EMANUEL LUTHERAN CHURCH

During our nation's Bicentennial observance in 1976, a popular slogan was "Cherish the past - create the future." Early in that same year, President Gerald R. Ford sent the following communication to Emanuel Lutheran Church:

"For nearly two and a half centuries, Emanuel Lutheran Church has served the people of Pennsylvania with great distinction and dedication. Your firm commitment to the spiritual values of your faith and heritage has helped strengthen the moral fiber of our nation. I know the pride you each must feel at this time, and I trust this same pride will continue to be a source of strength as you carry on with your important work. May God bless you in the years ahead."

Now, five years later, Emanuel is two hundred and fifty years old! She does indeed "Cherish the past" and is firmly committed to her spiritual values as she faces the challenge of the future.

Emanuel's life (history) began early in the eighteenth century with the arrival of Palatinate immigrants in the area now known as Brickerville. They immediately set up temporary places for worship and school houses. Pastoral acts were conducted by itinerant ministers, not always Lutheran, and occasional preaching services were held.

According to the church records, the Evangelical Lutheran Congregation in Warwick was founded in 1730. A number of congregations in Lancaster county were organized during this period. Churches were established at Muddy Creek, Manheim, New Holland, Strasburg, Bergstrasse and Lancaster. Much of this mission work was the work ofthe Rev. John Casper Stoever who became the first pastor of Emanuel.

Paster Stoever comes to life in the pages of history as a man with indefatigable resources. In many respects, a remarkable servant of the Lord who traveled long, tiresome distances and ministered to several congregations at the same time. He began the official records of Emanuel church and tried to update them on the basis of the best available evidence. Toward the close of his ministry, the congregation spoke of him in an affectionate attitude as "our old pastor." He retired from the pastorate in 1754. In addition to Stoever's church records, he also kept a personal diary written in German and French. It is said that his personal opinions and gossipy items were written in French. Indeed, some of his notations would be mate- rial for a modem soap-opera!

Within a few months after Pastor Stoever came to Brickerville, (1743), he was instrumental in the purchase of twenty-nine acres from John Penn, Thomas Penn and Richard Penn. The cost amounted to $22.00 in our currency, or, four pounds, nine shillings and nine pence in British currency. Thus, with the acquisition of the twenty-nine acres, the congregation erected a crude, log-cabin church, according to traditional sources.

As previously indicated, the initial church members were Palatinate immigrants who spoke "Ditsch." Children were taught English at school but only the dialect was spoken at home. One of Emanuel's members said he was thrashed twice a day when he attended school near the close of the nineteenth century. If he spoke "Ditsch" at school, the teacher whipped him; if he spoke English at home, his father got the paddle! Consequently, he grew up having difficulty with the English language.

It is interesting to note that our Palatinate ancestors subscribed allegiance to King George II when they came to America. This requirement explains why some of them were hesitant about taking sides during the War of Rebellion. The following is the oath sworn to by our forefathers:

"We, subscribers, natives and late inhabitants of the Palatinate upon the Rhine, having transported ourselves and our families into this Province of Pennsylvania, a colony subject to the Crown of Great Britain, in hopes and expectations of finding a retreat and peaceable settlement therein, do solemnly promise and engage that we will be faithful and bear true allegiance to His present Majesty, King George the Second, and his successors, kihgs of Great Britain, and will be faithful to the proprietor of this Province. and that we will demean ourselves peaceably to all His said Majesty's subjects, and strictly observe and conform to the laws of England and of this Province to the utmost of our powers and understanding."

Among the immigrants who took the oath of allegiance was Alexander Zartman. Actually, he signed his name with double letters: Allexander Zarttmann. Thereafter, he dropped the double letters. As a charter member of Emanuel, he and his family contributed to the establishment and the development of the church. Zartman's name, along with three others, appears in the transaction of the twenty-nine acres from the Penns. According to the record, Alexander Zartman, Jacob Kline, Lawrence Hoff and Conrad Glassbrenner negotiated the real estate deal because they were trustees of the church.

Since Zartman was an important personage in the founding of Emanuel, it behooves us to become more acquainted with him. He and his wife, Ann Catharina Zartman, and son Jacob, aged five, came to America from the province of Wuertemberg, Germany, in the Summer of A. D. 1728. They made their way down the Rhine river to Rotterdam and from there on June 22, 1728 sailed for America, arriving at the Port of Philadelphia on August 31, 1728. While they were at sea, a child was born and the parents wanted him to be baptized. Zartman was asked to perform the sacrament and he recorded the act in the record of the Muddy Creek Lutheran Church. The event is mentioned because it reveals the outstanding character and spiritual quality of our charter member. He became a citizen on September 4, 1728.

It shoud be pointed out that the Zartman family history is interwoven in the early history of our country. Eventually, almost half the states in the Union were benefited by the lives of the Zartman family. Appropriately, an impressive stone marker was erected in Emanuel cemetery bearing the names of Zartman and his wife. This was dedicated in 1913 on August 4 and, at that time, over three hundred people from twenty-two states sent contributions. Consequently, the family holds a reunion at Brickerville every year.

The Emanuel cemetery is one of the oldest in Lancaster County and is bounded by a stone wall which was built in 1819. Not far from the Zartman monument, Hessian and Continental soldiers are buried.

A little further on, one comes upon the grave of Elizabeth Huber Stiegel, wife of Henry William Stiegel who was baptized Heinrich Wilhelm Stiegel. It is almost impossible to read the lengthy inscription on the oblong, horizontal gravestone. Her husband, Henry, wrote a message on the stone in German and Latin which reads:

"Here rests Elizabeth lifeless given over to worms so long until Jehovah shall call her to another life. God's is the soul in Jesus' love and wounds already through the grave and cavern freed from the works of sin. And this is the praise given her by the afterworld.

"Elizabeth the daughter of Jacob Huber died at her father's house. She was bom the 27th day of March 1734. She married Henry William Stiegel the 7th day of November 1752. She died the 13th day of February 1758."

The marker tells the story of her brief, uneventful life. Some years later, the marker was taken to Manheim as a Stiegel relic. But the Stiegel heirs objected and it was returned to the grave site.

Stiegel was remarried to Elizabeth Holz about eight months after Elizabeth Huber's death. His new wife was a devoted mother to Henry's two small children and an excellent manager of the household. Countless articles have been written about Stiegel but for our purpose it is suffice to sum up his life as an ironmaster, a glassmaker, a founder and a man of the church.

As a churchman, Stiegel was a fromidable pillar in the initial years at Emanuel. In 1762 he was a delegate to the convention of the Lutheran Ministerium at Philadelphia. He served as a Trustee and secretary of the council for almost ten years; he was also a musician and organist. His work and contributions to the development of the Brickerville congregation are somewhat over-shadowed by his Manheim activities. However, he Manifested the same religious fervor whether at Brickerville or Manheim. Even his glass factory at Manheim had a chapel where Henry conducted daily services for his workmen; also, in his home.

A number of entries in Henry Melchior Muhlenberg's diary, "Patriarch of the Lutheran Church in America," tell us about Stiegel's spirituality:

"It was a pleasure to attend early morning devotions with Mr. Stieget who conducted the devotions with his family."
"Mr. Stiegel entertained us hospitably and edified us with his evening devotions."

Then follows this lengthy entry which depicts the true character of Stiegel:

"Mr. Stiegel employs German laborers almost exclusively in his iron works, and in order that he might further 'the spiritual welfare of these poor people and edify his own family, he set apart a large hall on the second floor of the house for divine service, furnished it with an organ and seats, and has for several years been retaining one or another member of the Ministerium to conduct German Evangelical services in the said domestic chapel about every fourth Sunday. A few miles from his iron factory he established a village which he named Manheim, and there too, he dedicated an imposing house, containing a hall furnished with a pulpit, organ and seats for German Evangelical services."

After his financial reverses, Stiegel supported himself by giving music lessons and conducting a school at Brickerville. He moved into the Emanuel parsonage on April 21, 1779 and remained there for about a year, moving to Schaefferstown.

Additional comments must be made about Stiegel glass. The glass was manufactured at Manheim from November 1765 to November 1774 with the employment of a hundred men. It was big business and the glass was shipped to the larger cities in the East. The financial failure was brought on by the Revolutionary War, and reckless borrowing. Some of the pieces of glass were enameled with symbolic, religious designs. These included flip glasses, mugs, perfume bottles, bride's bottles and drug bottles. There were designs of flowers, birds and fruit. Six opaque colors were employed: white, yellow, blue, nile green, brick red and black. According to research, there were four enamelers: Henry Nissle, Joseph Welch, Sebastian Witmer and Martin Yetters. Each had his own style of enameling.

A very popular and familiar design of the day was the tulip. The tulip figure was found on bedspreads, fracturs, birth and marriage certificates, furniture and glassware. It can also be found on tombstones and ironware. Many pieces of Stiegel glass, especially mugs and drinking glasses, are enameled with the tulip.

There is an explanation why our forefathers thought so favorably of the tulip. It had a religious significance and it was edifying to have it in the home. To the early parishoner, the tulip was a symbol of the Trinity. It was also symbolic of all things associated with a peaceful and contented home life. There was also the suggestion of the increase of the family. In plain words, the tulip was a good, wholesome symbol.

Another favorite symbol was the peacock. Originally, the peacock was symbolic of the Resurrection. This bird, king of kings among birds, was representative of Christ risen in His glory. Some of the farmers considered the peacock a good weather forecaster and a common saying was "when the peacock cries, it's going to rain."

There were several other symbols as the pomegranate which is of interest to us. This was the flower of Solomon's temple and the Song of Solomon. A little more superstition was associated with the pomegranate for its seven petals suggested luck and good fortune. Seven has always been a cryptic number with a kind of mystery and strangeness about it.

The pomegranate is found in the Martyrs Book, printed by the Ephrata Press in 1748. It is also found on tinware, toleware and hat boxes. Since it suggested prosperity, the pomegranate was a symbol of Divine favor and the Lord's protection.

Finally, among the religious symbols found in the average home of our ancestors, there was the rose - the red rose. Emerging from a pagan origin, the rose became a symbol of the love of God, the glory of Heaven, eternal life and Heavenly joy. Three rose petals or three red roses represented the Trintiy, and the Virgin was called "the Mystical Rose." Unlike the other symbols mentioned, the rose had world-wide symbolism and its design can be seen in the windows of the great cathedrals.

Stiegel made good use of all these symbols and the people were very receptive. While a piece of Stiegel glass is a rare commodity today, it was a common household item in the latter part of the 18th century. It can be assumed that the early members of Emanuel surrounded themselves with religious designs that daily reminded them of the Trinity, the Resurrection, Divine favor and the constant love of God. All of which, no doubt, added to their piety.

A contemporary of Stiegel was Johann Christopher Heyne of Lancaster, Pa. who was born in Saxony in 1715 and died during the Revolutionary War, in 1781. He was not a member of Emanuel but his craftsmanship contributed toward the development of the congregation.

In 1766 the church acquired several pieces of pewter vessels for the administration of Holy Communion. These were made by the famous Lancaster pewterer, Heyne, whose touch-mark was "ICH-LANCASTER." Through the years, some of these pieces have disappeared. What remains are two highly prized flagons, a paten and a cup. The two flagons are dated 1766 and bear the initials M. H. and W. H. The initials have never been identified but conceivably could have been members of the Huber family. There is no record of their acquisition in the church books. Whether this was a gift or was purchased by the congregation is not known.

The pastor of the church at that time was J. Nicholas Kurtz who served from 1760 - 1768. His records included only births, baptisms, marriages and funerals. He served a number of churches in the area and, no doubt, had to do considerable traveling which in those days consumed much time.

Emanuel is fortunate enough to be one of several churches in Lancaster County to own the work of ICH. Other churches are Trinity, Lancaster; Zion, Manheim; Trinity, New Holland; St. John, Maytown; Trinity, Mt. Joy; and Christ, Elizabethtown.

One of the unique features of the Brickerville flagons is that each vessel has four cherub feet. The hinge-cover or spout is heart-shaped and both flagons measure about 131/2 inches in height. The pewter itself is not too attractive due to the heavy lead content. However, when it was displayed recently in a historic museum, it was improved in appearance.

The question is often asked: What became of the many pieces of Heyne pewter, since his records show a large production? The legend is that much of his work was melted down during the Revolutionary War to make bullets and, it is added, Heyne's pewter was carried home to England in the bodies of British soldiers! The fact remains that it is "the most sought after pewter today, and certainly the highest price pewter in America."

The church owns additional pewter made by William Will, a renown Philadelphia pewterer; and eighteenth century pewter from England.

Shortly after the Brickerville church acquired the Heyne pewter com- munion vessels, the congregation had a troublesome incident which did not surface publicly until 1769. The flare-up involved a certain Peter Mischler, a "so-called minister." At a meeting of the Ministerium of Pennsylvania in Philadelphia, June 25, 1769, Peter Mischler applied for admission into the Ministerium. Pastor Johann Casper Stoever was present. The following verbatim account from the church record states the case:

"Pastor Stoever stated that in the fall of 1768 he had warned Mischier to have nothing to do with factious congre- gations. Notwithstanding the warning he had given him, he had sided with revolting parties in Nord Kiel, the church formerly in the hands of Moravians in Tuipehocken and in Heildelberg. That he had also crept into the Warwick congre- gation and caused a split-yes, even recently had a boy break through a window, open the church door and enter it with his party to hold so-called worship, although he knew that the elders and deacons in Warwick congregation had applied. to the United Ministerium and had several times been served, by Lancaster. Mischler had nothing to produce in his defense, but replied he would give up the said congre- gations if the Ministerium would receive him."

Mischler was not accepted by the Ministerium-"he was not worthy of reception." In fact, the president of the Synod told Mischner he was a tool of Satan. "He departed and wept before the door."

The Mischler incident was beneficial in one sense. It prompted the War- wick congregation to make haste and adopt a Constitution. The Constitution was adopted that same year- 1769, December 24. The pastor at that time was a young man awaiting ordination, Daniel Kuhn. He was ordained in 1770 but served only the Middletown church. Unfortunately, Pastor Kuhn died in 1779.

The Constitution is written in the second church book. It is divided into two main chapters. Chapter I deals with the government of the congregation; Chapter II deals with the members of the congregation. The four trustees who were elected on October 1, 1769 were the first to sign. They were Henry William Stiegel, Jacob Weidman, Adam Hacker and Peter Elser (Eltzer). Elser resigned in 1772 and Michael Huber was elected in his place. About forty signatures are affixed to the document. Some of the names are familiar to us at the present time: Balmer, Huber, Eichelberger, Waechter, Weidman, Miller, Zartman, Wolf and Schmidt. The signature of Pastor F.A.C. Muhlenberg also appears.[- See Appendix for Constitution.] Pastor Muhlenberg signed in at the 1772 synodical meeting as "Fred. Muhlenberg, from Warwick," and in 1773 he wrote "Frederick Augustus Muhlenberg, from Heidelbergtown" (Schaefferstown). He was the son of the Lutheran Patriarch Muhlenberg, ordained in 1770 and the Warwick church was his first pastorate. He served at Brickerville from December 1, 1770 until December 1, 1773. His father, Henry Melchoir Muhlenberg, was personally interested in Warwick church. He not only visited at the Stiegel home but also the church. The entry in the Patriarch's personal diary has been oft- quoted but it's worth repeating:

"Saturday, February 27, 1762, rode four miles further to Mr. Stiegel's Iron Works, and preached on Psalm 22:26-27, and remained during the night."

It has been assumed that Emanuel was the church where Muhlenberg preached. At any rate, the father's interest and concern influenced the son. After a brief pastorate at the Warwick church, Muhlenberg accepted a call in New York City. In future years he would become the first Speaker of the House of Representatives of the United States.

Following Muhlenberg's resignation, the church limped along with supply pastors and two regularly called pastors: Johannes Schwarzbach who served one year (1775 - 1776); and J. D. Schroeter (1779 - 1781). There seems to have been unrest and some friction among the members during this unstable time. A stabilizing influence and improved spirit came to the church in 1781 when The Rev. Christopher Emanuel Schulze accepted the call to lead the congregation.

Important and significant changes lay ahead for the Warwick congregation under the guidance of their new pastor. A building committee would be appointed; a new church building would be erected; and the name of the church would be changed. The church would enjoy a number of pleasant and prosperous years.

At a congregational meeting on May 23, 1805, it was resolved to build a new church. Pastor Schulze appointed the following building committee: George Weidman, Michael Kline, Leonard Miller and Alexander Zartman. The comer stone was laid on August 12, 1806. It was on this occasion that the name of the church was changed from the Evangelical Lutheran Congregation in Warwick Township, Lancaster County, Pa., to its present name of Emanuel Evangelical Lutheran Congregation of Brickerville, Elizabeth Township, Lancaster County, Pa. Henceforth, the congregation was identified as Emanuel Church. The corner-stone ceremony was conducted be the pastor with the assistance of TheRev. John Pitt of New Holland.

The new church was consecrated on October 25, 1807. Officiating at the service was Pastor Schulze, Dr. Heinrich Muhlenberg of Lancaster and Pastor George Lochman of Lebanon. The Rev. John Andrea Schulze also assisted Pastor Schulze. The younger Schulze later in life became the governor ot Pa. Pastor Schulze resigned in 1808. With his resignation, an era in the history of the Warwick church had come to a close.

Rising from the center of the dooriess side, with its winding flight of banistered stairs, thirteen steps all told above the church floor, the wine-glass shaped pulpit towers over the stiff and narrow pews and faces a hand-pumped organ in the gallery. The entire interior is done in white, the original paint remaining to the date of this description when the church was 100 years old. Strangely enough the floor slopes slightly toward the doors. It is smooth but uncarpeted and consists of great planks hauled by members of the congregation in days gone by across country from Chiques and Columbia, two days being required sometimes for each trip. There is a wide sounding board back of the high pulpit, which board is ornamented simply in panels, and above the minister, standing in his lofty perch, is suspended a top-shaped sounding-piece also, with flat base upon which is painted an eight-pointed star. Flanking this pulpit on either side and elevated about three feet above the floor are enclosed places with pews for members of the Council, or lay officers of the congregation.

The pews are arranged in straight rows on the other three sides of the main floor and gallery, with probably the greater seating capacity in the latter, because of its very steep incline. In fact the great capacity of the gallery can be estimated in some measure when it is considered that a hundred men can sit side by side in the top row of gallery seats. So high is the pulpit that the minister's head is almost on a level with the first row of the gallery.

The pews of the main floor are elevated several inches above the aisles and a six-inch board at the top of each seat back furnishes a prayer and hymn book shelf for the occupants of the pew behind. However it may have been in the past, today the choir occupies the third division of the bilding on the left-hand side of the pulpit. The arrangement of the pews leaves a wide central space in which is found the altar, a table for the use of the Sunday school Super- intendent, a bench for the use of the pastor and visiting clergy, a second organ-which instrument is at present played by a man, a place for the chorister, and some distance from other appointments, yet central for the building, two cannon stoves some distance apart face each other and constitute the heating apparatus of the edifice. Their long, straight pipe skirt the gallery boards upward to the ceiling high overhead. Even with all of this there is still a wide space for a sort of reception in the center of the room. Two stairways lead to the gallery."[note:The author of the above description is not given but since it was written when the congregation was observing its first hundred years, the writer was probably The Rev. William Baetis who served as pastor from 1810-1836.]

When the Warwick Church voted in 1805 to build a new church building and to adopt a new name, the first seventy-five years of the church's history were completed. In order to fully understand and comprehend these critical and vital decades, one must pause in reverent retrospect. If a church history is to be meaningful, one must contemplate the men and the times who made it. In Emanuel's story it must be remembered, to quote the words of Charles Dickens, "it was the best of times, it was the worst of times."

There were important personages associated with the Brickerville Church. The Zartman family contributed not only to the growth of the nation in many of the states but also did much to establish the church in our land. Their family history is a study in itself. One of Emanuel's pastors became the President of the Lutheran Ministerium; one became the Governor of Pennsylvania. The younger Muhlenberg was elected Speaker of the House of Representatives. The faithful pastors who diligently served for one and two decades, planted and established the Christian churches in our country. They suffered hardships and were worn out on many occasions. Like St. Paul, who recounted his sufferings for the spread of the Gospel, added one more burden to the lengthy list-"all the rest of it." Truly, these were days that required men who were consecrated and physically able to endure the rigors,of the "times that tried men' souls."

The craftsmen of the period left the touch-mark of their life and work. Men like Henry Stiegel not only made what today is almost priceless glass but also founded a community. He was only one of many who employed the work of his hands to the glory of God and for the service of his fellow men. There were other dedicated artificers who sought to please the Lord and strengthen the church.

David Tannenberg from Lititz who built famous organs an pianos as early Is 1770; John Henry Rauch, the blacksmith whose dates are 1729- 1796; Andrew Albright who is remembered as a gunsmith and rifle maker; the weaver, Matthias Tshudy, a bonnet maker, and Jacob Geitner who early in the 19th century made the first pretzels. Most of these skilled workmen lived in the community of Lititz but their products became a part of the household in Brickerville.

An interesting experiment took place around 1744 in Lititz which had an indirect influence on the development of Emanuel Church. An attempt was made to form a union church of all Protestant groups. The instigator and leader was Nicolaus Ludwig, Graf von Zinzendorf, bom in Dresden in 1700. He came to America in 1742 after having been ordained a Lutheran pastor in 1734. To join together all the German Protestant forces was an ecumenical goal far ahead of its times. The result was the establishment of Saint James Church in Lititz. It was a small log church built by the Lutherans, Reformed and the Mennonites. Attempts were made to win members from other congregations. This brought on a "confusion," and frustration. For a brief time, at least, evangelism and mission work in many local churches like Emanuel were impeded. The ecumenical ideal became a spiritual hodgepodge. All faiths were invited and all ministers passing through the area were invited to preach. The home churches in Europe became alarmed and hastily dispatched regularly ordained pastors to shepherd the neglected and threatened youthful congregations. A line in one of the church prayers suddenly became very apropos: "And we beseech Thee, 0 Lord, to grant and preserve unto Thy Church, throughout the world, purity of doctrine, and faithful pastors who shall preach Thy Word with power." Amen, indeed! It should be stated that The Rev. Lawrence Nyberg* of the Lancaster Lutheran Church served as pastor for awhile. At that time, a number of Moravians had also become members of Saint James.

Once again a family that had an identity with the Warwick Lutheran Church changed the course of things. John George Klein donated to Count Zinzendorf 491 acres for the purpose of founding a religious community. Klein was a Lutheran but had been won over to Zinzendorf's cause. So, John George Klein was the founder of Lititz, a name copied from Lidice in Moravia. The community of Lititz was dedicated in June 1756 and for the next hundred years it was a "closed" community under the supervision of the Moravian Congregation. Since one area of Lititz was opened to the public, there were actually two communities existing side by side. Finally the Lititz community was opened in 1855 and was incorporated as a borough in 1888.

Following Pastor Schulze's resignation in 1808, the church was without a pastor.for about two years. Pastor Schulze had served the congregation for twenty-seven years and his ministry had been a very stabilizing influence. Now in 1810 a new pastor accepted the call to serve the church, the Rev. William Baetis from Philadelphia, Pa.

* According to some church historians, The Rev. Lawrence Nyberg who supplied at Saint James Church in Lititz, was actually a Moravian posing as a Lutheran pastor. Saint James Church, in spite of the ecumenical goal of Zinzendorf, leaned toward the Moravian teachings. It was not uncommon in that day for Moravian pastors who came to America to pose as Lutheran ministers. By so doing they could assume control of established congregations. Zinzendorf himself was ordained a Lutheran pastor but when he came to America he was a Moravian. However, he passed himself off as a Lutheran until his ruse was brought out in the open. These Moravian tactics played havoc with a number of the Lutheran Churches in Lancaster and Berks counties. Fortunately, Emanuel escaped from this influence.

Pastor Baetis came on the scene at a time when the mood of the nation was undergoing a change. The Revolutionary War was history and the young nation was struggling to set its house in order. All the churches had felt the impact of the War and had opened their buildings to be used as hospitals. The cemetery at Brickerville set'aside a plot of ground for the burial of Continental and British military men. A number of Hessian prisoners were stationed at Brickerville. Some of them never returned home after the War but married local girls and settled in the community. But that was all passed by 1810 and the nation was looking ahead to growth and expansion. The hopeful outlook was punctuated briefly by the War of 1812.

By 1814 The Rev. Baetis was still a young man of twenty-nine years. That was an ideal age to cope with the sweeping changes that were about to take place. America was severing her ties with Europe and relying more on her own manpower and resources. Embargoes had been lifted and shipping and trading moved at a frantic pace and the cities grew like Topsy. It was called "the era of good feeling." Conditions of prosperity and unlimited growth inspired pastors and churches to move along with the same confi- dence as the people had in the future of their country. Pastor Baetis was no exception. He served Emanuel for twenty-six years and he served with amazing energy. He was the pastor at Warwick: Schaefferstown; at Manheim; and, at Swamp. He was also the first pastor at Friedens Evangelical Lutheran Church at Myerstown, and Womelsdorf. The church record comments: "What an extended field of labor for a young man!" His parish covered three counties and he "rode from church to church with great saddle-bags on each side of his horse and enduring exposure of all kinds." To all the aspirants for the gospel ministry today, one can only say 'take note.' The strenuous life did him no harm, however, for he lived ninety years, departing this life on August 17, 1867.

It was during Pastor Baetis' ministry that the parsonage was built. The building was authorized at a congregational meeting held on March 19, 1812. The Building Committee: Leonhard Miller, Jacob Haushalter, George Stober and Jacob Weidman. The building was completed in May 1814 and the pastor moved in the following month. About the same time the old school house was rebuilt by Leonhard Miller and Johannes Brecht. And a few years later, 1819, the stone wall enclosing the burial ground was erected. The record says "at considerable expense" but the figure is not given.

The church record makes the following remark about Pastor Baetis' building program: (it) "shows what interest the people in Warwick of that time took in the affairs of the congregation." But the work of Pastor Baetis coupled with his faithful service to his fellowman, attests to an unchanging truth. That is, those who serve the Lord in the gospel ministry are obeying a call from God, and they are not engaged in a professional occupation. The final words of Pastor Baetis to the Emanuel congregation on August 14, 1836 were from Romans 15:13-"Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."

The Rev. Charles Philip Miller followed Pastor Baetis. He moved into the parsonage September 21, 1836. He too served as a faithful shepherd until November 28, 1842. During that time, he baptized 202; confirmed 77; married 94; and communed 154. When he gave his report at the Synodical meeting in 1842, it was disclosed that he was serving seven churches!

After Pastor Miller's departure, five congregations had a meeting: Warwick, Swamp, Kiesselberg, Weiseichen and Manheim. Each congregation appointed two delegates who were to petition the Synod for the services of a pastor. A call to serve these five congregations was accepted by The Rev. Christopher Friederich. He came to the parish on July 29, 1842 and preached his first sermon on August 7, 1842. Pastor Frederich remained for almost seven years and the records show that he conducted a vigorous parish ministry. His farewell text (Colossians 2:5-7) is impressive: "For though I am absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and grounded in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving." These words are a good appraisal of the ministry of Pastors Miller and Friederich.

"The congregation was pleased with him, and he with the congregation," so states the church record about the pastorate Thomas T. Jaeger who was called on September 9, 1849. Some idea of the effectiveness and popularity of Pastor Jaeger can be surmised from the statistic that he communed at one service 226 persons-the highest in church's history. He only served for three years and it was a painful blow to the church People when he moved to Womelsdorf. In response to pleas from the congregation, he continued to supply the pulpit for several months after moving to his new parish. Usually, only one service a month was conducted at that time, although there were occasional weekday services. Pastor Jaeger died in his sixty-second year while he was the pastor of a church in Reading.

Sometime during 1860 a steeple was added to the church building and a 520 pound Meneely bell was installed. The bell was not only tolled for services but also at funerals. The correct procedure was to toll the bell while the Lord's prayer was prayed. It was tolled the number of times as the deceased was in age. The practice has long since been abandoned, but it did add to the solemnity of the service.

When Mr. Harry Strauss was laid to rest on March 16, 1977 the bell was tolled 93 times, corresponding to his age. In the past, Mr. Strauss had tolled the bell for scores of departed members. He had served as sexton for fifty years and also as caretaker of the cemetery. His remarkable memory enabled him to tell visitors the location of the grave site they were seeking. He will always be remembered by the people of Emanuel as a faithful servant of the Lord.

It is always interesting to compare the cost of things. In 1860 the bell was purchased for $182.00 plus $32.00 for the mountings. It was shipped to Philadelphia from the West Troy Foundry, New York. The company paid the freight charges to Philadelphia.

Between the years 1857 and 1870 the peace and tranquility of the congre- gation were in jeopardy. The Rev. Marcus Harpel was pastor. He had followed The Rev. Carl Ries who had moved into the parsonage May 9, 1852, although he was elected as early as January 3 of that same year. Pastor Ries conducted a faithful parish ministry and showed genuine, spiritual concern for the members of the congregation.

Marcus Harpel had withdrawn from the Ministerium but was readmitted when he became pastor of Emanuel. In 1867 he again bolted from the Ministerium and joined up with the newly formed East Pennsylvania Synod. His membership in the East Pennsylvania Snyod prompted the church council to send delegates to that Synodical body at annual meetings. However, the congregation never transferred from the Ministerium to the East Pennsylvania Synod. This was the beginning of future trouble for Emanuel Church. A quote from history tells us much about Pastor Harpel:

"In 1851, Pastor Harpel came into conflict with the Ministerium because of inconsiderate recommendation of his immoral brother and because of his arbitrary conduct generally. When he was ousted from the Synod he continued to serve several congregations . . . he was readmitted in 1857 but suspended again for similar reasons. At the time of the formation of the East Pennsylvania Synod, he joined it and remained a member until 1870 when he retired."

Pastor Samuel S. Engle succeeded him and served for four years, and he was followed by The Rev. William S. Porr (some records spell his name Parr). He served for seven months. Both of these pastors, strange to say, were members of the East Pennsylvania Synod. Someone in authority had failed to exercise good judgment and wisdom in allowing the congregation to identify with both Synods and to call three men who were members of the East Pennsylvania Synod.

In the summer of 1875 when the church was without a pastor, the Church Council was divided eight to four on the matter of calling a pastor from the Ministerium or the East Pennsylvania Synod. Former historical accounts of the church simply tell us there was a split and a number of members departed and started their own church in order to have an East Pennsylvania Synod pastor. But fundamentally there was much more at stake.

At that time there was a serious division in the Lutheran Church in America. Lutheranism was divided into camps: Modernist American Lutheranism and Traditionalist Lutheranism or "Confessional" Lutheranism. Pastors did have a choice as to which branch they wanted to follow. The "split" was brought on by the publicaton in 1855 of Samuel Simon Schmucker's "Definite Synodical Platform." Schmucker was president of Gettysburg Seminary and taught in the college. In fact, he helped to save the institution during some very difficult years.
Schmucker advocated some radical changes. He wanted the Augsburg Confession revised in order to bring it more in line with American Protestantism; he argued for the use of English over the traditional German; and, in general, free forms of worship. These tenets were totally unacceptable to the leaders of the Ministerium who thought of themselves as "Traditionalists," and who stoutly believed that true. Lutheranism could only be preserved in the German language. One pastor is on record for saying: "I am persuaded that a Lutheran congregation whose preacher does not have a mastery of the German language is faced with a very great danger that its Evangelical Lutheran religion may gradually be corrupted by all sorts of accretions . . ." Therefore, the German professorship chair at the college, supported by the Ministerium, became a symbol of preservation of "the ancient foundations of faith." When the Ministerium nominees for the German professorship were ignored, the tension was heightened.

In 1864 the Ministerium set up its own seminary in Philadelphia, Pa. They claimed Gettysburg did not send them enough pastors to fill the vacant pulpits; and, they also objected to the distant, rural location ol the Gettysburg seminary. The General Synod reacted at once by using word, like "secession," "revolutionary," and, "anti-revivalism." The tension between the two groups was now at the breaking point.

That point came a couple years later when Muhlenberg College was organized under the leadership of the Patriarch's grandson, Frederict Augustus Muhlenberg. The Ministerium officially withdrew from the General Synod in 1866. Commenting on the strife in the church at this time, the president of the Synod of New York said: "Our differences arise not so much from variety of opinion as from variance of heart ... the great and urgent need of the Lutheran Church in this country at present is not new organization but more love and hannony in the old." (Minutes, New York Synod,1866)

These Synodical differences must be kept in mind in order to put into the proper perspective the congregational meeting held on January 14,1876 at Emanuel. It must be remembered that Emanuel had three pastors in succession who were members of the East Pennsylvania Synod and that Emanuel had sent delegates to that Synod's convention. When the congregation was without a pastor in 1875, the East Pennsylvania Synod appoints a committee to see what could be done. One member of the committe, Mr. Cutter, continued to supply the vacant pulpit and actually moved into the parsonage. His move was not approved by the Council, so the Council would not give Pastor Cutter the key to the parsonage. What they did give him was a notice to move!

At the same time Pastor Cutter arrived on the scene, the Ministerium dispatched the Rev. F. J. F. Schantz as a supply pastor. Two pastors, one from each Synod, seeking to win over the congregation to their respective church body. Eventually, a meeting was called for December 26, 1875 and it was announced at that time that a definite decision would be made n January 14, 1876. The following is the account of the announcement as is recorded in the church book:

". . . on Friday, January 14, 1876, a congregational meeting would be held for two purposes-first, to determine synodical relation, and second, to hold an election for a pastor, if time would allow."

"Resolved, That we hereby instruct the Church council of Emanuel Lutheran Church to apply at the next meeting of the German Evangelical Lutheran Church (Ministerium) of Pennsylvania and adjacent States for readmission and formal connection of the congregation with the said Ministerium of Pennsylvania."

It was also decided to have Pastor Schantz supply the church and to ive him complete pastoral authority.

The January 14th meeting was followed by a long series of law-suits. The litigations covered a period of ten years. A final decision handed down by the Pennsylvania Supreme Court in 1886 resulted in the establishment of another church by the adherents of the East Pennsylvania Synod. This unpleasant chapter would not and could not happen today. The differences between Synods no longer exist and there is complete unity in the form of worship. Both churches are under one Synodical body. We must remember hat we are looking on the past at a time when the whole nation was enduring strife. Not only was the country experiencing growing pains but a Civil War had damaged the unity and solidarity of the church.

Pastor Henry Edwin Semmel had to bear the brunt of the strife during his term as pastor of Emanuel (1881 -1896). It was rough going for a young man newly ordained. But the church record has an interesting observation: "Pastor Semmel was a pastor of Emanuel congregation in a most trying time of its history. He was a strong man, for he knew when to be silent." Pastor Semmel was serving when the litigation was in progress and when the East Pennsylvania Synod members walked out and decided to build their own church. Thus, another chapter in the life of Emanuel came to a close. A new era was ahead. Within a few years the church building would be remodeled, and, what has now become a "traditional"church picnic, was begun.

Sometime around 1887 Emanuel Sunday School was organized. The pastor was Ambrose William Leibensperger who served from 1896 to 1903. He also organized the Sunday school at Penryn about the same time. Since Pastor Leibensperger spent thirty-one years-at the Muddy Creek Lutheran Church, the story of his ministry would be confined mostly to that parish. He did, however, have something to do with the initiating of the annual Sunday school picnic which has developed into a traditional event.

According to some sources, the picnic probably began in 1888 as a modest congregational fellowship. After a few years, a Mrs. Clara Palm decided to make chicken com soup. The idea caught on at the very outset and through the years this soup has been much in demand. Gradually, ice cream and candy were sold, various other food items were offered for sale along with an assortment of novelties.

Since the early years of its inception, entertainment has been provided by band music. For many years, and even at the present time, music by the Ringgold Band from Reading has been a major attraction. The Emanuel picnic is now one of the oldest in the county and is eagerly looked forward to by hundreds of people every year.

No major changes occurred in the congregational life until 1921 under the leadership of Pastor F. A. Weiksel. Prior to that date, the congregation had been ministered to by The Rev. David A. Roth (1904-1910). Pastor Roth had a special service on October 20, 1970 marking the centennial anniver- sary of the church building. He was followed by Jacob Harvey Bittner (1910-1914) who guided the Penryn Church in building a new, brick church building.

Pastor and Mrs. Bittner came to Emanuel fresh from the Seminary at Mt. Airy. Mrs. Bittner said that she often was terrified when she attended the service at Emanuel. The Church Council would sit in a semi-circle in the front of the church facing the congregation. To the young bride, the Council looked kind of menacing and stern but, actually, appearances were deceiving!

Pastor F. A. Weicksel was a very energetic leader. He edited a parish paper, "Lutheran Tidings," introduced the duplex envelopes, and, completely remodeled the interior of the church building. The following is Pastor Weicksel's account of the rennovation of the church interior:

"When the interior was remodeled recently, the woodwork was found to be in perfectly sound condition, and the work of the builders showed astounding perfection of carpentry and expert workmanship. Much of the old paneling, moulding and railing were used in putting the building in its present form. The structure in its original state was pure colonial style, with gallery on three sides, pews set in the line with the three sides, and enclosed seats for the church officials. The pulpit was of the "wine-glass" style, entered by means of a winding stairway of sixteen steps. The changes made in the recent remodeling was the adding of a chancel recess at the west end of the buflding and placing a floor so as to make it of two stories. The lower floor is arranged for Sunday school rooms, kitchen, furnace-room and vestibule, and the auditorium on the second floor. The old wine-glass pulpit was reconstructed according to modern style and con- venience. The old panel work was used in building the altar and reredos. Art glass windows, electric lighting and furnace are some of the improvements."

The remodeled church war completed in 1922 and with its rededication another chapter in the history of Emanuel came to a close. The pastor served for twenty-two years and retired shortly after the death of his wife in 1937.

In recent times, historical societies have expressed dismay over the loss of the original church interior. The feeling is that another building should have been erected in order to preserve the historic interior. But the pastor and congregation of 1921 were thinking of functional uses of the building and people were not as historically minded as they are today. A few years ago, the question was asked what it would cost to restore the church to its original plan, at that time the figure was almost a hundred thousand dollars!

The Rev. George B. Ammon was called to the parish in 1937. It was now a three church parish: Brickerville, Penryn and Akron. Rothsville had decided to go on her own. The new pastor had many innovated and creative educational ideas. One unique project was to engage the entire congregation in writing the Bible in long-hand. The finished work is stored in a vault and put on exhibition.

Pastor Ammon kept very detailed church records in which he, reported the repainting of the interior, installation of pulpit and lectern lights, a new full set of paraments, the American and Christian flags and brass candlesticks. In his four years as pastor, the church was strengthened spiritually and materially.

The Rev. Henry L. Reed arrived in 1943 and he continued the good work. He served for seventeen years, during which time both Brickerville congregations became members of the newly organized Central Pennsylvania Synod (1953). Pastor Reed had special observances of the 215th anniversary, the 220th anniversary and the 225th anniversary. In 1955 a new Wurlitzer Electric Organ was purchased as part of the anniversary celebration. The pastor increased Communion services to four times a year, instead of two. Pastor Reed's personal message in the 225th Anniversary Booklet is worth preserving. He wrote:

"We, the members of Emanuel Church, cherish her 225 years of continual service to God and to the people of this area. We cherish also our 148 year old church building, our well-preserved records, our rare old pewter communion vessels, and our fine old cemetery. Yes, we cherish our history and those evidences of the past that make our heri- tage real to us.
We celebrate our anniversary this year with praise and thanksgiving to God under Whose guidance and strength our church has lived and worked through the years, and humbly pray that, in spite of her age, He would give to Emanuel a youthful spirit and vigor to take her part in the on-going work of the Kingdom."

This message is pertinent for today for its substance is timeless.

When The Rev. Robert C. Davis was called in 1961, the parish consisted of two congregations: Emanuel and St. Paul, Penryn. The parsonage was still located at 418 Linden Street, Lititz, Pa., where Pastor Reed had resided. There was continued concern for the upkeep of the property. The church exterior was painted, and extensive work was done on the first floor. The old, wide floor boards were disintegrating and a new flooring was laid over them in order to preserve the old flooring.* The interior of the church was repainted. It was also decided that the steeple should be painted. This was a rather costly job due to the fact that unionized steeplejacks had to be employed, but the work was well done and devoid of accidents.

* When the flooring had to be repaired, it was found that the "great planks" were supported by tree stumps. One of the workmen, it is reported, found a bottle of whiskey dated early in the nineteenth century. This "find" brought to remembrance that whiskey distilling was big business in America at that time having been made since the arrival of the Quakers around 1682. Twenty-two distilleries were counted in Lancaster County by the year 1782. And by 1775 there were 139 licensed taverns in the county. Even the churches got into the act for distilling and drinking whiskey was actually a way of life. The reason for its wide-spread use and popularity was the over abundance of grain and the belief that whiskey had medicinal qualities. Farmers served it to their workers in the morning and in the afternoon- their coffee break! This practice continued even into the twentieth century, The distilleries peaked about 1815 when the Lancaster County Commissioners reported 519 distilleries.

Pastor Davis gathered together the historic pewter. Some pieces were kept in different households in order to thwart theft. The pewter was photographed and appraised and stored in a bank vault. Since then it has been exhibited on various occasions. The church records were also checked and cataloged. It was also agreed by the congregation to purchase a new set of paraments. The pastorate which ended in 1971 left the congregation in a sound financial position.

After Pastor Davis retired, the congregations of the parish conducted a self-study which was Synodically guided. The result was a decision to separate Emanuel and St. Paul's, Penryn. For some time Penryn had given serious thought to calling her own pastor and now the opportunity was at hand. At the same time, the feeling was prevalent that closer ties and relationships should exist between the two Brickerville churches. After much discussion, it was resolved that "St. John Lutheran Church and Emanuel Lutheran Church should agree to share a pastor for a four year period of time." This was classified by the Synod as "Special Service."

The Rev. John M. Vought, Jr. was called to this "Service" by the Executive Board of the Central Pennsylvania Synod on December 1, 1973. He served both congregations for almost four years before accepting a "call" to York. In the interim between Pastor Davis's retirement and the calling of Pastor Vought, the parsonage in Lititz had been sold. The new pastors at Penryn and Brickerville bought their own homes with the financial assistance from both congregations in the form of low-interest loans and allowances.

Pastor Vought introduced a number of innovations with the approval of the Church Council. In keeping with the modern trend, banners were made and displayed. At a special time in the Chief Service, members greeted each other with handshakes. The pastor had a very active youth program which included field trips. On two occasions the parish youth spent a weekend in New York City becoming acquainted with social problems. It was a very friendly and enjoyable relationship between the pastor and the young people.*

* At the time of the nation's Bicentennial, Pastor Vought issued special church bulletins with historic pictures and information. He also published a congregational booklet in which pictures of the pewter and the old church were shown. These items could very easily become important to collectors.

The Rev. Lawrence R. Tropp became pastor of the parish shortly after Pastor Vought moved to York. Pastor Tropp's ministry has been too brief to include it in a historical record; that will be listed in a future chapter. However, it must be said that his ministry is well-pleasing to the congregation. He is a very energetic man and well fortified with enthusiasm. His pastoral care and love for the members can only mean a successful ministry. We are all grateful to the Lord that the Spirit has brought us together.

When a man is ordained a minister in the Lutheran Church, and when he ;Is installed as a pastor, he is asked:

"Will you preach and teach the pure Word of God, and administer your office in accordance with the Confession of the Evangelical Lutheran Church?
Will you adorn the doctrine of our Saviour by a godly life and conversation?"

In surveying the history and the development of Emanuel Church, every pastor has been faithful to his pledge. It is counted as a blessing that the pastoral record for 250 years is not blotted by scandal.

No congregational history would be complete without a word of praise and commendation for the services of the members. From 1730 to 1980 Emanuel has also been blessed with consecrated lay workers who have given time and talent unstintingly. Each age, including the present, the church has had her Stiegels, Heynes, Zartmans, devoted and faithful teachers. Thus it is that the Church of Jesus Christ is established on a firm and enduring foundation.

In June 1913, at the Red Rose Festival held in Zion Lutheran Church, Manheim, Pa., The Rev. A. R. Steck, D.D., delivered a sermon on the text, "Upon the tops of the pillars was lily work. So was the work of the temple finished." (I Kings 7:22). He was speaking about the life and work of Henry Stiegel but we can apply the text and its meaning to all those who had a share in bvilding the Emanuel congregation during the 250 years. Dr. Steck said that the lily work which crowned the pillars whose names were Jachim (He shall establish), and Boaz (In it is strength), was "the spirit of a glowing love for the Lord and Master and for the Church." This was the lily work upon the pillars' the "fruits of a most refined spiritual mindness." So may it ever be.

The original Constitution of the church was drawn up in 1769, and "confirmed" on the 24th of December. It was written, but not composed, by Henrich Stiegel-in German, of course. The instrument is divided into two parts: 1. "of the government of the congregation," designated as chapter one; and, 2. "of the members of the congregation," chapter two. The follow- ing is an excellent translation bythe Rev. F. J. F. Schantz, D.D., written in 1883:

1. That land may first be purchased for church and school purposes, by one or the other naturalized citizen, according to the laws of the land, as the property of themselves and heirs, and then by proper declaration consigned and entrusted to a certain number of true men for the use of the congregation.
2. That it may be by them, for all future times, with all its buildings and appurtenances be assigned to the use of the divine wor- ship doctrine and discipline of one and the other of these Protestant congregations as they shall find countenance and protection from the laws of the land.

1. That necessary land (if none be already had) be obtained with - consent of their congregations, that buildings for church and school purposes be erected, and then paid for by money donated for them by the congregation:
2. That the land and the buildings be appropriated to no other use than pointed out in the declaration for the benefit of the congre- gation, and be preserved in good condition out of the treasury of the congregation: 3. That the Evangelical Lutheran Doctrine of Discipline be preserved and continued by able and exemplary teachers; and all properties failing to the congregation may be secured and applied to the benefit of the congregation:

1. They either resign, or
2. Are formally and lawfully convicted of departing from the Evangelical Lutheran Doctrine and Sacraments; or fall into open works of the flesh, according to Galatians 5, verse 19, and after proper and unheeded exhortation, according to Matthew 18, verse 15, do not reform; or,
3. If they remove from Warwick, or,
4. IF THEY EXCHANGE TIME FOR ETERNITY AND DIE, God grant, a happy death.

1. The minister and the whole remaining members of the church council shall examine the names of all those who have subscribed these regulations, are male members (communicant), and shall without partiality and to their best knowledge and belief as before God, write out the names of such members that lead a Christian and exemplary life, and have a good report, and shall present them at the annual reckoning day and meeting of the congregation that the present church council and all members of the congregation who are present, may deposit their written and folded votes upon the table and thus elect by a free election and choose out of the names presented, a new trustee.
2. Whoever of the three proposed men shall have received a majority of votes (for trustee), shall by the minister of the congregation be publicly reminded of his duty, and shall be entered into the minutes as a regular trustee and shall remain in office, until according to the above mentioned four points, a change takes place. 3. Should, however, a trustee elected by the congregation refuse to accept office, or after a short time decline to serve, without having proper cause, then he shall pay a fine into the public contribution and then,
4. The congregation shall in the above mentioned manner, by a new and free election of one of the best members endeavor to complete the number of Trustees.

-All this must be done in the presence of the whole church council, be published to the congregation, and recorded in the minutes.

VII. With respect to the election of the deacons, the whole church council shall, at the annual church meeting, present six of the most orderly of the church members, out of which the present congregation shall elect new deacons by a majority of votes, and such shall, at the public worship, be installed by the minister.

VIII. The duties of the deacons are in general as follows:
1. Give all necessary assistance at public worship and divine services, and the administration of the Sacraments;
2. Collect and carefully keep and note down the contributions;
3. Look to and preserve good order at divine services;
4. If they see or hear of disorders, offenses and contentions in the congregation, or notice any damage to the church and school buildings, to report such to the annual committee, that assistance may in time be given;
5. Call together in case of necessity, the committee, and especially attend the meeting of the church reckoning, give in their accounts, give their votes, when any important matter is to be decided or elected.

IX. When more important things occur and the whole church council must meet, it shall be publicly announced by the minister the Sunday previous, and the time mentioned, when no member without good reason shall be absent, and no resolution shall be valid, unless voted for by two-thirds of the whole church council, and published to the congregation.

X. Against the preacher, school teachers, trustees, elders and deacons, no complaint shall be received without two or three credible witnesses, according to Timothy 5, verse 19, because such offices, if they are carried out according to the mind of Christ, incur the hatred of the world, and the bitter enmity of the kingdom of darkness. But if actual faults or works of the flesh, according to Galatians 5: 19-21, be proved against them, and have become publicly known, then according to the rule Christ in Matthews 18, the degrees of exhortation shall, without respect of person, be faithfully exercised toward them, and if no true reformation and apology ensue, then shall the exclusion and new election follow.

1. Be baptized according to the command of Christ;
2. Must receive the holy Sacrament in and with the congregation;
3. Must not live in open works of the flesh, but lead a Christian life, and follow some honest occupation;
4. He must give his willing contribution liberally and cheerfully, according to his means, to the support of the Christian school teachers;
5. Must be subject to Christian discipline and order, and when he has failed, permit himself to be corrected in brotherly love by the church council or committee;
6. And next to God and the government of the land, so to conduct himself toward faithful ministers, trustees, elders and deacons, that they may perform their office, not with sorrow but with joy.

1. Be admonished by the minister alone, and exhorted to true repentance, and if this have no effect, the exhortation
2. Before the committee shall be repeated, and if this will do no good,
3. time, It shall take place before the whole church council for the last
4. And, if such member should nevertheless show himself obstinate, and wantonly continue in sin, and will not be guided by faithful teachers, nor other elders and deacons, they shall be excluded, and shall not share, vote or office or right in the congregation and its properties until by the goodness and severity of God, they turn and apologize in one or the other public confessions for their given offenses, and are willing to conduct themselves according to Christian order, which God may grant for Christ's sake. Amen.

The above church regulation shall remain firm and valid in our Evangelical Lutheran Congregation is Warwick, until two-thirds of the church councfl, with the consent of two-thirds of the regular communicant, male members of the congregation shall find it necessary and beneficial to improve any thing in the same, to add to, or to take any thing from the same.

Confirmed by our own signatures, done at Warwick the 24th of December 1769."

Henrich Von Stiegel
Daniel Kuhn (temporary pastor-not ordained)
Valentine Shober and others
Note: This is a translation from the German, therefore, sentence structure is labored, along with other losses in the act of translation.

Historic churches receive numerous requests for genealogical information and Emanuel is no exception. The information about early American ancestors may only be found in church records, ship passenger lists, or information found in the history of German pioneers. Church records seem to be the best available evidence.

In these days when people have become extremely interested in their Scroots," a list of family names in the first church record may be informative and helpful. The list spans the years from 1731 to 1772 and the names in the index are the names of the fathers of the children baptized during that time. The list also contains a few names of adults who were baptized. The list of names follows.

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