American Lutheranism | Page 9

departure for Sweden, suffered the Episcopalians to use him as a tool to deliver the poor, weakened, and oppressed congregations, whose leader he had been, into the hands of the Anglicans. (392.) On his way home Wrangel carried with him an important letter of introduction from the Episcopalian Richard Peters to the Bishop of London, the ecclesiastical superior of the Anglican ministers and congregations in the American Colonies. The letter, dated August 30, 1768, reads, in part: "Now Dr. Wrangel intends to utilize properly the general aversion [in Delaware] to the Presbyterians in order to unite the great mass of Lutherans and Swedes with with the Church of England, which, as you know, is but small numerically and in humble circumstances in this province; through union with the German Lutherans, however, we both would become respectable. According to Dr. Smith's and my opinion this could be effected through our Academy. In it we could establish a theological professorship; then German and English young men could be educated, and as their training would embrace both languages, they could preach German as well as English at places where both nations are mixed. That would unite us all and make us one people in life and love. It is a happy thought. I would desire your Excellency to speak with Dr. Wrangel, and encourage him as much as possible. In this matter I have written to the two archbishops, asking them to consider it carefully together with your Excellency. I am sure that now the opportunity is good to bring this desirable affair to a happy conclusion." (394.) In a document dated June 25, 1789, the Swedish government served official notice on the congregations in America that in future they could no longer expect help from Sweden, alleging that, whereas "the purpose, the Swedish tongue," had come to an end, it was but just that in future also the disbursements in Sweden should be discontinued. (401.) The result was that one congregation after another united with the Episcopalians. By 1846 the Lutheran name had disappeared from the last charter. Thus the entire Swedish mission territory, all of whose congregations exist to the present day, was lost to the Lutheran Church. The chief causes of this loss were: unionism, hierarchical paternalism, interference from Sweden, the failure to provide for schools and for the training of suitable pastors, and the lack of Swedish and, later, of English Lutheran literature. The report of the Pennsylvania Ministerium of 1762 remarks: "For several generations the Swedish schools unfortunately have been neglected in the Swedish congregations; Dr. Wrangel, however, has organized an English school in one of his parishes where Luther's Catechism is read in an English translation." From the very beginning the foundations of the Lutheran structure along the Delaware were both laid insecurely and undermined by its builders.
SALZBURG LUTHERANS IN GEORGIA.
13. Banished by Archbishop Anton Firmian.--Like the Swedes in Delaware, so also the Salzburg Lutherans in Georgia, as a Church, have disappeared in the course of years. The story of their vicissitudes and especially of their colony Ebenezer, however, has retained a peculiar charm. On Reformation Day of 1731 the cruel Archbishop Anton, Knight of Firmian, issued a manifesto which ordered the Evangelicals of Salzburg, Austria, either to return to the bosom of the Catholic Church, or to emigrate, leaving their property and their young children behind them. Some eighteen thousand Lutherans chose banishment rather than deny the faith that was in them. On their journey the exiles awakened lively sympathy by singing their Exulantenlied (Hymn of the Exiles) which Joseph Schaitberger had composed for those banished In 1685. The eleven stanzas of this hymn read in the original as follows: "1. I bin ein armer Exulant, A so tu i mi schreiba; Ma tuet mi aus dem Vaterland Um Gottes Wort vertreiba. 2. Das wass i wohl, Herr Jesu Christ, Es is dir a so ganga. Itzt will i dein Nachfolger sein; Herr, mach's nach deim Verlanga! 3. A Pilgrim bin i halt numehr, Muss reise fremde Strossa; Das bitt i di, mein Gott und Herr, Du wirst mi nit verlossa. 4. Den Glauba hob i frei bekennt, Des derf i mi nit schaema, Wenn ma mi glei ein Ketzer nennt Und tuet mir's Leba nehma. 5. Ketta und Banda wor mir en Ehr Um Jesu willa z' dulda, Und dieses macht die Glaubenslehr Und nit mei boes Verschulda. 6. Muss i glei in das Elend fort, Will i mi do nit wehra; So hoff i do, Gott wird mir dort Och gute Fruend beschera. 7. Herr, wie du willt, i gib mi drein, Bei dir will i verbleiba; I will mi gern dem Wille dein Geduldig unterschreiba. 8. Muss i glei fort, in Gottes Nam! Und wird mir ales g'nomma, So wass i wohl, die