d) great harshness and tyranny in word and deed during the catechism lessons towards confirmed and unconfirmed children. With words such as pfui!, shame on you, repeated one time after another. Boy, you're dreaming! — and if the children did not know something, he made them stand up for 10 minutes without saying a word. In deeds: He had sent the boy E. S. out of the church; he used abusive language against children, who did not know the lesson from the confirmation class and treated them as though they were little devils and hellions. He wanted to have nothing more to do with them and wished he had stayed in Wisconsin, etc. In the church, when a boy had mispronounced the word reputation in discussing the 8th Commandment, he did not correct the boy but rather led him by the shirt button to the front of the congregation and heaped word of shame upon him. e) harsh treatment of the entire congregation in that he banned all coughing in church and, in order to show it was possible to eliminate coughing, he told a profane story during the sermon of a soldier onboard ship, who was not allowed to cough because he would have been stabbed to death by the others. He also brought forth other profane and laughable allegories in his sermons, including Jewish vignettes delivered with a Jewish accent whereby the congregation was incited to laughter and then he punished them for laughing, as though the congregation had committed the vilest of sins!
f) Unseemly disturbance of the church service, in which he left the altar during the distribution of the eucharist in order to stop people from leaving. Another time he escorted a woman, who wanted to leave, by the arm.
After the above-described hearing the congregation in Martinsville decided to warn Pastor Krause one more time. This happened on September 15th. The written warning raised 26 points, some points on teaching, others on Pastor Krause's lifestyle. Two deputies of the congregation delivered the warning to him and the Senior Minister was requested to read it aloud to him in the presence of both deputies. The summary follows.
1) He should recognize that his resignation from office in Martinsville was a sin.
13) He left the altar during the distribution of the eucharist and placed himself before the church door in order to prevent congregation members from leaving.
14) In his sinful feebleness he had carried on with great harshness against his church children and neglected his ministry because he feared he might get sick again!
15) He was often loathe to visit the sick and bring comfort to the dying, fearfully avoiding such situations with his unfriendly behavior, for example with the words, "He was not a bedside preacher."
16) He preached separatism against his ministerial brothers - What are Pastor Grabau and Pastor Rohr to me! etc.
17) He also publically slandered the confirmed children of his brother in office, von Rohr, as if the confirmation instruction was not sufficient.
18) He taught indecent things concerning confession in that he threatened that those, who did not name their sins, would not receive absolution.
19) In his sermons he often threatened to leave his congregation if they were not ahppy with his preaching.
20) He held the Christian congregation in contempt and perplexed conscience when he stated, "There are not 10 people in the congregation, who have properly confessed." Additionally he said that he found no Christians in Martinsville.
21) He permitted members of his family to stay away from the church for long periods of time and, to the vexation of all, he permitted his eldest daughter to go out on walks during the church services.
22) Seeking his own personal comfort, he baptised children in his house, thus appearing to be lazy and contemptuous of public church service.
23) He made godparents, who had come a long way with their godchildren, wait to be baptised until he took a walk; this was a sinful sign of contempt for his church children and the administration of baptism.
24) He had created a scandal when he also did not attend church services in Buffalo, nor did he visit the church even once. Instead he went for walks during church services, contrary to Hebrews 10, 24. This was the major reason for his fall.
25) He wanted to abandon his church children in a congregational assembly and he called them Laodiceans without proof.
26) He vexed his congregation in that he wanted to do away with the third feastday and then he justified his actions with a lie.
After this warning from the Martinsville congregation was read aloud to Pastor Krause, he promised to examine all these points and to submit his declaration on September 23rd at our ministerial session. He showed himself to be as willing and accomodating as ever. We left him with a hope for his holy repentance. On Saturday evening, September 21st, he told Pastor Grabau that he wanted to go to Hamburg on the Elbe next year.
A.) Monday afternoon, September 23, 1850.
1.) those points were reinterated by which he might reconcile with his brothers in office.
2.) The points were reiterated by which he might reconcile with his congregation, concerning which it was necessary that there be accord among us in order to avoid many discussions and disputes before the congregation. Concerning points 1, 2 and 3 in the Martinsville warning he admitted his guilt after much explanation and refutation of his extenuating circumstances; it was especially difficult to convince him of the sins of deceitfulness. He conceded to point 4. He conceded point 5, that he had committed a sin in calling his ministerial brothers hierarchical because of the warning, however he called the charges of Emilie R. false and foolish. Dismissing this as yet another untruth, the Senior Minister reproached him: this has nothing to do with the triviality of particular subjects, and whether or not Emilie R. is or is not reliable; rather it deals with how this charge has been handled ministerially because the charge of greed had been raised against Pastor Krause and that charge had been raised by his own wife. The proof of greed would be established and it was not foolishness; it demanded investigation. The investigation was the result of his own admissions that he really did suffer from the sin of filthy greed. He should repentantly acnkowledge this. The proof of greed came from 1.) his own admission and that of his wife. 2.) His own previously covert existence when he acquired and saved money. 3.) His own remarks to Pastor Grabau - nothing had been added to his supply of money in Martinsville. That was indeed poverty since the supply of money had dwindled! 4.) From his and his wife's accusations and slanders of the Martinsville congregation and even the Freistadt congregation - as if they had to suffer hardship, as if they had no bread, as if their daughter had to be sent to Buffalo to earn their bread. 5.) Furthermore, since his daughter had to earn money for herself by working in Martinsville, by laundering young people's underwear, there certainly was money saved for her, and finally, 6.) his feigned poverty in that he said that he was poorer than when he was a student or theological candidate when he had money saved in order to pay off previous debts. We warned him to recognize that this was greed, that he was denying a blessing of God and depriving his family because he had designated this money to a particular purpose.
Concerning these things Pastor Krause stated: He would only say how he had come by the money. After arriving in Wisconsin in 1841, his wife still had $70 in travel money. He and his wife bought 20 acres of land from Güttner, which they later sold and used the money to purchase a city lot in Milwaukee. Then Güttner purchased 40 acres of land and promised it to Pastor Krause so that the daughter could have it in payment for nursing him when he was sick. These 40 acres, bequeathed by Güttner, he then sold. This was the money they had brought with them. The city lot was also sold and a portion of that money was set aside. Incidentally, he stood by his statement and he still contends
that in general he struggles to survive and he would not admit to being guilty of feigned poverty. The repeated warning to him to acknowledge his sinful stance, his lack of self discipline and his harshness with the church children was useless. He denied everything and attempted to condone it. He said that it was impossible to give account for all these points raised by the congregation and it was impossible to apolize to the congregation and the children even when he was told that it would be possible to alter many opinions by submitting to a proper investigation. He maintained that the congregation had falsely accused him and he was well aware, he added, what they intended by all this! God will judge the matter! Thus he left us with a mistrustful remark as though we and the Martinsville congregation wanted to depose him.
B.) Tuesday, September 24th.
Go on to pages 103 - 107
Copy of text provided by the A. R. Wentz Library, Lutheran Theological Seminary, Gettysburg, PA
Imaging and Translation by Susan Kriegbaum-Hanks