Our Rich and Storied Church History

The following is an except from "Proceedings and papers read before the Lehigh County Historical Society" Volume II (1910) by Reverend C.J. Cooper, D.D., who wrote about the humble beginnings of Jerusalem Evangelical Lutheran Church of Eastern Salisbury:

The Lutheran and Reformed congregations of Jerusalem Church, also known as "Die Morgenland Kirche," of Eastern Salisbury, no doubt, to distinguish it from the Jerusalem Church, of Western Salisbury, were privileged, by the grace of God, to celebrate their Sesqui-Centennial, July 24-25, 1909.

It is right and proper that some account should be given of the history of these congregations. While we are happy to find that a good beginning was made in 1759 to make a proper record of the origin of these congregations, it is a matter of great regret that so little was recorded during the first century of their existence. Only since 1848 have the records been kept with some degree of regularity and completeness. It will, therefore, not be possible to give a full and satisfactory history, because the necessary records are wanting. This fact should, however, teach the present generation the very important lesson to see that, from this time forth, the records of all departments of the congregations should be carefully made and faithfully preserved.

The Early Settlement.

On March 18, 1732, Thomas and Richard Penn, the Proprietaries of Pennsylvania, issued a warrant to the Surveyor General to lay out a tract of 5,000 acres in this part of the State to Thomas Penn and heirs. Thomas Penn assigned this warrant to Joseph Turner, and Joseph Turner assigned the same to William Allen, of Philadelphia, September 10, 1735. Other warrants were issued to Thomas Graeme for 2,000 acres, James Bingham for 2,000 acres, Casper Wister for 1,500 acres, James Hamilton for 1,000 acres, Patrick Greame for 1,000 acres; and in the same year 3,000 acres in 500-acre parcels were granted on the Lehigh River.

Soon after 1735, these tracts were opened for settlement, and many of the earlier settlers in the lower counties of Bucks and Philadelphia, as well as the newer immigrants, began to occupy these hills and valleys. C. A. Groman, Esq., a native of these parts, and an eminent attorney of our county, has with much labor and expense searched the original records of the State and Counties of Bucks, Northampton and Lehigh, for the purpose of tracing the titles to the different properties, and it is his expressed opinion that most of the early settlers in these parts were squatters. In the spring of 1736, William Allen confirmed 200 acres to Solomon Jennings, which in 1757, passed into the hands of the Geissinger family, in whose hands they remained for generations, until within recent years they passed into other hands, and are now owned by the New Jersey Zinc Company. Twenty years after these parts were thrown open to settlers, Northampton County was formed out of Bucks County, by Act of Assembly, March 11, 1752, when James Hamilton was Lieutenant Governor, Thomas and Richard Penn, Proprietaries, and George II, King of England.

In the fall of the same year, October 3, 1752, "The petition of divers persons, inhabitants of a tract of land, eight miles long by three miles broad, bounded on one side by the West branch of the Delaware River (Lehigh River) and on the other side by the respective townships of Upper Saucon, Upper Milford, Macungie and Whitehall, praying that the same may be laid out in a township to be called Salisburg, was allowed "by the Court at Easton. Adam Plank was appointed the first constable for the township, and on September 16, 1755, Peter Bogert was chosen to this office. March 25, 1758, Bernhard Straup and Jacob Ehrenhart were appointed Overseers of the Poor by the Court.

In 1756, Bethlehem was a town of 510 inhabitants. In those days the roads were few. In 1745, a road was granted from Macungie to the Lehigh at Bethlehem and laid out, but for 15 years it was no more than a bridle path, and it was after 1760 before it became in any sense a wagon road.

The name of Salisbury has had different spellings, and among our German people it has been and is yet called Salzburg. Some claim it is of English origin, while General W. W. Davis, in his history of Bucks County, claims that its proper spelling is Salzburg, so called after a place in South Austria. The more generally accepted spelling is Salisbury, and because the original warrants for land were given to Englishmen principally, it is supposed that the township derived its name from the Salisbury in England. In the petition of 1752 for a township the name is given "Salisburg."

This petition for a township was handed to the Court at Easton. We looked there to find the original document as it would be a matter of great interest to know who the signers were in 1752, but we failed to find it. The record of the Court granting the petition is preserved, but not the petition itself.

Religious Conditions.

According to Rev. William Smith, D. D., the first Provost of the University of Pennsylvania, the Church Membership in Pennsylvania in 1759, was estimated as follows:

Presbyterians, 55,000; Quakers, 50,000; Lutherans, 40,000; Reformed, 30,000; Mennonites, 30,000; Episcopalians, 25,000; Catholics, 10,000; Moravians and Dunkards, 5,000.

Both the Lutheran and the Reformed congregations in Eastern Pennsylvania were then already organized into a Synod and a Coetus, and were actively engaged in caring for the tens of thousands of their adherents, scattered far and wide throughout this and other provinces, most of whom driven by religious and political necessities from their homes beyond the sea, had but recently come to America, and here in Pennsylvania sought and found a place of refuge and of peace. The great majority of them were poor people. Those who had possessions in the old country, in many cases, had to give them up or sacrifice them, or if they were fortunate enough to bring them with them were swindled out of them in securing passage, or robbed after they reached this land. They sought for themselves the hills and valleys where water and timber were found in abundance. Though preceded by the English, Scotch and Welsh in coming to America in large numbers, Mr. Eckley B. Coxe, late of Jeddo, told the writer while traveling on a railroad train, the story how the Pennsylvania Germans came into possession of the rich and fertile valley lying between the South, or Lehigh Mountain and the Blue Ridge. He said, when the English and Scotch Irish came and saw the immense forests and contemplated the enormous task of clearing this valley, they despaired of the task and moved on to other and lighter soil. Then later on the Germans came along and prospected in this same valley, and with good common sense judged that where these mighty trees of the forest grew there must also be good virgin soil, and being brought up to labor diligently with their hands, as well as with their brains, they were not too lazy, nor too stupid to go to work and clear the land, and now they held it and their children would continue to hold it for all time to come. These Germans brought with them their Bibles, large substantial folios, with lids of wood and bound in hogskins, their catechisms, hymn books, Stark's Gebetbuch and Arndt's Wahres Christenthum, and these they treasured, used and applied. After securing for themselves a shelter, a home, they invariably longed for and also secured for themselves and their children a church and a school. In some instances the Lutherans would provide their own church, and the Reformed did the same; in other localities the Lutherans and Reformed would unite in building their church and provide a school for their children. The harvest in those days was great, but the laborers were few and the people had to do the best they could. There were no colleges and seminaries to provide a ministry; the mother churches in Europe did what they could to send men and means to carry on the planting of the church in this land; but these were far from being adequate. Unprincipled men, time and men servers, took advantage of the situation and passed themselves off as preachers, and the people in their desire to hear the Gospel, and to make use of the sacraments, were willing to put up with such who claimed to be ministers of the Gospel, though they had no credentials testifying as to their character and profession. In this way the people were often imposed upon, and paid, in many instances, dearly for their experience.

At this time, 1759, the only other churches in this vicinity were the Blue Church; Lower Saucon Reformed; Jordan Church; Easton; Jerusalem, Western Salisbury; Macungie or Lehigh Church; Egypt; Zionsville and Old Williams Township. The Moravians at Bethlehem and Emmaus, also had organizations.

Why, since there were Lutheran and Reformed congregations in Jerusalem Church, Western Salisbury, not more than a few miles distant, organized in 1741, these congregations in the Eastern part of the same township should be organized 18 years later, remains unanswered. We know that in other cases, difficulties arose, parties were formed, and separations took place, but whether this was the case here, we have no evidence. We have in the archives of these congregations the original record begun in 1759. This is well preserved and is kept for safe keeping in the fireproof safe of Mr. James W. Larash. The record is in the handwriting of Rev. Daniel Schumacher, and begins "In the Name of God, Amen." "The Christian Evangelical Lutherans and Reformed, both adhering to the Protestant religion, have together erected a church in Salzburg township in Northampton County, in the year of the Lord 1759. This church was built after the Indians had again ceased to burn and to kill in this neighborhood, and by poor people only, who were, however, assisted by their brethren with small contributions."

"The first preacher on the part of the Reformed Congregation, at the dedication of this new church, was the Rev. Rudolph Kidwiler, popularly known as the Swiss preacher. A Lutheran minister had also been selected for the dedication, but it was not possible for him to be present. The second preacher on the part of the Lutheran congregation was the Rev. Daniel Schumacher. His text at the dedication of this new church was from the Prophet Haggai, Chap. 2: vs. 7, 8 [9]. 'The glory of this latter house shall be greater than of the former, and in this place will I give peace.' Held 1759, Sixth Sunday after Trinity, in the afternoon at 2 o'clock."

"The first elders and deacons were Christian Kaub and Matthis Gurth, Conrad Jacobi and John George Weber."

"The deacons who were elected at the beginning of this new church, have the right for themselves and also for those elders and deacons who shall succeed them, to sit side by side in their pew, and the offerings that shall be gathered at the service held by either preacher, shall be carefully preserved by both congregations and elders and applied to the church.

[Signed]

Christian Kaub, Lutheran deaconGeorge Weber( "Because George Weber separated from our church Christian Liesz, whose name comes next, was elected in his place a Lutheran deacon.")Christian LieszConrad Jacobi, Reformed deacon."

The Rev. Daniel Schumacher, after preaching three years in Nova Scotia, was obliged to leave there because the people were too poor to support him. He came to New York, and from there the Rev. John A. Weygand recommended the theological student, Schumacher, to the Ministerium for ordination. For some reason Schumacher was never received into the Ministerium. It is known that he served a number of congregations in Berks and Lehigh Counties from 1754–1774. From 1755–58, he was pastor of Trinity Church, Reading, and also served other congregations in that vicinity. He labored in Egypt, and at one time had as many as sixteen congregations. His remains are buried in the graveyard of the Weisenburg Church, Lehigh County. The Schumachers and Shoemakers, of Lehigh County, are his descendants. In the Theological Seminary, at Mt. Airy, Philadelphia, his private baptismal records, containing several thousand baptisms, are found. He wrote a very legible hand. His records in this congregation dated from July 22, 1759, the day of dedication, with one or two interruptions to 1768.

Baptisms were generally administered by him in church on the occasion of his visits on Sunday. When performed elsewhere he indicates the place. The first baptism recorded is that of George David, a son of David and Martha Hamman, born July 11, 1759; baptized July 22, 1759. The sponsors were George Spohn and his wife, Maria. The names of families that appear in this old record, besides those mentioned, are Kaub (may this not be the original spelling of the name now so numerous in this vicinity, Cope?), Hertzog, Eberhard, Weber, Miller, Emich, Schoener, Giesz, Claus, Boehm, Wagner, Hartman, Duerr, Smetzer, Brasser, Lazarus, Kotz, Stahl, Gorges, Nagel, Theyle, Mertz, Rentzheimer, Rassmus, Gernet, Lehr, Stuber, Appel, Rubb, Schneider, Kaiper, Grumbach, Ziesloff, Schwencker.

In 1769, Rev. Lizce baptized two children. The last baptism in this book was on May 21, 1786, when Rev. Carl Christoph Goetz, preacher at Jordan, baptized John George, son of John William Kaup (or Cope) and wife, Maria (nee Rentzheimer), born January 12th. The sponsors were George Kaup and Christina Rentzheimer.

There is only one list of communicants found in this record, dated April 23, 1791. The names of those who presented themselves are:

Male.

1. Elder Henry Rentzheimer.

2. Michael Stahl.

3. Christian Gernet,

4. Peter Stoehr.

5. John Gernet.

6. Conrad Ran.

7. George Gernet.

8. George Ueberroth.

9. George Duer.

10. George Kaup.

11. Frederick Kaup.

12. Peter Nagel.

Female.

1. Catharine Rentzheimer.

2. Elizabeth Gernet.

3. Elizabeth Stoehr.

4. Elizabeth Gernet.

5. Margaret Rau.

6. Margaret Gernet.

7. Barbara Dur.

8. Maria Teyler.

9. Agnes Ueberroth.

10. Susanna Kaup.

11. Catharine Moren.

12. Maria Krone Arassmuss.

13. Maria Margaret Teyle.

14. Hannah Nagel.

Of this list of communicants, it will be of interest to learn that "Elder Henry Rentzheimer," whose name appears first on the list, was a clock maker, and quite recently we saw one of his clocks, containing chimes, in the home of Mrs. Elmer Reiss, near Friedensville, made by Henry Rentzheimer in 1789, for John Ehcschelman, the great-great grandfather of Mrs. Reiss.

In connection with the name Gernet it will also be of interest to state that Mrs. Elmer Reiss has in her possession a nest of handsome pewter dishes, that have come into her hands from the Gernet family, with whom she is related. Mrs. Reiss also has several chests made in the 18th century.

In the rear of the book is the following record:

"Alpha Omega."

"A list of articles that have been bequeathed and contributed in the Evangelical Lutheran Church, as follows:

"Anno 1759, Elizabeth Ottern gave a white table cloth for the Lutheran congregation. Anno 1760, Martin Schneider gave a pewter cup for use in the Holy Sacrament of the Altar, for the Lutheran congregation, and also a white cloth."

From 1791 to 1848, a period of 57 years, there is no record of any kind to be found. Nor have we thus far come across any account why there is this break of over half a century. We know that this was the period of rationalism and indifferentism, during which many pastors and, therefore, also many congregations, became lax in matters of religion.

Another fact may have had its influence. In 1793, a congregation was organized and a church building erected in Upper Saucon, where Friedensville is now located, called Frieden's Church. Tradition has it that the old church, erected in 1759, became dilapidated, and the people were too poor to erect a new one and thus were led to throw in their resources and membership with this new enterprise, and that the regular services ceased in Jerusalem, but that burials were continued in the burial ground.

Rev. John Conrad Yeager and his son, Rev. Joshua Yeager, served Frieden's congregation, in connection with a number of others, for 93 years. It is very probable that this section, contiguous to Frieden's congregation, was under the pastoral care of the Yeagers during this interim of 57 years. In the Memoirs of Rev. Joshua Yeager, by A. R. Horne, D. D., we find the statement that "he also served Jerusalem Church in Salisbury from 1843 to 1883."

Under Rev. Joshua Yeager's ministry, new life and activity manifested themselves, so that in the spring of the year 1847, on Ascension Day, May 13, the cornerstone of the present church was laid, and the same was dedicated on Saturday and Sunday, October 9th and 10th. Services were held on both days in the forenoon and afternoon. The Building Committee consisted of two Davids and two Solomons, viz., David Giesz and David Moritz, Solomon Diehl and Solomon Boehm. These facts we gathered from the Friedensbote and Republikaner of 1847, in which papers were inserted the advertisements of the cornerstone laying and of the dedication, over the signatures of the above Building Committee. It may be of interest to read these advertisements as they appeared in the papers in German and here translated into English.

Ecksteinlegung

Donnerstag, den 13ten Mai (Himmelfahrtstag) soll der Eckstein zur Erbauung der neuen gemeinschaftlichen Kirche im oestlichen Theil von Salzburg Township, Lecha County, gelegt werden, wobei mehrere fremde Prediger gegenwaertig sein werden. Die Bethlehemer Musikbande wird ebenfalls zugegen sein. Die Nachbarn und das Publikum sind hoechlichst eingeladen beizuwohnen.

Es wird nicht erlaubt starkes Getraenk daselbst zu verkaufen.

BaumeisterDavid MoritzDavid GieszSolomon BoehmSolomon Diehl

Translated:

Cornerstone Laying.

On Thursday, May 13th (Ascension Day), the cornerstone for the erection of the new Union Church, in the Eastern part of Salisbury Township, Lehigh County, will be laid, when a number of ministers from other parts will be present. The Bethlehem Band will also be present. The neighbors and the public in general are cordially invited to be present.

"The selling of strong drink on this occasion is forbidden."

Building Committee

David Moritz

David Giesz Solomon Boehm Solomon Diehl

Kirchweihe.

Am Samstag und Sonntag den oten mid loten October, soll, so der Herr will, die neuerbaute gemeinschaftliche Kirche in Salzburg Township, Lecha Co., dem Dienste des Dreieinigen Gottes feierlichst geweiht werden, bei welcher Gelegenheit, an beiden Tagen, Morgens und Nachmittags Gottesdienst sein wird.

Alle Christliche gesinnte Leute in unserer ganzen Umgegend, sind freundschallichst eingeladen, diesem unserm KirchweihFest, welches durch Musik u Gesang noch erhohet werden soll, beizuwohnen, und die Gemeine mit ihrer Gegenwart zu erfreuen.

Alle sogenannte "Marketendern" wird, jedoch zu gleicher Zeit angezeigt, dasz es ihnen durchaus nicht gestattet werden wird, geistige Getraenke irgend einer Art an der Kirche oder in der Naehe derselben, zu verkaufen. Gegen solche, die etwa keine Ruecksicht auf dieses Verbot nehmen wollen, und sich doch unterstehen starke Getraenke zu verkaufen, wird mit Ernst und Strenge nach den Gesetzen verfahren werden.

Baumeister David Giesz David Moritz Solomon Diehl Solomon Boehm

Translated:

Church Dedication.

On Saturday and Sunday, October 9th and 10th, Providence permitting, the newly erected Union Church, in Salzburg Township, Lehigh County, will be most solemnly dedicated to the service of the Triune God, when there will be divine services on both days, forenoon and afternoon. All the good Christian people in our whole neighborhood are most cordially invited to attend and to rejoice our congregations with their presence on this our feast of dedication, that will be further enhanced through singing and music.

The so-called "sutblers" are, however, notified at this time, that they are positively forbidden to sell any spirituous liquors of any kind at or near the church. Those who will pay no attention to this order and will yet undertake to sell strong drink, will be prosecuted with rigor and severity according to the law.

Building Committee David Giesz David Moritz

Solomon Diehl

Solomon Boehm

Through the kindness of Mrs. Mary A. Brobst, the widow of Rev. S. K. Brobst, the founder of Der Jugend-Freund, who kindly consulted the first numbers of the paper, founded in 1847, we are able to give the names of those who officiated on the occasion of the dedication of the present church. On Saturday, October 9th, Rev. Joseph S. Dubbs, a Reformed minister, preached, and a Rev. Oberholzer. Of what denomination he was a minister is not stated. The Oberholzer name is prominent among the Mennonites, and it is possible that he belonged to that denomination. On Sunday, Revs. Leonard and Joshua Yeager officiated. Rev. Leonard was a Moravian minister. The act of dedication was performed on Sunday forenoon by Rev. Joshua Yeager, the Lutheran pastor. The Jugend-Freund states that "in general good order was observed and many people were present."

In the secular papers of that day, that we consulted, we failed to find any account of this occasion. Those were the days of the Mexican War and all available space was taken up with the exciting accounts of the battles fought and the victories won.

Church Records.

Nor have we been able to find any account as to the cost of the building. The records that have come into our hands, contain the baptisms and communicants. The title page of the record, begun in 1848, is as follows:

"Kircherbuch der Deutsch Reformirten Gemeinde in Salzburg Township, Lehigh Co., Pa."

The first entry says: "The following persons went to the table of the Lord on the occasion of the first communion on the part of the Reformed, October 22, 1848: George Doney, David Eschbach, Samuel Rinker, Louis Siegfried, Solomon Diehl, William Kram, John Diehl, Marie Trumbauer, Sarah Eschbach, Catharine Erich, Barbara Diehl, Catharine Glecknern. Letische Diehl, Jane Moritz, Susana Olb, Levina Jacoby, Marie Billiard (17).

Confirmed were Jacob Doney, George Kram, Franz Rinker, Robert Mover, John Billiard, Anna Marie Doney, Anna Julina Kram, Julie Ann Weber, Katharine Olb, Elizabeth Giess.

Then follow the communicants of April 6, 1849 (14), and one confirmation, viz., Ruben F Hoffart.

The list of November 25, 1849, follows, containing 13 names. On the next page is found the list of November 23, 1850, containing 11 names. Then the record of communicants ceases. Sixteen blank pages follow, when there is a "Record of all children who, through Holy baptism, entered the covenant with the holy Triune God by a Reformed minister." Fifty-seven baptisms are entered between May 14, 1848, and March 12, 1865. Then follow "the burials performed by Max Stern, Reformed preacher," three in all; the first one, November 30, 1848; the last one, September 14, 1849. Then begins a record of baptisms from March 13, 1864, to 1874, containing 85 baptisms. This ends the record in this book, when it is opened from the front part. When the book is turned around another record begins from the back part of the book. After several blank pages, we find written at the top, evidently in the handwriting of Rev. Joshua Yeager: "Auf den 24ten April 1848 sind folgende Personen hier zum Abendmahl gegangen:" On April 24, 1848, the following persons went to the communion at this place. No names follow, but in the next page this heading is found, also in Rev. Yeager's handwriting: "Folgende Personen haben sich zum erstenmahl in der neuen Jerusalem's Kirche in Salzburg Township Lecha County beim heiligen Abendmal eingefunden, den 24 April 1848 (Ostermontag) naemlich."

Translated: The following persons were present at the first communion in the new Jerusalem Church, in Salzburg Township, Lehigh County, April 24, 1848 (Easter Monday):

William Zoellner and wife Susannah, David Moritz and wife Anna, Michael Stuber, Christian Deily and wife Susannah, Christian Kaufer and wife Catharine, George Bauer and wife Maria, Michael Mosser, William Stuber, Helena Moritz, Elizabeth Lein, Louisa Ueberroth, Juliana Boehm, Elizabeth Deily, Frederick Stuber, Jacob Trumbauer, George Berger and wife Caroline, Emalinda Deily, Maria Stuber, Maria Yost, Maria Reichenbach. 26 in all.

Then follow the spring and fall communions of the Lutheran and Reformed congregations regularly to October 22, 1871, when the last Lutheran list contained 60 names. From 1872 on, each congregation kept separate record books. The Lutheran record contains the communion lists to June, 1900, and one more list which, however, has no date; likely this list was that of the fall of 1900. Between this last list and May, 1902, there is no record of communicants. The baptisms in the Lutheran record began with March, 1872, and end with August 24, 1884. We failed to find any Lutheran baptism record from August 24, 1884, to March 16, 1902, when the present record was begun. The Reformed record has been kept with greater regularity and completeness since 1872, as there was no change of pastorates for 35 years.

Taking the records as far as we have them since 1848, we have made a calculation to show the average communicants during these six decades and found the following: The average Lutheran communicants from 1848 to 1858 was 37; from 1858 to '68, 50; from 1868–78, 44; from 1878–'88, 46; from 1888–'98, 55; from 1898–1908, 62. The first communicants on the Lutheran side numbered 26, and the last one held this spring numbered 83, an increase of 219 per cent, since 1848. The Reformed communicants averaged from 1848–58, 15; from 1858–'68, 24; from 1868–78, 24; from 1878–'88, 37; from 1888–'98, 49; from 1898–1908, 46. The first communion on the Reformed side numbered 16; the last one this spring, 58, an increase of 262 percent, showing that the Reformed communicants increased since 1848, .043 per cent, more than the Lutherans.

We have the record of 25 confirmation classes since 1848, on the Lutheran side, aggregating 424 persons. The largest class was in 1871, when there were 27 confirmed; the smallest was in 1897, when there were only 6. The average size of the class was not quite 17.

On the Reformed side we have the record of 27 confirmations, aggregating 250. The largest class was in 1892, when there were 17; the smallest was in 1849, numbering one person. The average size of the class was a little more than 9.

Situated as Jerusalem Church is, halfway between two prosperous and growing centers of population, Allentown and the Bethlehems, these towns have constantly drawn on its membership, so that the congregations here have not been able to increase very materially. During the last 40 years new congregations, Lutheran and Reformed, have been organized at South Bethlehem, Fountain Hill, South Allentown and Allentown, all of which have drawn on this congregation for their membership. Generally, the active and energetic members are the ones who are attracted to the centres of industry, and thus not only quantities, but also qualities are removed from the country church, depleting it in both measures.

A better day, however, seems to be dawning on Eastern Salisbury. Much of the land has been cut up into building lots, new homes are being erected from year to year, and in time this will also bring more people into our church.

The congregations should be wise in laying their plans for the future, so as to draw the new material that is coming to this neighborhood, and not permit other denominations to come in and occupy the most advantageous sites, and thus draw not only the new, but also some of the older element to their side. Churches, like fishermen, must go where the fish are and not expect the fish to come where they are if they would catch them.