The beginnings of Lutheranism in New York, written for the United Lutheran Synod of New York in connection with its celebration of the three hundredth anniversary of the oldest Lutheran Church in America, Part 4

Author: Kreider, Harry Julius, 1896-1961
Publication date: 1949
Publisher: New York
Number of Pages: 102


USA > New York > New York City> The beginnings of Lutheranism in New York, written for the United Lutheran Synod of New York in connection with its celebration of the three hundredth anniversary of the oldest Lutheran Church in America > Part 4


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The farm, located on Newtown Creek, Long Island, belonged to Laurens Andriessen Noorman, a member of the Lutheran con- gregation. Gutwasser got away just in time to escape arrest. When the officer returned without his prisoner, the Secretary of the province threatened imprisonment for Gutwasser, and Stuyvesant added a final touch by threatening "to fine those who offered him assistance. "136


There were many sorrows to burden Gutwasser while in hid- ing, and doubtless one of the worst was the fact that he, the Lu- theran pastor, could not baptize the babies of his own members. During the year he was on Long Island, babies of at least four


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well-known Lutherans were baptized by the Reformed ministers in Manhattan, three of them in the church and one at home.137


During the bitter months, the Lutheran Consistory at Amster- dam was powerless to help. It got nowhere with the Directors of the West India Company, especially when the latter voted confi- dence in Stuyvesant by declaring that the decision to "deport Gut- wasser was in accordance with our good intentions."138 The Con- sistory, therefore, counselled both Gutwasser and his congregation during this persecution to arm themselves with patience and for- bearance, and that meanwhile, in all stillness, keep together as far as is possible. ... Obey the lawful authorities, and by all friendly, humble and modest supplications, especially in private, seek to gain their good will and to move them to a policy of lenient con- nivance."139


Gutwasser Is Deported


Gutwasser remained at Laurens Noorman's home on Long Island for about a year. He managed to conduct some services, in "isolated hiding places" and "under the blue sky of heaven, but even this was prevented by many arrests." At least it was "a taste" of what the people had so fervently desired, and it inspired them with "greater reason than before for obtaining" freedom of worship.140


Then Gutwasser became ill, and when his friends besought Stuyvesant to permit him to be taken to Manhattan for treatment, his days in the colony were numbered. Upon his arrival in Man- hattan he was "arrested in his own house and placed in the custody of court messengers and soldiers." By the spring of 1659 he had recovered from his illness, and about the middle of May was placed on the ship The Porpoise, to "the great sorrow, distress and sad- ness of many anxious hearts and souls here."141


In their distress, the Lutherans wrote again to the Lutheran Consistory at Amsterdam. But this time they were determined that their appeal should go to the Directors of the West India Company, so they sent a petition directly to that body. In it they summarized


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THE BEGINNINGS OF LUTHERANISM IN NEW YORK


the whole miserable story, stating that they had done everything they could to appease Stuyvesant, but to no avail. Strong feeling had apparently been aroused by the deportation, for there were sixty-seven signatures to the petition. But nothing came of the appeal; the Directors simply ignored it.142


It was just a little more than two years after his arrival in Manhattan, when Gutwasser appeared again before the Consistory in Amsterdam.1 143 But how different the scenes. Two years pre- viously he had looked forward eagerly, with his newly acquired ordination, to serve in a foreign land. Now he was a broken man, looking back upon two years of horrid memories of man's in- humanity to man, and reporting dejectedly that his holy mission was a dismal failure.


Some of his suffering, unfortunately, was brought about by his own people in the colony. For the two years he had been in service, he claimed that he "had to live miserably without pay," except for "some support given through the generosity of some members." Furthermore, he had lost most of his books in a ship- wreck, the loss totaling $100; he had been "heavily fined" by Stuy- vesant; and he had even had to borrow money for his return pas- sage to Holland. One wonders about the sixty-seven Lutherans who so loudly deplored their pastor's deportation, yet made him borrow the money to pay his passage back. The Consistory in Amsterdam had compassion, however, and granted the heroic young missionary $40 "for the loss suffered by him."1++


Little is known of Gutwasser after that. He returned to Sax- ony, and enrolled in the German Lutheran Consistory at Dresden in order to secure a charge there. The Consistory in Amsterdam gave him a glowing testimonial to be presented to the German Con- sistory, that "in matters of doctrine as well as in daily life, he had conducted himself not otherwise than as behooves a true and faith- ful pastor and teacher in Christ, all according to the testimony and reports thereof sent to us from time to time" by the New Nether- land congregation.145


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Back in New Netherland the Lutherans continued in their sorrow. But it was otherwise among the Reformed leaders, who reported that there "is now again quietness, and the Lutherans again go to our church as they were formerly accustomed to do."" That the Lutherans returned to the Reformed Church services was only to be expected. Those who were serious about their religious life wanted to be in some church, especially for the sake of their children. But they did not enter into formal membership, always hoping for the day when they might have their own church. The official register of members of the Dutch Reformed Church in Manhattan contains not a single name of a prominent Lutheran known in this period.147


Paulus Schrick, ablest leader of the Lutherans, was particu- larly pointed out by the exulting Reformed opponents as having become "now one of the most punctual attendants" in the Reformed Church, "and has his pew near to the pulpit." The reason was ob- vious. During the time Gutwasser was in hiding on Long Island, Schrick had married the widow Maria Verleth Van Beeck, of the aristocracy of Manhattan. She was of the Reformed faith, and it was to be expected that after Gutwasser was deported Schrick would accompany his wife to the Reformed services, the same as other Lutherans did.148


Schrick, however, never became a member of the Reformed Church. And curiously enough his two children, Susanna and Paulus, were not baptized in that church until after his death in 1663. Both children eventually became communicant members of the Dutch Reformed Church, thus permanently disassociating the Schrick name from the Lutheran Church.149


Persecution Continues


In the thick of the controversy over Gutwasser, the Directors of the West India Company took a hand and insisted that the Lutherans be conciliated on the baptismal question. They requested Stuyvesant to have removed the two causes of offense, namely, the


44 THE BEGINNINGS OF LUTHERANISM IN NEW YORK


statement about accepting the Reformed doctrine, and the insist- ence upon parents being present in church at the baptism.150


The Reformed clergymen of Manhattan disapproved of the changes, whereupon the Directors hinted that if the Lutherans were not placated, the States General of The Netherlands might be induced to grant them freedom of worship. The Directors had their way.151 151


The colonial officials were in no mood for a policy of con- ciliation. They had no intention of losing the advantage gained by their deportation of Gutwasser. About a year after that intolerant act, the Reformed leaders of Albany caught the Lutherans there "making up subscriptions for the salary of a Lutheran preacher," and they took prompt action. They reported the offense to Holland; the Directors of the West India Company reported that they had given no consent "to such a thing"; and assurance was given that Stuyvesant would keep the Lutherans in their place "if they should grow too bold."152


There was no likelihood on their part of becoming too bold. Rather they were silent and inactive, completely crushed by the terrible blows they had suffered so many years. And the intolerance had become so bitter that a newly arrived resident of Manhattan reported to the Lutheran Consistory in Amsterdam that they "dare not come together here to offer any sign of devotion, much less trust themselves jointly to sign a petition to [the Consistory], for fear of being betrayed."153


Hope, however, was nearer of fulfillment than any of them dreamed. The Dutch rule was shortly to pass into British hands, and the religious freedom so courageously fought for was soon to become a reality.


CHAPTER 8 Freedom of Worship


IT WAS certainly true for the Lutherans of New Netherland that the darkest hour came just before the dawn, for while they were in deepest gloom over their plight, a powerful English squadron sailed into what is now New York harbor and quietly annexed the province, 154


English Conquer New Netherland


The English and Dutch were nominally at peace at the time, but that was purely coincidental to Charles II of England, when in 1664 he lavishly granted New Netherland to his brother, James, Duke of York. Stuyvesant was powerless to oppose it, and when called upon to surrender he wisely accepted without fighting. When the formal surrender was completed in September, the present names came into use: New York State, New York City, and Al- bany. The transition from Dutch to English rule was easy, because of the generous terms of surrender and the conciliatory spirit of the first two English governors, Richard Nicolls and Francis Lovelace. 155


In the matter of religion, toleration was the only practicable policy for the English. They could hardly give recognition only to their own Anglican (Episcopal) Church, which did not yet exist in the province, at a time when the Dutch Reformed Church was dominant. Consequently, Article 8 of the terms of surrender guar- anteed freedom of worship to all, in these terms :


The Dutch here shall enjoy the liberty of their con- sciences in divine worship and church discipline.


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Creas Jovouare Serious window my Government who profosse the Lutheran Religion, have taken the Oathofotodions to his Mais Bio ( Boyner Highnofre ? ... ) Push you rund on othon ORicons , as shaff By their authority GO satt ouar thor , and They having requested ,18 for diGarty to sous- for and Minister on Ions of their Religion ii) that they may brooky and publiquey- Exorcito Grund worship according to foi ( guscontas; Do Poroby givemy lausont thousanto, provided they thats not a bule, this Liberty to the disfraz Beurs of others and . frcommitting to , ched obeying Euch Lopes them, By the Orithority afanosaid; Gover now my hand and Goals at Gamesfort in new York on the Grand e Manhatans this Stay of Do comBon Aire 1664 Richar Nuoty


Permission for Freedom of Worship to the Lutheran Church in New York, Dated December 6, 1664 .- From the original belonging to St. Matthew's Lutheran Church, New York City.


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FREEDOM OF WORSHIP


The Lutherans, "spurred on by prominent persons of the English nation," promptly took advantage of this unexpected an- swer to their oft-repeated prayer, and on December 5 presented their petition to Governor Nicolls.156 The next day, to their great joy, they received from the governor "the privilege to enjoy pub- licly free exercise of religion." This "charter" of religious freedom, so precious to the Lutherans of New York, is here given in full :157


WHEREAS several persons under my government who profess the Lutheran religion have taken the oath of obedience to his Majesty his Royal Highness, and such Governor or other officers as shall by their authority be set over them, and they having requested me for liberty to send for one minister or more of their religion and that they may freely and publicly exercise divine worship ac- cording to their consciences ; I do hereby give my consent thereunto, provided they shall not abuse this liberty to the disturbance of others, and submitting to and obeying such laws and ordinances as shall be imposed upon them by the authority aforesaid. Given under my hand and seal at James Fort in New York on the Island of Man- hattan this 6th day of December Anno 1664.


Richard Nicolls.


The letter which followed to the Lutheran Consistory in Am- sterdam was doubtless the happiest they had written in the past fifteen years.158 At last, "contrary to all human expectation," their hope had been fulfilled through "our faithful God, whose works are wonderful to behold." And now that there was no further problem concerning the reception of a pastor in the province, they begged the Consistory to send one to them as soon as possible. They hoped "to be able to give [him] a decent salary," for despite the great losses to their membership, there were "still together about one hundred persons, and perhaps more."


But new disappointments were in store for them. The Con- sistory, striving its best, could find no candidate, like Gutwasser


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THE BEGINNINGS OF LUTHERANISM IN NEW YORK


in 1657, who was willing to go to New York. It is pitiful to read the minutes of the Consistory for the next three and a half years, and to learn of the problems with which it had to contend in seek- ing out and interviewing candidates.159


No Pastor Is Available


At first there seemed to be no problem at all, when the earliest candidate, Arnoldus Lendrich, of Utrecht, was approached in the summer of 1665 and two months later accepted, stating he would sail the following spring. But the Consistory did not know Lendrich.


When spring came, the Consistory had to remind him about going to New York, and voted him $40 for passage money and some books. But he calmly replied that he could not go immedi- ately, because his father had to "make a necessary trip to Germany to collect some of his debts."


Actually, he was stalling for time, to make sure of how much salary he was to get, and when and if it would be paid, and eventu- ally wrote directly to the leaders in New York about it. "Through God's hand," they wrote Lendrich, "Albany had been severely damaged by floods, and in Manhattan the membership had de- creased for various reasons." But they were anxious "not to set back this good Christian work," so the members of Manhattan and Albany together pledged $160 a year for the salary.160


If Lendrich did not like the small salary, he had only to say so and ask to be released. But he simply did nothing at all, so that the Consistory had to step in once again, and in December of 1666 it demanded that "he state categorically whether he is willing or not" to go to New York. Lendrich appeared surprised at the demand, replying that since he had accepted the call to New York he "still stands by this decision and intends in the coming spring to sail thither."


But another spring came, and then summer, and still neither appearance nor word from Lendrich. Then the New York congre-


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FREEDOM OF WORSHIP


gation wrote the Consistory to find out what had happened. Fearful of the real reason, the leaders hoped that "the meager salary may not prevent the coming of our reverend pastor."


Lendrich then came to the Consistory with a curious tale. Somebody, he stated, had started a nasty story about him, to the effect that he had "gambled away or improperly dissipated and squandered" $240 which he was supposed to have received in ad- vance, but of course did not, from the New York congregation. As a result, his reputation was badly damaged, and he felt that the Consistory and the New York congregation should know about it.


But neither the Consistory nor the congregation was so "un- charitable" as to dismiss him, despite the alleged damage to his reputation. Which appears to be not at all what Lendrich had been hoping for, because six months later he finally informed the Con- sistory that he had accepted another call. That was two and a half years after he had first been approached.


Other candidates seemed to be little better, though they were at least more merciful in not keeping the congregation waiting while they leisurely made up their minds to turn it down.


One of them, Woltherus Conradi, revealed an unusual lack of the stuff required of a pastor in the rugged work of the still young province of New York. Writing like a school boy, he told the Con- sistory that "my parents seem to be troubled" about what might happen to him, concerning "the following points":161


First, about the not only long but also perilous and uncertain voyage, not knowing whether one can indeed sail across without danger.


Second, that one does not know the conditions of the country, whether it is expensive to live there or not, and, if so, that one could hardly get along with such a small amount of money.


Third, that one does not know for certain either whether one is to have free dwelling there or not.


Fourth, whether, after I had been there two or three years and should be inclined to return hither [to Hol- land], I should be promoted to the first vacant place.


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THE BEGINNINGS OF LUTHERANISM IN NEW YORK


Almost four years were spent in the fruitless search for a man willing to answer the call of the despairing congregation. How ironic the situation was. Back in 1657, when the door was closed to a Lutheran pastor, candidate Gutwasser was ready and eager to devote himself to the work. Now, when the door was wide open, there seemed to be no one who would take the risk.


A Pastor at Last


Then, quite unexpectedly, in November of 1668, there ap- peared before the Consistory a refugee pastor, Jacobus Fabritius, who appealed "for an allowance," inasmuch as he had been driven out of his parish in Upper Hungary "by the invasion of the Turks."162


The members of the Consistory must have sighed with relief at his appearance, for Fabritius, in addition to needing a place, was a middle-aged man without "wife or children," and his creden- tials appeared to be in good order. Sounding him out on a call to New York, he promptly "declared himself well inclined thereto."


The following Sunday evening Fabritius preached at the Church as guest preacher, and having "displayed his gifts, was judged to be a doughty person and capable preacher for the congre- gation of New York and Albany." Three days later he accepted the call to the congregation. This was just a week after the Consistory first met him. He left almost immediately, taking with him a letter addressed to his new congregation.163 He had with him also a handwritten copy of the Church Order [of Service] used in the Lutheran Church in Amsterdam.164 The Church Order contained the services for seven occasional ministerial acts, namely, Infant Baptism, Adult Baptism, Absolution After the Sermon of Re- pentance, The Lord's Supper, Christian Marriage, The Admission and Consecration of Pastors, and the Retirement, Election, and Admission of Elders and Deacons.


Fabritius arrived in New York City on February 19, 1669,165 to the "joy of the Lutherans, and the sorrow" of the Reformed. The old bitterness between the two groups had unfortunately not


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FREEDOM OF WORSHIP


died out with the English conquest. The Reformed leaders were still talking about the "great confusion" that would certainly re- sult from the coming of a Lutheran pastor.


Fabritius took his oath of allegiance to the English govern- ment the day after his arrival, and received his license from Gov- ernor Lovelace "to be Pastor of the Lutheran congregation, giving him liberty to exercise divine worship amongst them upon every Lord's day and other days as appointed to be set apart and observed for divine worship."167


The First Service in Peace


Sunday, February 21, was a memorable occasion for the con- gregation in New York City, for after twenty years of hoping and waiting, of persecution and disappointment, the members gathered together for a service in peace and quietness under a pastor of their own. 168


The order of service used that Sunday morning does not ap- pear to exist, but the general order prescribed in the constitution for the Lutheran congregations in New York a century later shows its extreme simplicity :169


Prayer


Reading of the Gospel appointed for the day


Hymn


Reading of one or two chapters from the Scriptures,


with brief comments on its use in doctrine and life


Hymn Sermon Hymn Benediction


HET FORMULIER- BOECK,


Vervattende


VII. FORMULIEREN,


Die by de Chriftelyke Gemeentens, toegedaan de onveranderde Augsburgfe Confeffie in deeze Nederlanden, gebruykt worden.


''AMSTERDAM, Gedrukt by d'Erfgenamen van JOAN BLAEU, ANNO MDC LXXXIX.


Title Page of the Dutch Lutheran Occasional Service Book. The book contains the Order used for the first Lutheran Communion Service in New York .- From the original belong- ing to the United Lutheran Church in America, a copy recently presented by The Old Lutheran Church in Amsterdam.


CHAPTER 9


First Communion Service


AS MEMORABLE as was the first service on February 21, 1669, conducted by Fabritius, yet the service held three Sundays later, on March 14, the third Sunday in Lent, was undeniably of far greater significance. On that Sunday, the congregation "celebrated the first communion"-the first Lutheran communion service in New York that we have knowledge of.170


It is unfortunate indeed that the report of such an occasion is so brief. All that the leaders of the congregation wrote about it was that "there were forty-five persons at the Lord's Table, and we cannot conceal the joy of our hearts at the happy success."


Since Fabritius brought with him the Orders for the Absolu- tion and for the Lord's Supper, it seems reasonable to accept the fact that he used them for his first communion service. Whether he used the Order for the Absolution on a day prior to the ad- ministration of the sacrament, or on Sunday in connection with the communion itself, is not mentioned in the records.


Preparatory Service of Absolution


The Order for the Absolution followed upon the preaching of a "sermon of repentance," and is given here in full:171


Dear friends, we have seen that the Sermon of Re- pentance demands of us a sincere confession of our sins, and that the divine Word of grace promises us the for- giveness of the same, as the Apostle John says :172 If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness ; and David: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. There- fore you should heartily confess your sins, and trustingly


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THE BEGINNINGS OF LUTHERANISM IN NEW YORK


beseech the Lord for mercy, that you may receive the for- giveness of the same. And that your repentance may be manifest, you will first clearly and truly before the holy face of God and of this Christian congregation, answer me the following questions :


I. In God's stead, I ask you, do you acknowledge and confess with contrite hearts that you are poor and lost sinners, who have many times greatly angered the Lord your God, secretly and openly, knowingly and unknow- ingly, by thoughts, words, and deeds, and have also of- fended your fellowmen in many ways, and thereby de- served every form of temporal and eternal punishment : are you heartily sorry for these your sins, and do you im- plore God to forgive you of the same?


So answer, Yes.


II. I ask you, do you firmly believe that God, in his everlasting mercy and through the precious merits of Jesus Christ, His Son, not only forgives you all your sins, but also seals with His true Body and Blood those who shall, under the Bread and Wine, eat and drink in the holy, consecrated Communion : Do you heartily believe this?


So answer, Yes.


III. I ask you, do you intend to better your sinful life by God's grace, to bring forth good fruit as evidence of your penitence and faith, to prove yourself a new creature in Christ, and to walk in the Spirit according to the new man; furthermore, will you from your hearts forgive your fellowmen their offenses against you, and make it manifest by showing them all your love; moreover, will you remain steadfast in the eternal Word of God and our true Christian Religion until death?


So answer, Yes.


May the faithful and merciful God give you both the will and the power to do these things, to the honor of His holy Name and to the eternal salvation of every one of you, through Jesus Christ. Amen.


And now humble yourselves further before the Lord your God, and confess all your sins to Him with broken and contrite hearts, entreating Him with me, saying,


Righteous, merciful God, we poor miserable crea-


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FIRST COMMUNION SERVICE


tures confess that we were conceived and born in sins, and that we have frequently misused Thy holy Command- ments, even trespassing greatly against them. But foras- much as Jesus Christ came into the world to save sinners, we beseech Thee, for Christ's sake, O faithful God and Father, forgive us all our sins, receive us in grace, and give us eternal life : grant us, O heavenly Father, a heart- felt penitence, a firm faith, a true godliness, and a stead- fastness unto the end of our lives, through our Lord, Jesus Christ. Amen.


(Hereupon the Minister of the Word speaks as follows : )




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