. In the Nemeth, and we should add "Marsh" years, 1959- 1967, the Church became more aware of its role as a "steward" and "servant." Giving to both Local and General Missions increased sig- nificantly. Going the second mile the Church, in 1966, enthusiastically supported the financial campaign known as the Fifty Million Fund - this was a campaign to collect funds across the denomination for capital needs. The original pledge of the White Church was $23,458.00. Gifts sent to the Fund totaled $21,688.84.
Mr. Nemeth and Mr. Marsh labored most diligently to create a spirit of harmony and cooperation. They continued to stress the need for a unified ministry in the service of the Lord. The unification was realized in a very practical way, in January, 1961, with the adoption of the Unicameral System. The essence of this system is that the offices of the Trustees and Elders are merged into one judicatory.
Even with more unity and cooperation along with increased giv- ing, the Church continued to experience financial problems. The sanc- tuary and the Sunday School Building cried out for repairs. Specific items of all facilities demanded attention. The razing of the Cemetery House in March, 1960, solved one of the problems. Another need was met when the organ was completely rebuilt in the spring of 1963 at a cost of $11,800. In November, 1965, a complete new heating plant was installed at a cost of $8,650. But, in truth, there just wasn't enough money to do all the needed repairs while maintaining a multiple staff ministry.
In February, 1967, Reverend Nemeth announced that he had accepted a call to the First Presbyterian Church of Cumberland, Mary- land. In April, Reverend Marsh "requested the Session to concur with him in requesting the Presbytery of Elizabeth to terminate" the rela- tionship between himself and the White Church. 23
To quote a phrase used by Reverend Buschman, "the present Pastor took up the work" 24 in July, 1967: moving into the newly pur- chased Manse at 22 Dixon Drive in August. The fate of the old manse had been sealed when the Congregation on April 16, 1967 moved to
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"sell its property located at 555 Rahway Avenue, Woodbridge, New Jersey, including the Manse and Parish House ... The minimum sell- ing price shall be $100,000." 25 The property, minus the buildings which were razed in October, 1971, was eventually sold in April, 1972 to the United States Department of Housing and Urban Development for $100,000.
The primary task which confronted the Congregation and Minister centered on what to do with the Sanctuary and the Sunday School Building. The task was greatly complicated by the mixture of sen- timentality, practicality, inertia, indifference, and the overwhelming magnitude of the problems.
After two years of labor, prayers, and meetings, the congregation convened to act upon a recommendation that was designed to deter- mine how much money the congregation was willing to spend, rather than the issue of what to do with the facilities. The motion which was adopted read: "That the Congregation adopt the sum of $350,000 to restore the present church or to build a new church." 26 The meet- ing opened the door for the very important decision that was made in October: "That the congregation proceed with a program of restor- ation and renovation within the limits determined" 27 at the previous Congregational Meeting.
Once this decision was made there was no lack of dedication. The campaign for pledges in 1970 did not go as well as anticipated. Only $200,000 was pledged, but that was not due to the lack of dedi- cation and determination. When it was realized in 1971 that $350,000 would just about take care of the restoration and renovation of the sanctuary, the Congregation aware that something had to be done with the Sunday School Building, voted on October 20 to "approve an additional expenditure of $150,000." 28 This was $50,000 more than the Session had recommended.
$150,000 provided only a "skeleton" Christian Education Annex. Not to be denied an adequate facility, the congregation, men, women, and children, went to work to complete the structure as desired: Thus providing another great chapter in the long history of dedication.
What a proud people gathered that blustery "Reentry Sunday," October 15. 1972, to admire for all practical purposes a "new facility," yet one that did not break continuity with the past. They were an even prouder people as they gathered for worship on "Dedication Sun- day," October 29. Surely the angels rejoiced.
The total cost of the Sanctuary and Christian Education Annex was in excess of $560,000.
The Church, however, is always more than wood and stone. The
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Congregation has never lost sight of this truth. In the last several years, for example, the "Benevolence Mission" has taken on new dimensions with the assumption of direct financial support of specific missionary personnel. A revival of the "Ministry of Healing" has resulted in a deepening of concern and compassion.
The White Church, which in the last decade has suffered through the longest undeclared war in the nation's history, the assassination of one President and the resignation of another, and now caught in the throes of an unbelievable economic inflation, finds itself preparing for its finest hour. the celebration of its 300th Anniversary. "A" Day will be May 25, 1975.
In this cursory presentation of the "one story" of the last one hundred years the medium of continuity has been primarily the names and contributions of particular ministers. The lack of space and time literally prohibited the use of any other medium, resulting in the ex- clusion of the names and contributions of a great host of lay people who have shared the burden. Omitted also have been other particular areas of ministry essential to the life of the Church, especially the "Ministry of Music and Song."
God has truly blessed the First Presbyterian Church of Wood- bridge, New Jersey.
FOOTNOTES AND SOURCES
1. "Minutes of Trustees," April, 1883.
2. "Minutes of Parish Meeting." 1896. Note that the published total is incorrect. A specific item wa psrobably omitted.
3. "Minutes of Session." April 11, 1884.
4. "Minutes of Trustees," Feb. 19, 1887.
5. MeNulty, J. M., "Historical Sermon." 1900.
6. "Minutes of Parish Meeting," April 4, 1900.
7. "Minutes of Session," undated, but probably in January, 1907.
8. Buschman, Leonard V., "Historical Sermon." 1925.
9. Filer. James, Two Hundred Fiftieth Anniversary, p. 52.
10. "Minutes of Session," Sept. 10, 1910.
11. "Minutes of Session," Nov. 30. 1910.
12. "Minutes of Session." Dec. 1. 1917.
13. These are the actual words of the "call," then and now.
14. "Minutes of Trustees." Feb. 8. 1925.
15. "Minutes of Session." Nov. 7, 1927.
16. "Minutes of Session," Jan. 3. 1928.
17. "Minutes of Trustees." April 24, 1932.
18. "Minutes of Session." Feb. 6, 1939.
19. "Minutes of Session." Dec. 2, 1940.
20. "Minutes of Session." Oct. 1. 1945.
21. "Minutes of Session," May 4. 1948.
22. "Minutes of Session." Sept. 12. 1950.
23. "Minutes of Session." April 11. 1967. 24. Buschman, Leonard V .. Two Hundred Fiftieth Anniversary, p. 20.
25. "Minutes of Congregational Meeting," April 16, 1967.
2.6. "Minutes of Congregational Meeting," April 30, 1969.
27. "Minutes of Congregational Meeting." Oct. 15. 1969.
28. "Minutes of Congregational Meeting." Oct. 20, 1971.
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Meeting House 1675
1803
1875
1972
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Chapter 4 Cemetery
Section 1 Puritan Funerary Art
A dear kindly lady, a member of our church for many years and whose remains are interred here, always, during her adult life, referred to our burial ground as, "God's Half Acre." This is a fitting descrip- tion of this consecrated, hallowed ground.
Actually, our burial ground covers about five acres. As of Oc- tober 1, 1972, about three thousand burials have been made.
Our burial ground, which is one of the oldest in our state of New Jersey, contains not only the remains of many of the earliest settlers of our Township, but also many of those who fought for our freedom as noted worthies in the Revolutionary War, and in our nation's sub- sequent wars.
The oldest monument in our burial ground is dated 1690 (Fig. I). This field- stone monument is in an excellent state of pre- servation in spite of the passing of almost three hundred years. This stone bears no name, only the initials, "E.F.B.F. 24, 1690."
This interment may possibly be a member of the Bloomfield family inasmuch as the ad- joining stone to this 1690 one is plainly marked "Moses Bloomfield."
Fig. 1
It is highly probable that numerous interments were made prior to 1690, since Woodbridge was first settled in the 1660s. If however, any monuments were placed prior to 1690, they have long since van- ished. A survey made in 1849 of the cemetery showed the above mentioned monument to be the oldest at that time.
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As early as September 29, 1703, Samuel Hale and Adam Hude were appointed to repair the meeting house and hang the gates of the "Burying Place." In 1705 a sum of money was levied for repairing the graveyard fence. '
Three to four hundred red sandstone monuments still standing, and an unknown number vandalized and/or destroyed by erosion are existing proof of the influence of the New England Puritan Funerary art in our burial ground.
The writer has been told by an eminent genealogist that some of the red sandstone monuments which will be discussed in more detail were carved in New England and brought down to Woodbridge.
Puritan funerary art shows a deep strain of passion and a naive delight in mystical symbolism. The Puritan was a stern, unpretentious character with no desire for show or ostentation of any kind.
Even their homes and churches were plain with no decoration, fancy work or embellishment. 2
History informs us that as early as 1550 in England whole ship- loads of religious statuary were exported to France by the Puritans. In 1559 two great bonfires in London consumed even the wooden cross images from St. Peter's Cathedral and elsewhere.
Almost a century later in 1642, during the English Civil War, Puritan troops destroyed graven images. Even the great cathedrals of Exeter, Canterbury, and Winchester felt the relentless hammering of the Puritan iconoclasts. These same prejudices regarding ostentation were brought to New England by the Puritan settlers.
We may assume from the foregoing that when death claimed a member of a Puritan family, the grave would be marked by the plain- est of stones, devoid of any form of engraving other than the name, dates of birth and death, or there might be an epitaph with Puritanical overtones.
Not so! The family was not content with the lengthy words of condolence, sympathy and scripture readings by the minister at the grave side. Their love for the deceased and the unexplained, unfath- omable quirk of the Puritan mind required that what today we consider symbols be engraved on the monument to show their fears and hopes that surround the mysteries of Death and Resurrection. 3
Between 1668 and 1815 the Puritans utilized engravings which appear to be almost mystical in appearance and interpretation. There
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is little, if any, historic precedent for use of the symbols which appear to depict the voyage of the soul through death toward salvation and eternal glorified Life.
The New England stone carver and his local imitators doubtless, on instruction from Puritan leaders, spoke in the language of paradox when over a period of years they transformed the symbol of the death's head into the symbol of the soul image. No grouping of New England symbols has aroused more controversy than these symbols of transfor- mation which purport to change grim death into sweet conceptions of the soul. They are not complex enough to sense that the soul can abide in heaven only by first becoming lost in death. 4
Like other early colonists the Puritans generally followed English custom by placing their common burying grounds adjacent to their meeting houses, in full ominous view of the worshipper.
The Puritans came to Woodbridge from New England in the 1660s in hope that by moving to the freer environment they would not only be able to recover a stricter practice of church membership but also escape the encroachment of the English crown which was whit- tling away at the traditional freedom of the New England colonies.
It thus is not difficult to understand how extensively the early Woodbridge settlers coming from New England were influenced by the Puritan funerary art as shown by their local burial ground.
As mentioned above the symbols of transformation seem to depict the voyage of the soul through death toward new life in terms of be- coming rather than of being. As soul image after soul image voyages through the gray voids of becoming the imagery slowly reveals a branch of theology that treats of death, judgment, and the future state of the soul conceived in motion intellectually, but pictured stylistically in static movement. At the harbor of death and life, the begining and the end of the symbolic voyage, the imagery crystallizes first into the form of the winged death head and then into the equally clear effigy of the glorified soul. 5
Fig. 2 shows the engraving of the so-called Death's Head. To the Puritan mind this symbolized the transporting of the soul into Para- dise. The empty eye sockets, taper- ing jaw, splayed nose, serated closely shut teeth of both jaws, are typical of this particular style of engraving.
Fig. 2
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By actual count there were, on September 1972, approximately 260 red sandstone monuments in our burial ground which conform to this type. No doubt many other similarly engraved stones have eroded away or been vandalized beyond recognition. The oldest identifiable monument at this writing, in this particular category is dated 1732 in area 5-6; B-C.
Fig. 3
Ý Body
Do Dom
Fig. 4
Fig. 3 and 4, dated 1740 and 1724 respectively, show the winged death head but with the "crown of righteousness" over the head. This particular type of engraved stone is not nearly so numerous as the type shown in Fig. 2. The wing engraving of Fig. 4 is much more elaborate than any previously shown. The "crown of righteousness" was engraved in pointed, fluted and other variations; but in whatever form it ap- peared, it proclaimed the same message when associated with the soul -Resurrection in Christ. 6
2 Timothy 4:8 reads:
"Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day and not to me only, but unto all them also that love his appearing."
1 Peter 5:4 reads:
"And when the chief Shepherd shall appear, ye shall receive a crown of Glory that fadeth not away."
James 1:12 reads:
"Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him."
Along about 1750, a change took place in the symbolic carvings on the monuments. The winged death head was seldom, if ever, used. It was replaced by a somewhat cherubie face or symbol known to the Puritan as a glorified soul image having wings to speed the transporting of the soul to paradise. 7 There are about one hundred of this par- ticular type of engraving still standing and legible.
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Fig. 5 shows a version of the so-called soul images or cherub engraving. We would not describe it as angelic looking but it is a pleasant departure from the awe- some death head engraving. The eyes and nose are quite natural, but the mouth is tight and grim in ap- pearance. The detail work on the wings is quite elaborate.
Fig. 6 shows another soul image with a garland and crown above the head and a large graven heart outlined on the main body of the stone. The Puritans believed that an engraving of a heart on a monument exemplified the soul in bliss and was always in symbolic opposition to the imagery of Death. 8
Fig. 5
Fig. 6
Figs. 7, 8, and 9 with a slight variation in detail, are further examples of the so-called symbolic glorified soul images.
The Puritans believed when death occurred that the Spirit left the body through the mouth. 9 Exactly when this thought came into being is not known to the writer. The manifestation of this belief is not shown in the monuments dated earlier but is very noticeable in Figs. 10, 11, 12, 13, 14, and 15. The distended cheeks in these en- gravings leave no doubt that the spirit is escaping through the mouth.
In Figs. 10, 11, 12, and 13 the crown above the head is well de- fined and in some instances quite elaborate.
In Figs. 12 and 13 the additional engraving in the form of the two five-pointed stars with a circle is somewhat of a departure from any engravings previously noted. In addition in Fig. 12, we have the scroll engraving under the soul image face as is also shown in Figs. 14 and 15.
Fig. 16 shows the monument erected over the remains of Capt. Nathaniel Fitz Randolph (5-6, D-E). This monument has the typical Puritan winged soul effigy surmounted by crossed sabres. This is a most unique illustration of Puritan influence combined with a military
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Fig. 7
1736
Fig. 9
Fig. 8
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-
-
Fig. 11
.
Fig. 12
Fig. 14
11
1:23
Fig. 13
1783
Fig. 15
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Fig. 10
motif. The top of this monument also exhibits a series of jointed semicircular carvings. The surface of this monument shows many pit marks or small craters. Did the crossed sabres inspire some vandal to discharge a firearm loaded with buckshot against this most interest- ing historical monument?
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