Now history, to many, is a dry and tedious thing--a subject to be endured -- while enrolled in school -- and avoided thereafter. But those who have learned to see history as HIS-story, the product of God's involvement in the affairs of individuals and nations, to them history is a scintillating and rewarding occupation. Another experience that makes history so fascinating is the fact that it can and must be pursued. Since God is ever active, since man is ever restless, history is never static. Here we are confronted with a constant ebb and flow, a rise or fall, a progression or regression. History is action, motion, movement -- as living and throbbing as are God and mankind. This is true of secular history. This is true of Church history. This is true of Lutheran Church history in Texas. This is true of the part Meyersville played in this particular history. And just this is the story I have come to tell you today.
First, let's get the setting, the background. Organized Lutheran Church work was launched in Texas at Houston, November 10, 11, 12, 1851. During those days six pastors, who had landed at Galveston from Europe only five days before, a Houston pastor, and his guest from Spring Creek, 25 miles north of that city, assembled in a borrowed Church, the First Presbyterian, and organized their First Evangelical Lutheran Synod in Texas. As this venture of faith took root, and its ministerial activities unfolded, three areas of activities developed. Pastor Casper Braun's work in Houston created one of these. Galveston was added. Spring Creek became the springboard for extensions into today's Washington, Austin, and Fayette counties. Another area was on what was then the northwest frontier. Hortontown, across the river on the east from New Braunfels, was the center. Pastor Theobald Kleis was its dynamo of energy. San Antonio, Castroville, Quihi, Fredericksburg, Castell, and Mason became the first extensions. A third center was established at the same time at Meyersville. Pastor Christoph Sager was the pioneering agent. His ministry extended to Yorktown, Goliad, Victoria, Spring Creek or Spring Branch, Calheins Settlement, and Arneckeville.
When a few more pastors were added in each of these areas, the Synod was subdivided into conferences. The eastern area was Conference Number One. The West-Texas area was Conference Number Two. The one in this area was Conference Number Three. The purpose of this arrangement was to make it easier for the pastors and representatives of the congregations in closer proximity to meet, usually in the late summer or early fall, for the purpose of mutual edification in God's word and the pursuit of the Kingdom's interests in their given area. But once each year, in the springtime, they all assembled for their synodical convention. The records show that also here a strong emphasis was given to the cultivation of each others spiritual life. And in that atmosphere they counseled with each other in Church affairs of a wide range -- how others in the far-flung places of the New World were developing Christ's worship and work program, and how they too might best proceed. These annual conventions were held in a congregational setting. The Church served as the convention site. The hospitable homes of the members provided meals and lodging -- such as they had.
As we search the records, we find that at convention time pastors and lay delegates converged on the area of Conference Number Three not a few times -- at least during the first 50 years of the Synod's existence. To be exact, this took place 13 times during that period. Three of those conventions were held in Meyersville. This record was exceeded only by Victoria, which was host five times. Arneckeville and Yorktown each served thus on two occasions, and Cuero once. And many of these conventions made history. Whether those assembled were conscious thereof or not, I can not say. But in the light of the intervening years we plainly see that it was so.
As I give this sketchy data, I trust that you are beginning to see quite plainly the particular nature of the Meyersville story I would tell today. As already intimated, it is not a story of a local nature, detailed, interesting, and historically important as this is. I would rather tell the story that sets Meyersville up within the framework of the history of the Lutheran Church in Texas. By virtue of the fact that you entertained those three synodical conventions, you contributed to the making of the history we are pursuing. And so it is not a far-fetched idea, but a very realistic thing, when I choose to tell my story under the announced caption: "When Church History Strode Through Meyersville".
The first of those conventions was held here May 12-14, 1859. It was the Synod's ninth assembly. The record tells us that of the 21 affiliated pastors, 12 were present; and one congregation was represented by a lay delegate. Since the first convention, at Houston in 1851, possibly 24 pastors had come over to join forces with the original ten. But some of that total number had found Texas climate unbearable and had gone to northern or eastern states, or had returned to the homeland. One had fallen victim thereto. Pastor Edward Mueller died after less than two years of service. He died and his grave is even here at Meyersville.
The convention was held in that log church which the congregation had erected in 1850. With that as a starter, let's call on our imagination to conjure up some of the other attending circumstances. How did these 12 men travel in 1859? Was this perhaps the difficulty that kept almost half their number away? Were there stagecoaches available for at least some of them? Even if, did their finances permit the expense? How many had a horse, to ride across the seemingly endless prairies that led from the coast inland, to ride down from the hill country along the bank of the Guadalupe? How many made the trip "per pedes Apostelorum", on foot -- as the Apostles had traveled? Such trips, on foot or on horseback, would necessitate camping out over night, sleeping on a bed made of tree moss! How did the local pastor provide for those who came? When he and the members of the congregation lived in a log cabin, who had a room or a bed to spare? As we contemplate these factors, we visualize this scene about the log Church in 1859. One or more of the brethren who had the shorter distance to travel had joined a local group. Now one, then another Brother came around the bend in the road. As he came closer, any conversation was interrupted as they advanced to meet the newcomer -- not only with outstretched hands and a fraternal greeting. No! Chrischona brethren embraced each other; in certain instances they followed the apostolic injunction literally: "greet each other with a holy kiss".
But wherewith would a convention, meeting under such circumstances occupy itself? Much time was spent in mutual edification in God's Word. For example, worship services were conducted at the beginning and at the end of the convention, and in the evening hour of each day, with the host congregation participating. This fact raises another interesting question. What kind of light was used to brighten the log church for such night services? Were lanterns available, and suspended from the ceiling here and there; or did candles have to suffice? And on convention Sunday, services were conducted in the morning, the afternoon, and again in the evening.
Convention business included reports on the development of the Kingdom's interests in the several areas of the State. By 1859 churches had been built at Neighborsville, Hortontown, Houston, Victoria, Castroville, Quihi, Fredericksburg, Spring Branch near Houston, Galveston, Comaltown, Berlin near Brenham, Round Top, Salem near Brenham, Serbin and Ross Prairie were in the process of building at the time of this convention. New Fountain and San Antonio were taking steps in that direction.
But what about the large open spaces between these centers? Try as they might, the limited number of pastors could not cope with the situation. There were just too many settlements and individual homesteads scattered all the way from the coast to the hill country. More and more the conviction grew that one or more "Reiseprediger", missionaries on horseback, would have to be employed to travel from village to village, from farmhouse to farmhouse, to seek out the members of the church, conduct services, perform rites, where possible organize small groups, through such contacts -- repeated as often as possibl -- preserve these isolated families within the fold of the Good Shepherd. An appeal had been made to the General Synod of the Lutheran Church in the eastern and northern states. Without waiting for such requested outside assistance, these 12 pastors, in convention assembled at Meyersville in 1859, struck out in faith's heroism and provided for the appointment of their own traveling missionary.
Here are four of the six articles or paragraphs from the "Instructions" they drew up: "--Purpose. The missionary shall seek out scattered Evangelical Lutheran settlements, serve them with the means of grace, and ascertain the number of people involved in the interest of establishing congregations later on. --Authorization. The Synod shall furnish the missionary with a letter of identification and commission, definitely stating that he is traveling as the Synod's representative and serving in the interest of the salvation of souls, so that those contacted might meet him with confidence and cooperation. --Area of Service. The missionary shall travel northward between the San Antonio and Guadalupe rivers, then southward between the Guadalupe and Colorado Rivers, and then turn his attention to those living between the Colorado and Brazos rivers. --Salary. The synod shall make herself responsible for the payment of an annual salary of $250.00, and $50.00 for the purchase of any necessary travel equipment. His term of office shall begin on May 16, 1859, and extend to the time of the meeting of the Synod in 1860. The salary shall be paid in quarterly installments. The treasurer of the Synod is herewith authorized to make the payments".
Pastor H. Bohnenberger, serving at Zion Lutheran Church in Fredericksburg, received and accepted the call to serve on basis of the instructions drawn up in Meyersville's log church. Let's go to the record of the 1860 convention and see what became of that bold venture. That record reads: "Brother Bohnenberger, made an oral report on his activities in and around Goliad, Yorktown, Schmidt Creek, Indianola, Powderhorn, Hallettsville, LaGrange, Columbus, to the east and west of Navidad, San Felipe, Buckhorn Point, Pine, between Fredericksburg and New Braunfels, on the Little Blanco, Austin, Seguin, etc." Let's follow the record for another year. In 1861 Pastor Bohnenberger reported in greater detail on the difficulties encountered in dealing with a pioneer people who were often indifferent and even openly hostile to any spiritual ministrations. He reported adverse personal experiences. Through exposure to a Texas "norther", his horse had suffered a frozen back and had died. Without transportation, without funds to buy another horse, his travels had suffered an eleven-week interruption. Earlier in the fall season he himself had suffered serious illness. The consequences thereof, and succeeding relapses, had left their marks on body and soul. But in spite of these two setbacks, he reported on missionary activities he conducted at Little Blanco and Smithson Valley, at Seguin and York Creek, at Concrete between Clinton and Gonzales, at Yorktown, Goliad, at Hallettsville together with Pagel and Governmentland or Congressland Neuhous, Smoothingiron Prairie, then La Grange and Lewis Settlement, Blackjack and Williams Creek, Buckhorn Point with Piney and San Felipe. Other places he had at least visited were Gonzales, Round Top, Lockhart, Independence, Indianola, Spring Branch, Galveston, and Victoria.
This is the story of the Lutheran Church's first venture of this nature in Texas. Who will deny that it made history? In how many of those places are flourishing congregations to be found today? It is most possible that there was a connection between the visits made, the contacts established, by this our traveling missionary with the early settlers in the respective places and the establishment of the congregations even at later dates. And this particular venture was launched by the convention in Meyersville in 1859. Will you agree with me that this was a time -- When Church History Strode Through Meyersville?
Now let us turn the pages ahead to 1882. For the third time the synodical convention was held in Meyersville. We know what they did not know then: That was the last time St. John Congregation has been able to extend the invitation and serve thus with its hospitality. -- Thirty-one years had passed since the founding of the Synod. But this convention was recorded as the thirtieth. Due to Civil War conditions, no conventions had been held in 1863 and 1864. -- Twenty-three years had passed since the Synod had met in the log church under the oak trees. -- During the intervening years many advances had been made, in many places and in many areas of the Church's responsibility. We cannot pause here to permit them to pass in review. Let us concentrate our attention on the interests and actions of this particular convention.
The dates of the meeting were April 30 - May 4. Nineteen of the twenty-nine affiliated pastors were present. Five congregations had sent also a lay delegate: Victoria, Arneckeville, Fredericksburg, San Antonio, and the host congregation. The usual schedule of worship-services were conducted. The offering at the Sunday afternoon service, which advanced the cause of missionary work within the State, amounted to $57.00.
From the business agenda, I cull two smaller but significant items. Death and lingering illness within the ranks of the clergy received sympathetic attention and action. The nearby congregation at Yorktown had raised the question: Is it true that when a congregation affiliates with the Synod she must surrender her church property to the Synod? The issue was clarified and the question answered in the negative.
The big issue before this 1882 convention was in the realm we today call Christian Higher Education. Ever since the fourth convention, at Castroville in 1854, the Synod had given repeated attention to the recognized need of establishing a school in which young men from the congregations might be trained for the ministry, in which others of them might be trained as teachers for the community schools which were maintained by the congregations. At that particular convention a rather ambitious plan was submitted for the establishment of "a theological and classical institute" at Galveston. In 1868 an offer hailing from Columbus was given attention. In 1869 the Synod heard a proposition made by "Messers. Martin and Kreisel" of Goliad. In 1870 reports were heard on possible developments in each of two rural communities south of Brenham. So evident was the need, so keen the interest, so hopeful the brethren, that a "Prospectus of the German-English College of the First Evangelical Lutheran Synod in Texas" was drawn up, printed, and distributed within The congregations. A third rural site, this time south of La Grange, was offered to the convention in 1871.
In 1872 it happened. In that year the Synod met "near Neese's Store, Fayette County, Texas". Today the little town bears the name Warrentown. In the nearby town of Rutersville was the property that had originally housed the "Rutersville College" and some years later the "Texas Monumental and Military Institute". It consisted of 84 acres of land and two main buildings. That convention made its venture of faith and authorized purchase of that property "for the proffered sum of $600.00 in gold".
"The German-American College" as that first "Texas Lutheran College" was named, opened its doors in the fall of that year. The beginning was difficult. But under the guidance and able administration of its president, Pastor H. Merz, the school prospered. After two years, arrangements were made to secure a third teacher, one particularly qualified to develop the college and theological departments. Hopes were high. The future looked auspicious. Then --all this was dashed to bits. The man imported from Baltimore, Maryland, called to fill the new post was perhaps a learned man but a most difficult personality. By the end of the first year he had aroused ill will, even bitter opposition, within the student body, the administration, the community, and the Synod. He was discharged. But the damage had been done. In spite of several efforts, the school's course continued on a downward grade.
Then came this particular synodical convention at Meyersville, in 1882. Those assembled heard the President say: "The resolution of the Synod, that our legal representative sell the Rutersville College at public auction to the highest bidder was executed on October 4, 1881. The college was bought by the Real Estate Company in La Grange for $655.00" Thereupon he made recommendations for the disposition of these funds. Then he concluded his report with these words, "With this we have come to the very regrettable end of our college project."
But it was not all gloom. At least one star twinkled on the horizon. The President informed the convention that he had had a letter from the Rev. Dr. A. R. Horne of Muehlenberg College, a Lutheran institution at Allentown, Pennsylvania. The doctor had written he was coming to Texas to assume the presidency of the East Texas University at Tyler. In his communication he had stated that it was his intention to make the necessary provisions in that school for the training of Lutheran pastors who would be able to preach in the English and German languages.
One more particularly conspicuous event of the convention must be mentioned. During the time Pastor H. Merz had served as president of the Synod's first educational institution he became well known as the man he was: learned and gracious, capable of much and thorough work, endowed with unusual administrative ability. Such a man, such God-given talents, the Synod could not let go unharnessed. The Meyersville convention again called him to serve in high office, his brethren elected him to serve as their President. As we look upon his career from the vantage point of today, we can see plainly that this was the third step his Lord had him take along the path that led ever higher to positions of trust and responsibility.
As we look at this convention held at Meyersville in 1882 as a whole, we see alternating rays of light and shadows. But even these, and especially the stages it set for coming events and future developments, we'll rate it as another convention that fits under our caption: "When Church History Strode Through Meyersville".
And now let us come to the second of the three conventions held here, the one which is brought into a burning focus by all that has been said and done to bring about today's auspicious occasion. Father Time points to the year 1867.
Official word had gone out that the First Evangelical Lutheran Synod in Texas would assemble for its 15th annual convention at Meyersville, and the date was May 9 - 13. The President's report, presented at the first business session, stated the particular reason for meeting in this place: We have been invited by the Meyersville congregation so that the members of the convention might participate in the dedication of this new house of God.
And of the seventeen pastors affiliated with the Synod, fourteen were present. They were: J. C. Roehm of Frelsburg, C. Sager of Arneckeville, J. H. Lieb of Salem, G. Woerner of Spring Creek, G. Schall of Victoria, C. Geiger of High Hill, F. Holzinger of Fredericksburg, J. J. Jaeggli of Ross Prairie, J. Graul of Berlin, F. Gloor of Galveston, C. Rudi of Navidad, J. Wollschlegel of Quihi, H. Merz of Castroville, and the host pastor, J. J. Schaeg. Two lay delegates were also in official attendance. They were Mr. Bernhard Eckert of Meyersville and Mr. Chr. Zirjacks of Victoria. And one more name must be added, that of a special guest. He was Pastor Wm. Strobel. He was indeed no stranger in this area or in these circles. He was one of the six men who had come from St. Chrischona in 1851, and so was one of the organizers of the Synod. For a bit more than two years he served at Victoria, where he organized the congregation and led in the building of a church. Thus he was the first to share with Pastor Sager of Meyersville in the ingathering of souls in this area. He served next at Comaltown, where he also organized a congregation, built a Church, and found his wife. He served the Synod as secretary and President. In l857 he left Texas for a northern climate. At the time of our story he was living in Iowa and, in an official capacity, was active in leading his associates into membership with the Iowa Synod. It is most likely that just this interest was the prime motive for his visit to Texas and his presence at this convention. He knew that the Synod in Texas was casting about for closer contacts and fraternal associations with other Lutheran church bodies in this country. Though there is but the faintest hint of all this in the records of the convention, here was one of the earliest contacts that actually led to the affiliation of the Synod in Texas with the Iowa Synod in 1896.-- Of course, personal interests were also served. Was not Pastor Roehm, now president of the Synod, his brother-in-law? Had he not helped him, the lonesome and often so discouraged, so down-hearted man, to find his wonderful helpmate in the same family where he had found his? -- We shall hear more of the brothers-in-law when we come to the climatic event of this convention.
As we take another look at those who constituted this convention, an interesting question arises. How many of those present were on hand also when Meyersville first entertained a convention in the log Church? Of one we can be sure. He was Pastor J. C. Roehm. Let us pause for a moment to pay at least a passing tribute to this patriarch of the Lutheran church in Texas, "the Senior" as he came to be known with affection among his brethren. He was one of the six who came to serve the Texas mission field in 1851. He was one of the organizers of the Synod -- the only one who lived, or was near enough, to celebrate the Golden Anniversary of that event. He was the only one of the original ten members of the Synod who preserved that membership throughout his life. He was one of two who spent his entire ministry within the State. He was one of three whose graves are found in Texas soil. He was honored by his brethren with election to offices of the Synod more frequently than any other. When the Synod met in the log Church, he was elected to a second term as president. When the Synod met in Meyersville this time, he was elected to a fifth term. He served seven terms altogether. -- As this man's eye fell upon the new church, as he cast a glance at the log Church, what memories, what emotions must have surged through his soul! The price he had paid in his own desperate struggle in the earlier years were not in vain! The hopes, prayers and visions of his beloved Lutheran Church becoming established in this land of his adoption were being fulfilled! -- It is not difficult to imagine that all this played into the sermon he preached in the service with which this particular convention came to a close! The text was Genesis 32:22-30, the account of Jacob's wrestling with the angel on the banks of the Jabbock river as he returned from Mesopotamia to Canaan, with its plea: "I will not let you go unless you bless me", and the positive statement: "And he blessed him there".
But now we must turn from personalities to the proceedings of the convention. We note first two communications. The one was an interesting tell-tale of the times. At the time of the previous convention a Mr. Kaufmann of Castroville had requested reception into the ranks of the Synod's clergy. His records were exposed at the time and the Church people of that community were warned against this impostor. A like request was on the agenda at Meyersville. The handwriting and other details were the same. But the signature was another. His name this year was not Kaufmann but Perlenting. The other communication was from St. Chrischona, their alma mater and sponsor in Basel, Switzerland. One item received particular attention. The brethren in Texas were urged to give attention to mission work among the Negro population in the State, especially now that the termination of the Civil War had given his people the status of free men. Furthermore, they were to seek out a promising young Negro who they might sent to Basel, so that he might be trained to lead out in this phase of mission work. This resolution was adopted: Each of the brethren is encouraged and admonished to follow through on the proposals as opportunity and means permit.
The traveling missionary project came in for attention. The President reported that, according to the previous convention's authorization, he had secured Pastor C. Geiger for this service. The account of his activities is another chapter in the book of Lutheran heroes in Texas. Relinquishing his pastorate at Salem, near Brenham, where he had served for a bit more than five years since his coming from Europe, he made High Hill near Schulenburg his headquarters. Evidently in possession of a horse and buggy, he invested $52.00 in riding paraphernalia: a saddle, bridle, a blanket, and saddle bags. From High Hill where he organized a congregation, initiated a Church Building program, and then turned the work over to another, his missionary work reached out into three directions. Northward his activities covered Black Jack Springs, East Navidad, Williams Creek, Bluff, La Grange, Winchester, and Serbin. Eastward he worked in Schulenburg, Weimar, Flatonia, Mentz, Columbus, Alleyton, Cat Springs, Bellville, Buckhorn, Piney, Lyons, San Felipe, Navasota, and Anderson. His main activity was toward the south: Content, Honey Creek which was later called Strunkville, and still later Sublime, also at Oakland, Pagel Settlement, Hallettsville, and Mixing or Mixon Creek. The account of his travels show that he encountered just about everything that the weather, road conditions, and human nature could throw at him. He was a home missionary in the full sense of the word. He preached, baptized, and served Communion in private homes, in school buildings and colleges, in Methodist and Episcopal Churches made available to him; he organized congregations, installed pastors, and led in the erection of Churches; he conducted confirmation classes in many and far-separated places simultaneously. He served not only those of German extraction or Lutheran affiliation. He conducted services for "Americans", for "Bohemians", and baptized many of their children. His diary shows that on at least ten occasions he conducted services for Negroes and officiated at at least one marriage service for such.
But the big accomplishment of this convention at Meyersville in 1867 was in another area. Any detailed account of those days, makes mention of the high mortality rate among those who came from the higher altitudes and seasonal climates of Europe to Texas. Here the winter season alternated between balmy days and blasts of wind, rain, and ice that chilled the bones. Here the summer season brought the scourges of malaria and yellow fever. The combination of the two brought tuberculosis to appalling numbers. The rigors of life in a new land, lack of proper food and medical care, unaccustomed labor that overtaxed strength and endurance among men, women, and children added to the toll. Pastors and their families were no exceptions to the tragic experiences. The records of the conventions tell the story over and over: this brother is a living victim of the scourge, that brother has been bedded in the grave. In most instances, neither the pastors nor their wives had relatives in this county. When tragedy struck the pastor-husband, to whom might the widow and children turn? They had often thought of the dread possibilities and discussed the sure consequences. But primitive circumstances and poverty had tied their hands in any effort at making provisions against such eventualities.
In the light of these grim facts, what welcome news it must have been when the Meyersville convention heard this report: "Through Brother J. G. Lieb the sum of $25.00 in coin has been turned over to the Treasurer for the purpose of establishing an aid fund for the widows of pastors of our First Evangelical Lutheran Synod in Texas; we therefore request the honorable Synod to discuss this important subject." The discussion led to the appointment of a committee which should ascertain what other Synods were doing in this matter and report to the next convention. Suffice it to say that the movement led to the establishment of a fund, later known as the Pastors' Widows Aid Fund, which functioned till 1942. By other standards, the sums paid out in the event of death were paltry, but by the standards of those days the assistance given was beyond computation.
As important and far-reaching as were these and other issues which received the attention of this convention in Meyersville, the high day for the members of the congregation came on Sunday. So far as they were immediately concerned, that was the day for which these pastors had been brought together here for the Synodical Convention. That was the day set aside for the dedication of the new stone Church. Convention services had already been conducted there on Thursday morning and evening, on Friday and Saturday evenings. But on Sunday, May 12, 1867, this building would be formally dedicated to the Triune God.
Who among us today would claim ability to plumb the depth, or estimate the height, or measure the fullness of the mood of the members of St. John Congregation on that great day. In the background were memories of harrowing, life-dispairing experiences on the high seas during their voyage from Europe. There were memories of back-and heart-breaking hardships during those first years in this land to which they had come. It had surely been no small matter for them to contribute the $3,000.00 for the building fund so soon after the economic ravages of the Civil War. On their hands were the marks of labor they had put forth to quarry, haul, and hew the stone which went into the building of these walls. On their souls were the marks of the love in which they had invested themselves in the undertaking. All this and more created the mood, set the pitch of the spirit, surrounded them with a holy atmosphere as they greeted the long-awaited day, as they very likely assembled at the log Church first and then moved in solemn procession to the portals of the new building. How fitting that the pastor and congregation had requested that the honored president of the Synod, the beloved older brother of them all, should be in charge of the rite of dedication! How fitting also that the pastor and congregation had requested that the convention's honor guest, Pastor W. Strobel, deliver the sermon on that morning! Surely it is not difficult for us, even today, to rise by the power of our imagination, by the power of a sanctified imagination, to those exalted heights on which they moved who heard him read his text, who heard him expound its realities as they had been experienced by God's saints in all lands and ages: "Herr, ich had lieb die Staette deines Hauses, und den Ort da deine Ehre wohnet." "Lord I have loved the place of thy habitation, and the place where Thy honor dwelleth!"
Truly, those were days, that was a day --"When Church History Strode Through Meyersville!"
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