| Wilhelm Löhe: Man with a Mission |
From 1830 to 1870, millions of Germans emigrated, many of them from
poor parts of Frankonia, and most headed for America. The younger people
in some villages were leaving almost daily in search of riches. Rationalism
was popular among Bavarian Lutheran ministers and their sermons had
substituted enlightenment for the gospel. The church was ruled by state law,
with the Bavarian Catholic king the leader of the Lutheran Church!
poor parts of Frankonia, and most headed for America. The younger people
in some villages were leaving almost daily in search of riches. Rationalism
was popular among Bavarian Lutheran ministers and their sermons had
substituted enlightenment for the gospel. The church was ruled by state law,
with the Bavarian Catholic king the leader of the Lutheran Church!
The king's interest was to prevent the church from being a revolutionary hotbed and this led to
restrictive measures. Mission circles and similar "subversive enterprises" were banned. This relegated
church activities largely to Sunday services only, but Loehe made their Sundays worth it and stirred
things up with his sermons.
restrictive measures. Mission circles and similar "subversive enterprises" were banned. This relegated
church activities largely to Sunday services only, but Loehe made their Sundays worth it and stirred
things up with his sermons.
Loehe encountered strained relations with regional authorities from 1848 until 1852, and even
considered leaving the church at one point. Yet he had vision. While he was always known as a
founder of social institutions and of the mission department in Neuendettelsau, many others within
the Lutheran denomination regarded him as narrow-minded. In recent years there has been a sudden
recognition of Loehe for his far sightedness. In 1985, 3,000 of Loehe's letters were published, some
discovered in America which were unknown to the church archives in Germany.
considered leaving the church at one point. Yet he had vision. While he was always known as a
founder of social institutions and of the mission department in Neuendettelsau, many others within
the Lutheran denomination regarded him as narrow-minded. In recent years there has been a sudden
recognition of Loehe for his far sightedness. In 1985, 3,000 of Loehe's letters were published, some
discovered in America which were unknown to the church archives in Germany.
Loehe established a network of cooperating parishes throughout Germany and in 1845 published a
"letter from the home country to German Lutheran emigrants" signed by 946 people, including 350
theologians. Loehe would finally be able to train 22 pastors for work in the United States. Loehe
founded the Missouri Synod along with C.F.W. Walther, and a Lutheran seminary in Ft. Wayne,
Indiana. Also, Columbus, Ohio and Trinity Seminary, the Saginaw area colonies with a mission to
the Native Americans and Dubuque, Iowa, where he is considered the father of Wartburg
Seminary. His fiery preaching inspired over 1,000 missionaries to go to at least three continents.
"letter from the home country to German Lutheran emigrants" signed by 946 people, including 350
theologians. Loehe would finally be able to train 22 pastors for work in the United States. Loehe
founded the Missouri Synod along with C.F.W. Walther, and a Lutheran seminary in Ft. Wayne,
Indiana. Also, Columbus, Ohio and Trinity Seminary, the Saginaw area colonies with a mission to
the Native Americans and Dubuque, Iowa, where he is considered the father of Wartburg
Seminary. His fiery preaching inspired over 1,000 missionaries to go to at least three continents.
He had taught them how to built log homes and develop other modern skills.
The Baierleins introduced some customs unwittingly. For instance, they
served treats such as coffee and cake to celebrate the baptism of an Indian
child. But, on one occasion they were lacking supplies and couldn't, and the
child in question died. Thereafter, the superstitious Indians believed that the
absence of goodies at the baptism was the reason, and began their own
custom of ensuring a supply of treats. Deeply revered by the Indians, but in
poor health from Michigan's harsh climate, he was forced to leave after five
and one half years. In 1853, Baierlein was called to work in India, and he
and his family sadly prepared to depart, destitute.
The Baierleins introduced some customs unwittingly. For instance, they
served treats such as coffee and cake to celebrate the baptism of an Indian
child. But, on one occasion they were lacking supplies and couldn't, and the
child in question died. Thereafter, the superstitious Indians believed that the
absence of goodies at the baptism was the reason, and began their own
custom of ensuring a supply of treats. Deeply revered by the Indians, but in
poor health from Michigan's harsh climate, he was forced to leave after five
and one half years. In 1853, Baierlein was called to work in India, and he
and his family sadly prepared to depart, destitute.
They needed people to baptize children, teach, counsel, visit the ill or bury
people. His plea would not go unheeded. Feeling the great compulsion to help,
Pastor Wilhelm Loehe published an article in a church periodical asking for
assistance. Wyneken returned to serve in Fort Wayne, Indiana where he later
helped form the Missouri Synod and became its second president. His preaching
had enormous impact. In later life, he became an assistant to his son, a pastor
in Cleveland.
people. His plea would not go unheeded. Feeling the great compulsion to help,
Pastor Wilhelm Loehe published an article in a church periodical asking for
assistance. Wyneken returned to serve in Fort Wayne, Indiana where he later
helped form the Missouri Synod and became its second president. His preaching
had enormous impact. In later life, he became an assistant to his son, a pastor
in Cleveland.
Born Edward von Valseck into a Catholic family in Silesia, Edward Baierlein took his
name, meaning"Little Bavarian" after he became a Lutheran and his furious father
disinherited him and forbade him to use the family name any longer. On September 6,
1849, he was ordained and, to his surprise, was sent as a missionary in America for the
Ojibwa Indians in Michigan.
name, meaning"Little Bavarian" after he became a Lutheran and his furious father
disinherited him and forbade him to use the family name any longer. On September 6,
1849, he was ordained and, to his surprise, was sent as a missionary in America for the
Ojibwa Indians in Michigan.
Friedrich Konrad Dietrich Wyneken traveled through the American Midwest, specifically Ohio,
Indiana and Michigan in the mid 19th century, meeting settlers everywhere who felt the loss of
pastoring. While other churches of the day were trying out missionary work, Lutherans, especially in
Bavaria, were not. He found German settlers who hadn't heard a sermon in years, and "tearfully
begged (him) to stay with them awhile." In 1841, Wyneken, below, who was home in Germany
temporarily, wrote a plea for help in the newspapers called 'The Distress of the German Lutherans in
North America' describing the spiritual plight of the German emigrants in the states who lacked
churches and pastors.
Indiana and Michigan in the mid 19th century, meeting settlers everywhere who felt the loss of
pastoring. While other churches of the day were trying out missionary work, Lutherans, especially in
Bavaria, were not. He found German settlers who hadn't heard a sermon in years, and "tearfully
begged (him) to stay with them awhile." In 1841, Wyneken, below, who was home in Germany
temporarily, wrote a plea for help in the newspapers called 'The Distress of the German Lutherans in
North America' describing the spiritual plight of the German emigrants in the states who lacked
churches and pastors.
Bethany Township in Michigan was named after the Lutheran
Mission to the Indians founded by Edward Baierlein in 1847.
The first mission school here opened in that year on the Cass
river at Frankenmuth by Rev. Craemer who was soon joined
by Baierlein, who established the second station at Bethany.
Mission to the Indians founded by Edward Baierlein in 1847.
The first mission school here opened in that year on the Cass
river at Frankenmuth by Rev. Craemer who was soon joined
by Baierlein, who established the second station at Bethany.
Welcomed by Chief Bemassikeh, the Indians built Baierlin and his wife a wigwam to live in until
they got a cabin built. They soon built a trusting and loving relationship. It was here where Baierlein
quickly learned Chippewa and translated many Lutheran hymns, a 47 page catechism and a Bible
reader/spelling book into the Chippewa language during his five and a half year stay. He felt that the
mistake earlier German settlers made was to try and teach the Indians German instead of English.
they got a cabin built. They soon built a trusting and loving relationship. It was here where Baierlein
quickly learned Chippewa and translated many Lutheran hymns, a 47 page catechism and a Bible
reader/spelling book into the Chippewa language during his five and a half year stay. He felt that the
mistake earlier German settlers made was to try and teach the Indians German instead of English.
Edward, called Black Coat by the Indians, promised two things to the Indians at their
first meeting: to teach the tribe about eternal life and teach its children reading, writing
and arithmetic, so they could read the Bible and so they could no longer be cheated by
traders. He asked only that they send their children to his school and that they come to
church each Sunday, which the Indians agreed to. Baierlein, left
first meeting: to teach the tribe about eternal life and teach its children reading, writing
and arithmetic, so they could read the Bible and so they could no longer be cheated by
traders. He asked only that they send their children to his school and that they come to
church each Sunday, which the Indians agreed to. Baierlein, left
As they embarked in the canoe taking them away forever, his tearful Indian friends gathered and
sang a farewell to them, in German: "Allein Gott in der Höh' sei Ehr." Baierlin ended up in India,
the original destination planned for him when he began his life as a pastor. He later wrote a small,
touching book of his experiences titled In the Wilderness with the Red Indians. It contains some of
his very gentle poetry. He died on October 12, 1901. Work among the Indians here continued until
1855 when the U. S. Government opened a large reservation in Isabella County where Indian
families would receive 80 acres each, and they relocated.
sang a farewell to them, in German: "Allein Gott in der Höh' sei Ehr." Baierlin ended up in India,
the original destination planned for him when he began his life as a pastor. He later wrote a small,
touching book of his experiences titled In the Wilderness with the Red Indians. It contains some of
his very gentle poetry. He died on October 12, 1901. Work among the Indians here continued until
1855 when the U. S. Government opened a large reservation in Isabella County where Indian
families would receive 80 acres each, and they relocated.
When he and his wife went to live in a bark hut with the Indians, they ate the Indians' food and
shared their own supplies, and didn't expect the Indians to adopt white ways, something rare among
missionaries of the time. They were lovingly made members of the tribe. Most of the Bethany
Indians accepted Christianity and many settled on the mission land set aside for them. In 1853,
Baierlein wrote: "The might of heathenism is completely broken and only one family still lives
according to the old customs, with all the others either standing firm in the Christian faith, or else
ready to become Christians."
shared their own supplies, and didn't expect the Indians to adopt white ways, something rare among
missionaries of the time. They were lovingly made members of the tribe. Most of the Bethany
Indians accepted Christianity and many settled on the mission land set aside for them. In 1853,
Baierlein wrote: "The might of heathenism is completely broken and only one family still lives
according to the old customs, with all the others either standing firm in the Christian faith, or else
ready to become Christians."
Wartburg College offers a bachelor program in German Language and Literature that focuses on the German
language and related dialects as used in Austria, Germany, Switzerland, neighboring European countries
containing German-speaking minorities, and elsewhere. It includes instruction in German philology; Old, Middle,
and High German, Plattdeutsch and other regional dialects, and applications to business, science/technology, and
other settings. The Neuendettelsau Mission in New Guinea (even at a time during World War I when German
missionary work was being curtailed) has had a long association with the Iowa Synod.
language and related dialects as used in Austria, Germany, Switzerland, neighboring European countries
containing German-speaking minorities, and elsewhere. It includes instruction in German philology; Old, Middle,
and High German, Plattdeutsch and other regional dialects, and applications to business, science/technology, and
other settings. The Neuendettelsau Mission in New Guinea (even at a time during World War I when German
missionary work was being curtailed) has had a long association with the Iowa Synod.
Beginning in the spring of 1841, several young men responded favorably to Loehe's letter and
expressed willingness to go help the settlers with their skills and occupations, and in the summer of
1842, he sent these young people to America at his own expense.
expressed willingness to go help the settlers with their skills and occupations, and in the summer of
1842, he sent these young people to America at his own expense.
He called them Nothelfer ("helpers in need") and trained them to be "emergency pastors." He still
had no theologians, but many more young men followed. 185 had been sent by Loehe's death in
1872. Loehe paid for many of them himself and he was always trying to raise money.
had no theologians, but many more young men followed. 185 had been sent by Loehe's death in
1872. Loehe paid for many of them himself and he was always trying to raise money.
Individuals sent by Loehe were instrumental in founding the Ohio Synod. Loehe had provided
money, books, and other students for this seminary, among them August Craemer, but there was
controversy from the start regarding the issue of "American Lutheranism", a movement associated
with Samuel S. Schmucker, the most well-known spokesman for the General Synod organized in
1820 which aimed to develop Lutheran identity within principles held in common with other
Protestants, principles which tended to shed elements seen as archaic or remnants of Catholicism
carried over from the times of the Reformation. This form of "American Lutheranism" was
influential in the first half of the nineteenth century.
money, books, and other students for this seminary, among them August Craemer, but there was
controversy from the start regarding the issue of "American Lutheranism", a movement associated
with Samuel S. Schmucker, the most well-known spokesman for the General Synod organized in
1820 which aimed to develop Lutheran identity within principles held in common with other
Protestants, principles which tended to shed elements seen as archaic or remnants of Catholicism
carried over from the times of the Reformation. This form of "American Lutheranism" was
influential in the first half of the nineteenth century.
The conflict between "Old Lutherans" and "American Lutherans" was illustrated in controversy of
the Ohio Synod in the distribution formula in the Lord's Supper, the Old Lutherans insisting upon the
removal of the words "Christ said" or "Christus spricht" from the liturgy because this formula was
used in the Prussian Union as a way of providing for either a Lutheran or Reformed interpretation.
The Reformed could use this formula to mean that while Jesus said "This is my body," it did not
necessarily mean that the consecrated bread is the very body of the Lord. The Ohio Synod stuck to
their guns in a 1845 convention and refused to use the traditional Lutheran distribution formula "This
is my body/This is my blood." Loehe took their act as deliberate ambiguity and compromise of
doctrine and withdrew his support from the Synod in 1845. The break with Ohio paralleled the
movement of Loehe's Saginaw Valley colonies away from the Michigan Synod, a result of hard
feelings and dissatisfaction which had been building for years.
the Ohio Synod in the distribution formula in the Lord's Supper, the Old Lutherans insisting upon the
removal of the words "Christ said" or "Christus spricht" from the liturgy because this formula was
used in the Prussian Union as a way of providing for either a Lutheran or Reformed interpretation.
The Reformed could use this formula to mean that while Jesus said "This is my body," it did not
necessarily mean that the consecrated bread is the very body of the Lord. The Ohio Synod stuck to
their guns in a 1845 convention and refused to use the traditional Lutheran distribution formula "This
is my body/This is my blood." Loehe took their act as deliberate ambiguity and compromise of
doctrine and withdrew his support from the Synod in 1845. The break with Ohio paralleled the
movement of Loehe's Saginaw Valley colonies away from the Michigan Synod, a result of hard
feelings and dissatisfaction which had been building for years.
Loehe’s emissaries founded the Missouri Synod in 1845 and half of its ministerium was comprised
by Loehe's followers. A group of Saxon Lutherans led by Pastor Martin Stephan had also come to
America to believe and practice the old Lutheran faith. This group came to Missouri, led to their new
home by a young pastor named C. F. W. Walther who became the first president of the Missouri
Synod. Loehe turned to the Missouri Synod as a mission partner more in line with his own
confessional commitments after the rift with the Ohio Synod and its seminary in Columbus, Ohio.
by Loehe's followers. A group of Saxon Lutherans led by Pastor Martin Stephan had also come to
America to believe and practice the old Lutheran faith. This group came to Missouri, led to their new
home by a young pastor named C. F. W. Walther who became the first president of the Missouri
Synod. Loehe turned to the Missouri Synod as a mission partner more in line with his own
confessional commitments after the rift with the Ohio Synod and its seminary in Columbus, Ohio.
However, tensions would develop here, too. In 1847, Loehe rejected the entire concept of Voters’
Assemblies and congregational rule. He was unhappy with the Missouri Synod's constitution and felt
that congregational suffrage was nonapostolic. "One thing is regrettable," he said to a colleague in
1847, "when our good people arrive over there and breathe the American air, they become imbued
with democracy and one hears with amazement how independent and congregational they think
about church organization. They are in danger of forgetting the high, divine honor of their office
and becoming slaves to their congregations." Loehe at one point even rebuked the Missourians for
their "papistical territorialism." Loehe feared that Walther and the other Saxons placed too much
power into the hands of the congregation. Loehe and Walther split, and in August, 1853, Loehe
broke relations with the Missouri Synod. There would still be occasional contact between the
Missourians and their former mentor, however, and Loehe's former pupils were not ungrateful to
him. Verbally violent conflict had emerged over the nature of ordained ministry between the Missouri
Synod and the founder of the Buffalo Synod, Johannes Grabau, who defended Loehe's position.
When Loehe attempted to mediate this continually escalating dispute, he earned him the wrath of
both groups. Pointing out what he believed to be errors in the approaches of both Grabau and
Walther, Loehe urged each of the parties to something of a truce, leaving the disputed issues as
"open questions" until they could be resolved in an amicable manner and in such a way achieve
reconciliation. The whole bitter affair left an unpleasant chapter in church history.
Assemblies and congregational rule. He was unhappy with the Missouri Synod's constitution and felt
that congregational suffrage was nonapostolic. "One thing is regrettable," he said to a colleague in
1847, "when our good people arrive over there and breathe the American air, they become imbued
with democracy and one hears with amazement how independent and congregational they think
about church organization. They are in danger of forgetting the high, divine honor of their office
and becoming slaves to their congregations." Loehe at one point even rebuked the Missourians for
their "papistical territorialism." Loehe feared that Walther and the other Saxons placed too much
power into the hands of the congregation. Loehe and Walther split, and in August, 1853, Loehe
broke relations with the Missouri Synod. There would still be occasional contact between the
Missourians and their former mentor, however, and Loehe's former pupils were not ungrateful to
him. Verbally violent conflict had emerged over the nature of ordained ministry between the Missouri
Synod and the founder of the Buffalo Synod, Johannes Grabau, who defended Loehe's position.
When Loehe attempted to mediate this continually escalating dispute, he earned him the wrath of
both groups. Pointing out what he believed to be errors in the approaches of both Grabau and
Walther, Loehe urged each of the parties to something of a truce, leaving the disputed issues as
"open questions" until they could be resolved in an amicable manner and in such a way achieve
reconciliation. The whole bitter affair left an unpleasant chapter in church history.
In addition to the four colonies in Saginaw which Loehe founded, he had established a seminary
there in 1852 under direction of Georg Grossmann. That and the last of the Loehe Michigan
colonies, Frankenhilf, under the care of pastor Johannes Deindoerfer, were not handed over right
away to the Missouri Synod as they were under the leadership of pastors who remained sympathetic
to Loehe's position on church and ministry. The pastors found themselves accused of doctrinal error
by the leaders of the Missouri Synod, leading them to seek out a territory not yet under development
by the Missouri Synod. They relocated to Iowa in 1853. Loehe would continue to send men there,
although the Iowa Synod would develop largely independent of his direct influence.
there in 1852 under direction of Georg Grossmann. That and the last of the Loehe Michigan
colonies, Frankenhilf, under the care of pastor Johannes Deindoerfer, were not handed over right
away to the Missouri Synod as they were under the leadership of pastors who remained sympathetic
to Loehe's position on church and ministry. The pastors found themselves accused of doctrinal error
by the leaders of the Missouri Synod, leading them to seek out a territory not yet under development
by the Missouri Synod. They relocated to Iowa in 1853. Loehe would continue to send men there,
although the Iowa Synod would develop largely independent of his direct influence.
The Iowa Synod was itself founded at St. Sebald in Clayton County on August 24, 1854, with four
charter members: Deindoerfer, Grossmann, Fritschel, and a theological candidate, M. Schueller.
Their mission was to help German-speaking immigrants and maintain outreach to Native Americans.
The teachers' seminary founded in Iowa soon also became a theological seminary, Wartburg
Seminary in Iowa, which formally received its name in 1857. This led to the founding of Wartburg
College, which was moved several times to accommodate the shifting tide of Lutheran immigration,
then permanently located in Waverly, Iowa in 1935. The name Wartburg was given to the college
when it was located in rural St. Sebald because the wooded countryside of the area reminded its
founders of the Thuringian Forest where Wartburg Castle is located.
charter members: Deindoerfer, Grossmann, Fritschel, and a theological candidate, M. Schueller.
Their mission was to help German-speaking immigrants and maintain outreach to Native Americans.
The teachers' seminary founded in Iowa soon also became a theological seminary, Wartburg
Seminary in Iowa, which formally received its name in 1857. This led to the founding of Wartburg
College, which was moved several times to accommodate the shifting tide of Lutheran immigration,
then permanently located in Waverly, Iowa in 1935. The name Wartburg was given to the college
when it was located in rural St. Sebald because the wooded countryside of the area reminded its
founders of the Thuringian Forest where Wartburg Castle is located.
Pastor Wilhelm Löhe, 1808-1872, had a reputation as being too theologically conservative and too
politically liberal. He held at least twelve jobs until he got his own parish in the provincial hamlet of
Neuendettelsau in 1837. Thus, his career began with difficulty. It was also to be his last parish, and
until his death he was "banished" to this small village by the politically conscious church hierarchy.
politically liberal. He held at least twelve jobs until he got his own parish in the provincial hamlet of
Neuendettelsau in 1837. Thus, his career began with difficulty. It was also to be his last parish, and
until his death he was "banished" to this small village by the politically conscious church hierarchy.
| The Synod Wars |
| The Saginaw Area |
Bavarian farmers were so motivated by his moving and heartfelt
sermons that they would to walk all day Saturday in order to hear
him preach on Sunday. Some people even moved their entire family
across Germany in order to live near where he preached. Loehe
wrote down many sermons only after he had preached them as he
preached from the heart and was not bound by a manuscript. He is
said to have had a powerful voice, piercing eyes and an imposing
physique, and that he preached much like Martin Luther, using
graphic personifications. He, for instance, likened a sinner to a cow.
His sermons appealed to "both the simple farmer and the learned
scholar" and people came away from them with "a feeling that they
had been confronted by God" in contrast to the rationalistic preaching
common in his day. Meanwhile, there were other events.
sermons that they would to walk all day Saturday in order to hear
him preach on Sunday. Some people even moved their entire family
across Germany in order to live near where he preached. Loehe
wrote down many sermons only after he had preached them as he
preached from the heart and was not bound by a manuscript. He is
said to have had a powerful voice, piercing eyes and an imposing
physique, and that he preached much like Martin Luther, using
graphic personifications. He, for instance, likened a sinner to a cow.
His sermons appealed to "both the simple farmer and the learned
scholar" and people came away from them with "a feeling that they
had been confronted by God" in contrast to the rationalistic preaching
common in his day. Meanwhile, there were other events.
By contrast, Loehe was keenly interested in old Lutheran liturgies. He focused his theological studies
on the Lutheran Confessions and put considerable thought into the celebration of Holy Communion
as the center of congregational life. Loehe also had a belief in a kind of "divine right" of preachers.
He saw the "American Lutheranism" movement more or less as mob rule, an American version of
the Prussian Union where various Lutheran denominations were forced to water down their
theological beliefs and blend together to avoid dissension in the ranks. Also, Loehe rejected of the use
of English among German Americans because he felt it left open the door for misinterpretation.
on the Lutheran Confessions and put considerable thought into the celebration of Holy Communion
as the center of congregational life. Loehe also had a belief in a kind of "divine right" of preachers.
He saw the "American Lutheranism" movement more or less as mob rule, an American version of
the Prussian Union where various Lutheran denominations were forced to water down their
theological beliefs and blend together to avoid dissension in the ranks. Also, Loehe rejected of the use
of English among German Americans because he felt it left open the door for misinterpretation.
Of the twenty-two men who drew up the declaration of separation from the Ohio Synod in 1845,
eleven had been sent to America by Loehe. The document stated their objections, among which was
the toleration of some Reformed congregations as members. Their conference laid the foundation for
a new body completely loyal to the Lutheran Confessions including Loehe's men and other pastors
who had left the Ohio Synod, notably Prussian emigrants in Wisconsin and those in New York under
the leadership of Buffalo's Johannes Grabau as well as the Saxons from Missouri.
eleven had been sent to America by Loehe. The document stated their objections, among which was
the toleration of some Reformed congregations as members. Their conference laid the foundation for
a new body completely loyal to the Lutheran Confessions including Loehe's men and other pastors
who had left the Ohio Synod, notably Prussian emigrants in Wisconsin and those in New York under
the leadership of Buffalo's Johannes Grabau as well as the Saxons from Missouri.