American Lutheranism | Page 8

Israel Acrelius, who arrived in 1749, saw the language question
become acute, served Episcopalian congregations, and returned to
Sweden in 1756, where he published (1759) a description of the
conditions in New Sweden; Olaf Parlin, who arrived in 1750 and died
in 1757; Dr. C. M. Wrangel, who was provost from 1759 to 1768,
assisted in rejuvenating the Pennsylvania Synod in 1760, and began a
seminary with Peter Muhlenberg, Daniel Kuhn, and Christian Streit as
students; Nils Collin, whose activity extended from 1770 to 1831,
during which time he had eight Episcopalian assistant pastors in
succession.
11. Church-fellowship with Episcopalians.--In 1710 Pastor Sandel
reported as follows on the unionism practised by the Swedes and
Episcopalians: "As pastors and teachers we have at all times maintained
friendly relations and intimate converse with the English preachers, one
always availing himself of the help and advice of the other. At their
pastoral conferences we always consulted with them. We have
repeatedly preached English in their churches when the English
preachers lacked the time because of a journey or a death. If anywhere
they laid the corner-stone of a church, we were invited, and attended.
When their church in Philadelphia was enlarged, and the Presbyterians
had invited them to worship in their church, they declined and asked
permission to come out to Wicaco and conduct their services in our
church, which I granted. This occurred three Sundays in succession,
until their church was finished; and, in order to manifest the unity still
more, Swedish hymns were sung during the English services. Also
Bishop Swedberg [of Sweden], in his letters, encouraged us in such
unity and intimacy with the Anglicans; although there exists some
difference between them and us touching the Lord's Supper, etc., yet he
did not want that small difference to rend asunder the bond of peace.
We enter upon no discussion of this point; neither do we touch upon
such things when preaching in their churches; nor do they seek to win
our people to their view in this matter; on the contrary, we live in
intimate and brotherly fashion with one another, they also calling us
brethren. They have the government in their hands, we are under them;

it is enough that they desire to have such friendly intercourse with us;
we can do nothing else than render them every service and fraternal
intimacy as long as they are so amiable and confiding, and have not
sought in the least to draw our people into their churches. As our
church is called by them 'the sister church of the Church of England,' so
we also live fraternally together. God grant that this may long
continue!" (G., 118.) Thus from the very beginning the Swedish
bishops encouraged and admonished their emissaries to fraternize
especially with the Episcopalians. And the satisfaction with this state of
affairs on the part of the Episcopalian ministers appears from the
following testimonial which they gave to Hesselius and J. A. Lidenius
in 1723: "They were ever welcome in our pulpits, as we were also
welcome in their pulpits. Such was our mutual agreement in doctrine
and divine service, and so regularly did they attend our conferences that,
aside from the different languages in which we and they were called to
officiate, no difference could be perceived between us." (131.)
12. Absorbed by the Episcopal Church.--The evil influence which the
unionism practised by the Swedish provosts and ministers exercised
upon the Lutheran congregations appears from the resolution of the
congregation at Pennsneck, in 1742, henceforth to conduct English
services exclusively, and that, according to the Book of Common
Prayer. In the same year Pastor Gabriel Naesman wrote to Sweden: "As
to my congregation, the people at first were scattered among other
congregations, and among the sects which are tolerated here, and it is
with difficulty that I gather them again to some extent. The great lack
of harmony prevailing among the members makes my congregation
seem like a kingdom not at one with itself, and therefore near its ruin."
(335.) The unionism indulged in also accounts for the trouble which the
Swedes experienced with the emissaries of Zinzendorf: L. T. Nyberg,
Abr. Reinke, and P. D. Bryzelius (who severed his connection with the
Moravians in 1760, became a member of the Pennsylvania Synod, and
in 1767 was ordained by the Bishop of London). Unionism paved the
way, and naturally led to the final undoing of the Lutheran Swedes in
Delaware. It was but in keeping with the unionism advised from
Sweden, practised in Delaware, and indulged in to the limit by himself,
when Provost Wrangel gave the final coup de grace to the first

Lutheran Church in America. Dr. Wrangel, the bosom-friend of H. M.
Muhlenberg, openly and extensively fraternized not only with the
Episcopalians, but also with the Reformed,