# Der Lutheraner_St. Louis Missouri_1852 12 07_S1008
# AI translation — CHI Digital Archive (demonstration)

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cuse him); but all in vain. He sacrificed the unity of the congregation, and did not relent until it came to stand in two parties. And Pastor Gr. can be of good cheer about it to this very day? Moreover his conscience seems to tell him otherwise. Why else would it have appeared necessary to him that he avail himself of so many distortions, of which his "Report concerning the New Faction at Eden" is full? We are astonished at the countless distortions and false turns of phrase that occur therein, in order to whitewash his domineering driving. He must even make use of false accents, as we notice on page 59, in Siegmaier's story, in the little word he, "because he was poor." So too on p. 62 he imputes to us an opinion which we never held, when he communicates the words of the renunciation and accentuates the word "others"; as if we had meant that we would thereby speak of the "other adherents," who, namely, had remained faithful (?) to him. — Moreover the reader must know that we, the supposed "factionists," are not alone in bearing such testimony concerning Pastor Grabau's so-called report, but many in his own congregation at Buffalo give the "Synodalbrief" the fitting name: "Book of Lies"; for not a few know only too well how it stands with our affair and that of others. Would that such members at Buffalo, whose eyes are already opening, would also do what they are bound to do! Individuals indeed have done it, and have on that account been put under the ban by their "loyal-minded pastor" (?); among them an old gray-haired and acknowledged godly man, who in the most heartfelt but also most urgent manner had besought his shepherd to desist from his dreadful ragings and dishonesties. Whom should not the word of the Lord come to mind here: "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits." (Matt. 7:15, 16.) Further ground of exclusion,

VII. Because they in August (1848) also arbitrarily renounced their duly called schoolteacher and deposed him."

Answer: Consistently we had to give notice to the schoolteacher also. This fellow, as Pastor Grabau's informer, had in any case done much mischief in our congregation. Besides, he had otherwise deserved the deposition. For he brought a false charge in court against one among us, for which false witnesses were called and not merely a false oath sworn. The schoolmaster, however, had to withdraw from court in disgrace. Whoever would deny this or wished to have it proved, to him we stand at service. — Finally the

VIII. Ground: "Because they had already fetched the factionist preacher Bürger to themselves, and thereby publicly declared their persistence in sins."

Our answer: We had fetched the duly called Pastor Bürger from Buffalo to us and thereby publicly declared that we would not be without the pure, unadulterated Word of God and the holy Sacraments. We will also abide in the right, true church unto the end. To this may God help us! Amen.

Thus we have given account to the church, in accordance with the truth, concerning our exclusion. To her we leave it to judge whether we are still a part of her or, as Pastor Grabau says, a "faction." What we have spoken we have spoken only for the church's sake, not for the sake of Pastor Grabau. For with him, so long as he persists in his ways, we will have nothing to do. Also what Pastor Grabau's judgment upon this our defense may be, that concerns us little henceforth. We and many others with us know him as a man who very often has recourse to distortions; therefore it may please him also to write against us once more; we shall give no answer to it without necessity.

Finally we must still take up for answer some harsh accusations which Pastor Grabau brings against us in his report. Far be it from us to wish to assert that we had acted without fault in every respect in the pending disputes. We know it well that our old man has often shown himself therein. But just as well must we also accuse Pastor Grabau that he had in many ways given the occasion for it. The whole sad course of events he could have prevented, had he laid to heart the word of the Apostle: "Neither as being lords over God's heritage, but being ensamples to the flock." (1 Peter 5:3.)

P. 62, in the first note, Pastor Grabau cites two abusive words from two persons, "lout" and "boor." — We neither justify nor excuse these expressions, but cannot refrain from relating how it came about that the first expression was used. The man who used it no longer lives here, but in Wisconsin. He was one of the very poorest among us; so poor that he was often supported by good neighbors. This man also was to give the shilling. (Again a proof that the poor were not to be excepted.) At a meeting Buckelwald (that is his name) refused to give the shilling or to sign for it. Afterwards Pastor Grabau went to him in his house and pressed him to sign for the shilling, even if he could not give it; yea, they did not require it of him at all, but he was only to sign, in order that he might set a good example to others. Buckelwald let himself be persuaded and signed. Soon afterwards, however, it occurred to him that Pastor Grabau had indeed insisted at the meeting that all should give the shilling without exception. This ambiguous conduct went round and round in the man's head, and he became greatly angry at the dishonesty and cunning of Pastor Grabau, who had pressed him to sign. Hence also his vehement, unmannerly expression. —

The word "boor," used by the young man, cannot be laid to the charge of all of us. We have inquired whether this expression was really used, but can learn no certain ground. We will not dispute about it any longer, but repeat: If such an expression has been used by the said young man, we do not excuse him, but declare it highly unseemly and punishable.

P. 64, in the second note, Pastor Grabau says: "No sermon could any more be read where they did not, during the same, commit disturbances, after the same raging and abuse in the church concerning the order and the pastor." With this accusation Pastor Grabau would be justified in having called us "wild goats." But we must repudiate these accusations, for we have disturbed no divine service. Also, at the time when he called us "wild goats," Pastor Grabau did not charge us with the said disturbances, etc.; presumably because he could not prove it!

Something similar stands in a second note, p. 69. There we are supposed to have committed "mischief" particularly by this, that "one or another of us knocked at the door during divine service." We must indeed admit that this accusation is not without truth. The matter, however, stood thus: Pastor Grabau and his faithful ones held divine service for a long time behind closed doors and windows. Only at the back, through the schoolteacher's dwelling, was it permitted to go in. We, however, as honest people, wished to go in by the church door, and since it was locked, we knocked and thus begged for admission. It was, alas, not opened to us despite our knocking. — If we have erred herein, the judgment upon the Christianity of such shutting of doors we leave to the reader. —

(To be continued.)