125 Years as a Congregation
A New Beginning
A New Beginning
As the free land of Dakota Territory became available for settlement and the word of it spread throughout the United States and Europe, scores of people looking for new opportunities came to Dakota. Catherine the Great of Russia published a manifesto on July 22, 1773, granting free land, freedom from taxes, freedom of religion, and freedom of military service to Europeans willing to move to Russia. The purpose of the Manifesto was to improve Russian agriculture and to develop vast areas of unproductive land. The greatest response was from Germany where they were suffering great hardships because of the Napoleonic wars. In 1871, the Russian government took all privileges away from the settlers. Beginning in 1874, the oppressed German colonists, rather than giving up the freedom they had enjoyed for so long, began to immigrate to the United States. A large number of these German-Russians found their way to the Menno area.
Rev. G. A. G. Bischoff, the first president of the Iowa (Lutheran) Synod in South Dakota, wrote an essay for the Dakota Free Press and the early congregations in South Dakota: "Since the German-Russians did not want to be Christians in name only...they soon united in Christian congregations. And though they did not have Christian ministers or a house of worship at first, they nevertheless gathered regularly on Sunday morning for services and usually for an afternoon service as well. They let a gifted Christian - and with such they were richly blessed by God - read a sermon to them and deliver a free religious discourse in the afternoon. Sunday was conscientiously observed by all them and also, in their daily life, God's Word stood above everything. There were indeed few homes where the day's work was not begun with God's Word and prayer."
Because there were no pastors to provide leadership, the task fell to the elders of the church. They made arrangements to hold regular services in the homes of members. Lay people who could read well were selected to conduct “reading services,” where a selection from a collection of sermons was shared. It was also up to these lay people to see to the spiritual needs of the congregation. The woman of each household provided a noon meal for her own family when traveling to church or another home for services.
In some cases, different denominations held services together, mostly Lutheran and Reformed. Although occasionally causing confusion among the members, the theological differences seemed to matter most to the clergy and other church leadership. In most cases, Lutherans and Reformed peacefully coexisted in such “union church” settings. In the winter of 1878, it was decided to build one church serving both Lutherans and Reformed. The next summer “it was built in complete harmony.” However, when the pastors refused to share the pulpit, this caused the Reformed to build a church called “Ebenezer,” and the Lutherans built the Zion church a few miles away.
Lutheran missionary pastors began to arrive in the area in the early 1870s. Faced with the difficult task of organizing scattered immigrants into congregations, their lives consisted of constant travel in a time before the benefit of motorized transportation. Typically, these missionary pastors served a number of congregations in a particular area and therefore did not make regular visits to the Lutheran communities. But when on hand, they conducted services, administered the Lord’s Supper, baptized, confirmed, and performed weddings. One of these pastors was the Rev. Johann Friedrich Doescher of Fort Dodge, Iowa. Connected with the Missouri (Lutheran) Synod, he was urged by that church body to devote himself to the immigrants in various communities in southeastern South Dakota. After two trips to Yankton and surrounding counties, Doescher came to Yankton to make his home from 1874 to 1877. He organized Trinity Lutheran Church, known as Whiskbroom, northeast of Menno in 1875. The first sermon was preached in the home of Georg Adam Huber. On December 12, 1876, he organized St. Paul’s Lutheran Church in Freeman with 21 members. He also apparently served the people of the Johannesthal congregation, meeting in the home of Christian Delzer eight miles north of Menno. Families of the congregation were: Philipp Holzwarth, Andreas Bertsch, Christian Auch, Johann Schempp, Friedrich Mutschelknaus, Gottlieb Delzer, Jacob Schatz, and Johannes Schatz. Christian Auch and Jonnes Schatz were the first elders in charge of reading services when Pastor Doescher was absent. In 1877, the congregation built a small church of “earthen material.” The first infant baptized by Pastor Doescher in the new church was Michael Schoppert.
By 1875, Pastor Doescher was serving 26 congregations and preaching points in the eight counties of Union, Yankton, Lincoln, Minnehaha, Turner, Hutchinson, Bon Homme, and Douglas. He was then called to serve a mission among the black population in New Orleans, Louisiana. His successor was G. E. Friedrich, who also served eight adjacent counties. Friedrich stayed in the territory only one year. In 1879, he too was sent to New Orleans to work among the blacks.
In the meantime, Pastor Doescher was running into trouble in his black churches for teaching the children to read and write. After two years, he decided to serve the all-white St. John’s church in the same city of New Orleans. After returning north, Pastor Doescher attended a lecture on the theory of predestination by the Rev. Dr. C. D. W. Walther, President of the Missouri Synod. Disappointed and very much opposed to Walther’s interpretation of the doctrine of predestination, Doescher left the Missouri Synod and joined the Ohio (Lutheran) Synod, which allowed for an interpretation of predestination different from that held by Missouri.
This discussion about the doctrine of predestination/election (Gnadenwahl), which Pastor Doescher found himself in the midst of, caused controversy among many Lutheran pastors and congregations in America in the late nineteenth century, especially among Germans and Scandinavians in the Midwest. The view of the Missouri Synod and some smaller groups was that God chooses (elects or predestines) certain people to have faith in Jesus Christ, which is the cause of their salvation. All the while maintaining that God does not elect people to be condemned to hell, they were content to live with the mystery and apparent illogic of their position, believing that their view was the only faithful option, as it alone gave all glory to God for salvation and did not allow for a Christian to attribute salvation to himself. Another interpretation claimed that God elects people to salvation based on the faith he sees that a person will have in the future. This interpretation appeared to allow for some element of human power in their salvation. In reality, both of these interpretations (first form and second form) occupied a place in Lutheran history. Though a lofty theological debate, the predestination controversy became an emotional issue, causing hard feelings between families and congregations. In one case, it was believed a church building was burned because of the conflict. In the end, Lutheran families had to make a choice according to their own belief, and congregations and entire church bodies were divided.
Rev. G. A. G. Bischoff, the first president of the Iowa (Lutheran) Synod in South Dakota, wrote an essay for the Dakota Free Press and the early congregations in South Dakota: "Since the German-Russians did not want to be Christians in name only...they soon united in Christian congregations. And though they did not have Christian ministers or a house of worship at first, they nevertheless gathered regularly on Sunday morning for services and usually for an afternoon service as well. They let a gifted Christian - and with such they were richly blessed by God - read a sermon to them and deliver a free religious discourse in the afternoon. Sunday was conscientiously observed by all them and also, in their daily life, God's Word stood above everything. There were indeed few homes where the day's work was not begun with God's Word and prayer."
Because there were no pastors to provide leadership, the task fell to the elders of the church. They made arrangements to hold regular services in the homes of members. Lay people who could read well were selected to conduct “reading services,” where a selection from a collection of sermons was shared. It was also up to these lay people to see to the spiritual needs of the congregation. The woman of each household provided a noon meal for her own family when traveling to church or another home for services.
In some cases, different denominations held services together, mostly Lutheran and Reformed. Although occasionally causing confusion among the members, the theological differences seemed to matter most to the clergy and other church leadership. In most cases, Lutherans and Reformed peacefully coexisted in such “union church” settings. In the winter of 1878, it was decided to build one church serving both Lutherans and Reformed. The next summer “it was built in complete harmony.” However, when the pastors refused to share the pulpit, this caused the Reformed to build a church called “Ebenezer,” and the Lutherans built the Zion church a few miles away.
Lutheran missionary pastors began to arrive in the area in the early 1870s. Faced with the difficult task of organizing scattered immigrants into congregations, their lives consisted of constant travel in a time before the benefit of motorized transportation. Typically, these missionary pastors served a number of congregations in a particular area and therefore did not make regular visits to the Lutheran communities. But when on hand, they conducted services, administered the Lord’s Supper, baptized, confirmed, and performed weddings. One of these pastors was the Rev. Johann Friedrich Doescher of Fort Dodge, Iowa. Connected with the Missouri (Lutheran) Synod, he was urged by that church body to devote himself to the immigrants in various communities in southeastern South Dakota. After two trips to Yankton and surrounding counties, Doescher came to Yankton to make his home from 1874 to 1877. He organized Trinity Lutheran Church, known as Whiskbroom, northeast of Menno in 1875. The first sermon was preached in the home of Georg Adam Huber. On December 12, 1876, he organized St. Paul’s Lutheran Church in Freeman with 21 members. He also apparently served the people of the Johannesthal congregation, meeting in the home of Christian Delzer eight miles north of Menno. Families of the congregation were: Philipp Holzwarth, Andreas Bertsch, Christian Auch, Johann Schempp, Friedrich Mutschelknaus, Gottlieb Delzer, Jacob Schatz, and Johannes Schatz. Christian Auch and Jonnes Schatz were the first elders in charge of reading services when Pastor Doescher was absent. In 1877, the congregation built a small church of “earthen material.” The first infant baptized by Pastor Doescher in the new church was Michael Schoppert.
By 1875, Pastor Doescher was serving 26 congregations and preaching points in the eight counties of Union, Yankton, Lincoln, Minnehaha, Turner, Hutchinson, Bon Homme, and Douglas. He was then called to serve a mission among the black population in New Orleans, Louisiana. His successor was G. E. Friedrich, who also served eight adjacent counties. Friedrich stayed in the territory only one year. In 1879, he too was sent to New Orleans to work among the blacks.
In the meantime, Pastor Doescher was running into trouble in his black churches for teaching the children to read and write. After two years, he decided to serve the all-white St. John’s church in the same city of New Orleans. After returning north, Pastor Doescher attended a lecture on the theory of predestination by the Rev. Dr. C. D. W. Walther, President of the Missouri Synod. Disappointed and very much opposed to Walther’s interpretation of the doctrine of predestination, Doescher left the Missouri Synod and joined the Ohio (Lutheran) Synod, which allowed for an interpretation of predestination different from that held by Missouri.
This discussion about the doctrine of predestination/election (Gnadenwahl), which Pastor Doescher found himself in the midst of, caused controversy among many Lutheran pastors and congregations in America in the late nineteenth century, especially among Germans and Scandinavians in the Midwest. The view of the Missouri Synod and some smaller groups was that God chooses (elects or predestines) certain people to have faith in Jesus Christ, which is the cause of their salvation. All the while maintaining that God does not elect people to be condemned to hell, they were content to live with the mystery and apparent illogic of their position, believing that their view was the only faithful option, as it alone gave all glory to God for salvation and did not allow for a Christian to attribute salvation to himself. Another interpretation claimed that God elects people to salvation based on the faith he sees that a person will have in the future. This interpretation appeared to allow for some element of human power in their salvation. In reality, both of these interpretations (first form and second form) occupied a place in Lutheran history. Though a lofty theological debate, the predestination controversy became an emotional issue, causing hard feelings between families and congregations. In one case, it was believed a church building was burned because of the conflict. In the end, Lutheran families had to make a choice according to their own belief, and congregations and entire church bodies were divided.
Beginning of Peace Church
In 1889, Doescher returned to Menno, organizing the Deutsche Evangelisch Lutherishe Friedens Geminde (German Evangelical Lutheran Peace Congregation) as a member of the Ohio Synod, which was a Lutheran church body of German heritage concentrated mostly in the upper Midwest. other notable German-American Lutheran church bodies at the time were the Iowa Synod and the Missouri Synod. For the new congregation in Menno, lots were purchased from Kate Swanton for fifty dollars. The church was located at 255 Juniper Street.
The new congregation found a need for a place to educate the children in their religious faith, so they built and operated a parochial school. It was located on 313 South Pearl Street, once the home of John Sayler. It was probably built at that location because the first Menno Public School, built in 1884, was located on the lot just east of the church.
Since parochial school sessions were held a the same time as public school, the children had to drop out of public school to attend parochial school. Bertha Harnisch, telling of this conflict, said she had to miss so much public school and got so behind the other students that she dropped out of public school completely after the fourth grade, continuing only in parochial school. She would have been twelve years of age going into the fifth grade. This must have been a common problem, and the editor of the Hutchinson Herald also made scattered comments about the conflict between the public and parochial schools.
Some time after the 1899 public school was built, the little parochial school was moved to the back of the church lot between the church and the old public school. It was later move again to 118 Pearl Street to be remodeled as a home by Art Engel. The old public school was later turned into a parsonage by the Peace Congregation and is presently the parish hall of Immanuel Lutheran, located at 251 Juniper Street.
The new congregation found a need for a place to educate the children in their religious faith, so they built and operated a parochial school. It was located on 313 South Pearl Street, once the home of John Sayler. It was probably built at that location because the first Menno Public School, built in 1884, was located on the lot just east of the church.
Since parochial school sessions were held a the same time as public school, the children had to drop out of public school to attend parochial school. Bertha Harnisch, telling of this conflict, said she had to miss so much public school and got so behind the other students that she dropped out of public school completely after the fourth grade, continuing only in parochial school. She would have been twelve years of age going into the fifth grade. This must have been a common problem, and the editor of the Hutchinson Herald also made scattered comments about the conflict between the public and parochial schools.
Some time after the 1899 public school was built, the little parochial school was moved to the back of the church lot between the church and the old public school. It was later move again to 118 Pearl Street to be remodeled as a home by Art Engel. The old public school was later turned into a parsonage by the Peace Congregation and is presently the parish hall of Immanuel Lutheran, located at 251 Juniper Street.
The Division of a Church
A proposal presented to the Peace Congregation to leave the Ohio (Lutheran) Synod and join the Iowa (Lutheran) Synod produced a difference of opinion and great animosity within the congregation, causing a split in 1913. Church records from that time provide little detail about the actual cause of the conflict. The predestination controversy mentioned above was apparently not the issue. Instead, there was a dispute about which form of liturgy (Sunday morning worship) to use. The pastor of the Peace Congregation, Rev. Briest, thinking that his method was more truly Lutheran than the general practice of the Ohio Synod, restored some elements of the Ohio Synod liturgy that had been omitted by his predecessor, Rev. Roesch. When the Peace Congregation left the Ohio Synod and joined the Iowa Synod, 15 families that still desired to remain with the Ohio Synod broke away and put up a new church building, which they called Grace Lutheran Church. The rural congregations of Zion and Salem also chose to remain with the Ohio Synod and were served by the Pastor of the Grace Congregation. Members of the Peace Congregation left behind were accepted into the Iowa Synod in 1919 under the leadership of Pastor Briest.
Eventually actions were taken to help heal the wounds created by the schism. The presidents of the Ohio and Iowa Synods and Pastor Briest met in May of 1917, with the members of the Grace, Zion, and Salem parish. Pastor Briest apologized for his part in the split of the parish and asked "that all wounds be healed." All parties begged for forgiveness for the offenses that were given. The entire membership was satisfied that the matter was finally settled and hoped for better relations with their sister church in the future.
In reality, the Ohio Synod and the Iowa Synod were quite similar to one another. Both of them were Lutheran church bodies of German origin, concentrated in the upper Midwest. The two groups differed, however, on certain doctrinal issues, with the Iowa Synod being viewed as more friendly to the influence of other non-Lutheran, American religious groups. Eventually, after a series of dialogues, both groups merged together along with the Buffalo Synod to form the American Lutheran Church (ALC) in 1930.
Eventually actions were taken to help heal the wounds created by the schism. The presidents of the Ohio and Iowa Synods and Pastor Briest met in May of 1917, with the members of the Grace, Zion, and Salem parish. Pastor Briest apologized for his part in the split of the parish and asked "that all wounds be healed." All parties begged for forgiveness for the offenses that were given. The entire membership was satisfied that the matter was finally settled and hoped for better relations with their sister church in the future.
In reality, the Ohio Synod and the Iowa Synod were quite similar to one another. Both of them were Lutheran church bodies of German origin, concentrated in the upper Midwest. The two groups differed, however, on certain doctrinal issues, with the Iowa Synod being viewed as more friendly to the influence of other non-Lutheran, American religious groups. Eventually, after a series of dialogues, both groups merged together along with the Buffalo Synod to form the American Lutheran Church (ALC) in 1930.
One Hundred Years as Grace
As the unhappy members of the Peace Congregation left that church, attempts were being made to reconcile those who left with the remaining members of Peace. On February 15, 1914, Pastor Paul Koosman, an Ohio Synod mediator and those who left the congregation met at 2:00 p.m. in the Menno district school house with a committee that had been previously chosen consisting of Herman Harnisch, Henry Quast, and Adolph Frasch. Pastor J. G. Appel, who had asked to take part in the meeting, also attended. Twenty-two members were present and five were absent.
The purpose of this meeting was to review the attempt of reconciliation with the Peace Congregation. According to the report, on December 17, 1913, the committee met with three members of the Peace Church to "discuss, advise, and present plans to again have peace and unity in the congregation." No agreement could be reached. More meetings were held and letters exchanged between the divided group, synod officials, and outside pastors. No compromises were made. The "departed brethren" would accept only an Ohio Synod pastor.
After a lengthy discussion, they came to the following conclusion: A new congregation would be organized. The name of the congregation would be the Evangelical Lutheran Gnadengemeinde (Grace Congregation) of Menno, South Dakota. Members of the nw Grace Congregation met at 3:00 p.m. on Sunday afternoon of February 21, 1914. A committee, consisting of Pastor Koosman, Fredrick Frasch, Samuel Klaudt, and Adolph Frasch presented the constitution they had prepared. Officers elected were: (Elders): Ludwig Eberhardt, Henry Quast, Adolph Frasch; (Trustees): Herman Harnisch, Gotthilf Haisch, Fredrick Diede; (Secretary): Samuel Klaudt; (Building Committee): Pastor Koosman, Frederick Frasch, Jacob Kromberg, and Christian Redman. John Frasch and Emil Eberhardt were chosen as Sunday school teachers.
Pastor Koosman was given an official call to serve the Grace Congregation. He had been called in September of 1913 and was installed on November 16, 1913, in the Zion Church. In May, the final plans for the new church building were presented and accepted. The church was to be 28' x 48' x 14'. The basement was to be as large as the church with the ceilings eight feet high, so that it would be suitable for school use. Four lots were purchased from John Schorzman for $550. The southwest corner of the lots was chosen for the site of the church, located at 412 High Street. To even out the number of city members and country members on the building committee, Henry Quast and Adolph Frasch were added.
Builder and contractor Joseph Pullman was given the contract to construct the church building and furnish all the materials at a cost of $3,912. The building committee presented the costs of furnishing the church and were authorized to purchase pews, an altar, lectern, pulpit, organ, bell, and heating system. The cost was not to exceed "a little over" $1,000. The most difficult decision to be made was if there should be a "high altar" or an ordinary one. A high standing altar was chosen by a vote of thirteen to three. By the end of September, the cost of the church and the furnishings had reached the total cost of $5,762.58, leaving a debt of $2,487.58. The members at the September meeting were "caucused," and $900 was raised with the hope of having the rest of the debt paid in two months. Secretary Samuel Klaudt was instructed to "render a heartfelt thanks to the school board, teachers, school administration, yes, the entire Menno School District for the use of the school facilities for our worship services and other congregational functions" before the construction of the new church building was completed. The church was dedicated on October 4, 1914, with President Wilhelm Von Fischer and Pastor J. J. Roesch as guest speakers.
The purpose of this meeting was to review the attempt of reconciliation with the Peace Congregation. According to the report, on December 17, 1913, the committee met with three members of the Peace Church to "discuss, advise, and present plans to again have peace and unity in the congregation." No agreement could be reached. More meetings were held and letters exchanged between the divided group, synod officials, and outside pastors. No compromises were made. The "departed brethren" would accept only an Ohio Synod pastor.
After a lengthy discussion, they came to the following conclusion: A new congregation would be organized. The name of the congregation would be the Evangelical Lutheran Gnadengemeinde (Grace Congregation) of Menno, South Dakota. Members of the nw Grace Congregation met at 3:00 p.m. on Sunday afternoon of February 21, 1914. A committee, consisting of Pastor Koosman, Fredrick Frasch, Samuel Klaudt, and Adolph Frasch presented the constitution they had prepared. Officers elected were: (Elders): Ludwig Eberhardt, Henry Quast, Adolph Frasch; (Trustees): Herman Harnisch, Gotthilf Haisch, Fredrick Diede; (Secretary): Samuel Klaudt; (Building Committee): Pastor Koosman, Frederick Frasch, Jacob Kromberg, and Christian Redman. John Frasch and Emil Eberhardt were chosen as Sunday school teachers.
Pastor Koosman was given an official call to serve the Grace Congregation. He had been called in September of 1913 and was installed on November 16, 1913, in the Zion Church. In May, the final plans for the new church building were presented and accepted. The church was to be 28' x 48' x 14'. The basement was to be as large as the church with the ceilings eight feet high, so that it would be suitable for school use. Four lots were purchased from John Schorzman for $550. The southwest corner of the lots was chosen for the site of the church, located at 412 High Street. To even out the number of city members and country members on the building committee, Henry Quast and Adolph Frasch were added.
Builder and contractor Joseph Pullman was given the contract to construct the church building and furnish all the materials at a cost of $3,912. The building committee presented the costs of furnishing the church and were authorized to purchase pews, an altar, lectern, pulpit, organ, bell, and heating system. The cost was not to exceed "a little over" $1,000. The most difficult decision to be made was if there should be a "high altar" or an ordinary one. A high standing altar was chosen by a vote of thirteen to three. By the end of September, the cost of the church and the furnishings had reached the total cost of $5,762.58, leaving a debt of $2,487.58. The members at the September meeting were "caucused," and $900 was raised with the hope of having the rest of the debt paid in two months. Secretary Samuel Klaudt was instructed to "render a heartfelt thanks to the school board, teachers, school administration, yes, the entire Menno School District for the use of the school facilities for our worship services and other congregational functions" before the construction of the new church building was completed. The church was dedicated on October 4, 1914, with President Wilhelm Von Fischer and Pastor J. J. Roesch as guest speakers.
Recent History
Grace Lutheran Church continued its life as a member of the Evangelical Lutheran Church in America (ELCA), which came into existence on January 1 of 1988 as a result of a merger of The American Lutheran Church (ALC, the stronghold of which was in the upper Midwest and of which Grace Lutheran was a member), the Lutheran Church in America (LCA, the stronghold of which was in the eastern part of the United States), and the Association of Evangelical Lutheran Churches (AELC, a small group that had broken away from the Lutheran Church - Missouri Synod in the 1970s). With this merger, for the first time in history, the majority of Lutherans in the United States were a part of the same church organization.
During this time, congregational life at Grace Lutheran continued in the usual manner, with the traditional organizations carrying out their activities. In 2002, Pastor Leon Schulz retired after 25 years of service to the congregation. He and his wife Carolyn retired in Menno, purchasing the parsonage where they had lived during his tenure. The congregation then purchased a new house for use as a parsonage, located near the church building on the end of East Street. As the process began to call a new pastor, Our Savior's Lutheran Church, six miles south of Menno (often called the "Stone Church"), entered into a parish arrangement with Grace Lutheran Church in order to share a pastor. Shortly thereafter, Pastor Bradley Danielson accepted the call to serve both congregations. He served in that capacity until 2011, at which point he departed from Grace and Our Savior's and accepted a call to serve in New Auburn, Minnesota.
The congregation of Grace Lutheran, along with numerous other congregations around the country, experienced some turmoil in the wake of the vote a the 2009 ELCA church-wide assembly (the highest decision-making assembly of the ELCA, at the time held every two years) to permit otherwise qualified individuals in committed homosexual relationships to serve as pastors. Previously, those pastors who identified themselves as homosexuals were expected to refrain from such sexual relationships. Though acceptance of homosexual activity in lifelong, committed relationships as an acceptable option in the church was the immediate cause of the controversy, for many it was merely a symptom of a larger problem endemic in liberal Protestant Christian denominations such as the ELCA. There was concern that greater emphasis was being placed on personal feelings of what is right rather than on the commands of God and God's call for Christian people to evaluate their lives in light of such commands. There was also concern that, in many places, the gospel was being spoken of as social and political activism rather than the forgiveness of sin and salvation that Jesus provides. A broader concern was that liberal Protestant church organizations such as the ELCA have slowly and subtly altered the meaning of the gospel to a "gospel of acceptance" rather than the traditional gospel (good news) of redemption from sin and God's call to live as his people in the world. Since the "gospel of acceptance" essentially says that God simply accepts people as they are, including whatever they happen to feel or think, many individuals and congregations reacted strongly, saying that such a message destroys the beauty of the Christian message. The gospel is not that God simply accepts us as we are, but rather that God redeems us from the condemnation of our sin and then goes to work on us, calling us to live a faithful life in constant repentance and joy for what God has done.
In early 2011, after some time of discernment, both Grace and Our Savior's Lutheran Churches completed the process to terminate their relationship with the Evangelical Lutheran Church in America. Both congregations exceeded the two-thirds majority vote requirement at two consecutive congregational meetings at least 90 days apart. Both congregations voted to join two alternative Lutheran organizations. The first was Lutheran Congregations in Mission for Christ (LCMC), a loose confederation of congregations that was founded in 2001. As of early 2016, LCMC has 859 congregations, most of which are in the United States, but a number of international congregations are included as well. Emphasizing congregational freedom and mission, LCMC has grown from around 20 congregations at its founding to its present size, largely due to the exodus of congregations from the ELCA over the years, especially since 2009. Since LCMC has little structure in place to assist congregations in their ministry, some felt the need to create another organization. In late 2010, a group of Lutherans created the North American Lutheran Church (NALC). Although also emphasizing congregational ministry, the NALC has a bit more structure in place to work with congregations as they have need, such as in the calling of a pastor. It also has a bishop whose job is to teach the faith and preach the gospel, as well as promote the mission of the church. There are also regional deans of "mission districts" who serve as pastors of their own congregations as well as serve as pastor to the other pastors of the district and their families. As of early 2016, the NALC has over 400 congregations. Both organizations (LCMC and the NALC) allow congregations and pastors to be members of both groups simultaneously, and as of 2014 there were around 30 dually affiliated congregations.
In the summer of 2011, Grace and Our Savior's began the process of calling a new pastor after Pastor Danielson departed. Pastor Leon Schulz, who had served Grace in the past and retired in the community, agreed to serve as an interim pastor on a limited basis. After interviewing a number of candidates, the initial, temporary bishop of the NALC, Pastor Paull Spring, put the congregations in contact with a young female pastor named Theresa Jacobson. Theresa and her husband Thomas were both ordained ministers with LCMC and the NALC and had departed from the ELCA themselves. Previously, Thomas served as a pastor in northern Minnesota for four years, and after his marriage to Theresa, she served as an assistant pastor in a nearby congregation for a year. Since Thomas decided to continue his education and purse a Ph.D. degree in church history at Luther Seminary (where Theresa and Thomas were both students previously), the couple moved and lived on campus in St. Paul, Minnesota for a year and a half. After coming to Menno to interview with Grace and Our Savior's in early October of 2011, the congregations voted the following week to extend a pastoral call to Theresa, making her the first called female pastor of Grace Lutheran Church. Thomas recently took a part-time pastoral call with Good Shepherd Evangelical Lutheran Church in Lindy, Nebraska, while he continues to work on his doctorate.
During this time, congregational life at Grace Lutheran continued in the usual manner, with the traditional organizations carrying out their activities. In 2002, Pastor Leon Schulz retired after 25 years of service to the congregation. He and his wife Carolyn retired in Menno, purchasing the parsonage where they had lived during his tenure. The congregation then purchased a new house for use as a parsonage, located near the church building on the end of East Street. As the process began to call a new pastor, Our Savior's Lutheran Church, six miles south of Menno (often called the "Stone Church"), entered into a parish arrangement with Grace Lutheran Church in order to share a pastor. Shortly thereafter, Pastor Bradley Danielson accepted the call to serve both congregations. He served in that capacity until 2011, at which point he departed from Grace and Our Savior's and accepted a call to serve in New Auburn, Minnesota.
The congregation of Grace Lutheran, along with numerous other congregations around the country, experienced some turmoil in the wake of the vote a the 2009 ELCA church-wide assembly (the highest decision-making assembly of the ELCA, at the time held every two years) to permit otherwise qualified individuals in committed homosexual relationships to serve as pastors. Previously, those pastors who identified themselves as homosexuals were expected to refrain from such sexual relationships. Though acceptance of homosexual activity in lifelong, committed relationships as an acceptable option in the church was the immediate cause of the controversy, for many it was merely a symptom of a larger problem endemic in liberal Protestant Christian denominations such as the ELCA. There was concern that greater emphasis was being placed on personal feelings of what is right rather than on the commands of God and God's call for Christian people to evaluate their lives in light of such commands. There was also concern that, in many places, the gospel was being spoken of as social and political activism rather than the forgiveness of sin and salvation that Jesus provides. A broader concern was that liberal Protestant church organizations such as the ELCA have slowly and subtly altered the meaning of the gospel to a "gospel of acceptance" rather than the traditional gospel (good news) of redemption from sin and God's call to live as his people in the world. Since the "gospel of acceptance" essentially says that God simply accepts people as they are, including whatever they happen to feel or think, many individuals and congregations reacted strongly, saying that such a message destroys the beauty of the Christian message. The gospel is not that God simply accepts us as we are, but rather that God redeems us from the condemnation of our sin and then goes to work on us, calling us to live a faithful life in constant repentance and joy for what God has done.
In early 2011, after some time of discernment, both Grace and Our Savior's Lutheran Churches completed the process to terminate their relationship with the Evangelical Lutheran Church in America. Both congregations exceeded the two-thirds majority vote requirement at two consecutive congregational meetings at least 90 days apart. Both congregations voted to join two alternative Lutheran organizations. The first was Lutheran Congregations in Mission for Christ (LCMC), a loose confederation of congregations that was founded in 2001. As of early 2016, LCMC has 859 congregations, most of which are in the United States, but a number of international congregations are included as well. Emphasizing congregational freedom and mission, LCMC has grown from around 20 congregations at its founding to its present size, largely due to the exodus of congregations from the ELCA over the years, especially since 2009. Since LCMC has little structure in place to assist congregations in their ministry, some felt the need to create another organization. In late 2010, a group of Lutherans created the North American Lutheran Church (NALC). Although also emphasizing congregational ministry, the NALC has a bit more structure in place to work with congregations as they have need, such as in the calling of a pastor. It also has a bishop whose job is to teach the faith and preach the gospel, as well as promote the mission of the church. There are also regional deans of "mission districts" who serve as pastors of their own congregations as well as serve as pastor to the other pastors of the district and their families. As of early 2016, the NALC has over 400 congregations. Both organizations (LCMC and the NALC) allow congregations and pastors to be members of both groups simultaneously, and as of 2014 there were around 30 dually affiliated congregations.
In the summer of 2011, Grace and Our Savior's began the process of calling a new pastor after Pastor Danielson departed. Pastor Leon Schulz, who had served Grace in the past and retired in the community, agreed to serve as an interim pastor on a limited basis. After interviewing a number of candidates, the initial, temporary bishop of the NALC, Pastor Paull Spring, put the congregations in contact with a young female pastor named Theresa Jacobson. Theresa and her husband Thomas were both ordained ministers with LCMC and the NALC and had departed from the ELCA themselves. Previously, Thomas served as a pastor in northern Minnesota for four years, and after his marriage to Theresa, she served as an assistant pastor in a nearby congregation for a year. Since Thomas decided to continue his education and purse a Ph.D. degree in church history at Luther Seminary (where Theresa and Thomas were both students previously), the couple moved and lived on campus in St. Paul, Minnesota for a year and a half. After coming to Menno to interview with Grace and Our Savior's in early October of 2011, the congregations voted the following week to extend a pastoral call to Theresa, making her the first called female pastor of Grace Lutheran Church. Thomas recently took a part-time pastoral call with Good Shepherd Evangelical Lutheran Church in Lindy, Nebraska, while he continues to work on his doctorate.
Salem Lutheran Church
The Evangelical Lutheran Salem Congregation, also known as the "Huber Church," was formed and became part of the Peace Parish of Menno in 1889 under the guidance of Pastor Doescher. Although they remained a very small group, they received a congregational charter from the Ohio Synod. They were incorporated by the State of South Dakota in 1914 with William G. Huber, Sr., David Keller, Sr., and John (Johann) G. Huber representing the congregation in the filing. Mrs. Edmund (Hildegard) Ellwein, who was born in 1906, remembered attending church in a "Huber" home as a child and later going to Menno for church. She is a daughter of David Keller, Sr.
No evidence of a church building was found in researching the 31 year history of Salem. Mrs. Ellwein could not recall ever hearing a church building mentioned. In a Huber family history compiled by Nita Huber Engbrecht, it was noted that a communion church service was held on December 5, 1898, at the John (Johann) Georg Huber home. The home was located on the north-east quarter of section 19, four miles east, four miles north, and one-quarter mile west of Menno. At the this same location in 1875, the first Lutheran services were led in the home of John's father, Georg Adam Huber, by Pastor Doescher on his first trip to Dakota Territory.
According to Mrs. David (Leah) Keller, Jr., church services were also held in the home of William G. Huber, Sr., now the farm of Dale Mehlhaf, located four miles east, three miles north, and one-quarter mile west of Menno.
In 1913, Salem joined Grace and Zion in forming a new parish with the help of Pastor Paul Koosman. The Salem congregation disbanded to join Grace in 1920.
No evidence of a church building was found in researching the 31 year history of Salem. Mrs. Ellwein could not recall ever hearing a church building mentioned. In a Huber family history compiled by Nita Huber Engbrecht, it was noted that a communion church service was held on December 5, 1898, at the John (Johann) Georg Huber home. The home was located on the north-east quarter of section 19, four miles east, four miles north, and one-quarter mile west of Menno. At the this same location in 1875, the first Lutheran services were led in the home of John's father, Georg Adam Huber, by Pastor Doescher on his first trip to Dakota Territory.
According to Mrs. David (Leah) Keller, Jr., church services were also held in the home of William G. Huber, Sr., now the farm of Dale Mehlhaf, located four miles east, three miles north, and one-quarter mile west of Menno.
In 1913, Salem joined Grace and Zion in forming a new parish with the help of Pastor Paul Koosman. The Salem congregation disbanded to join Grace in 1920.
Zion Lutheran Church
Prior to 1877, the Lutheran church group shared services and a building with the Ebenezer Reformed Church. Lutheran services were also held at the Christian Quast, Sr. residence, located seven miles east and four miles south of Menno and at the Jacob Ulmer, Sr. home, located four miles east and four miles south and one-half mile east of Menno. Some of the family names associated with this group were Quast, Ulmer, and Harnisch.
In 1877, the Lutherans split from the Reformed Church. For the next 16 years, services were held in homes. Karl Ulmer, Sr. deeded land to the new Zion Lutheran congregation in 1893. The trustees of this congregation were Mathias Ulmer, Frederic Hertz, Sr., and Gottlieb Ulmer, Sr. The church building was erected in 1893.
Zion Lutheran Church continued its work. Pastor C. W. Heuer was the pastor from 1922-1937. The following was Zion's apportionment to the American Lutheran Church in 1933. Total contribution: $75 to be distributed as follows:
Home Missions......................$23.02
Foreign Missions..................... 10.35
Black Missions.......................... 1.73
Mexican Missions......................0.68
Board of Aids.............................8.02
Charitable Institutions................6.00
Education Institutions...............25.00
A typical church budget for the year 1927 was: Income - $345.75; Expenses - $338.15. As a member of a parish consisting also of Grace Lutheran and Salem Lutheran, Zion's one-third share of the pastor's salary was $238.50.
Activities in the church's early days were not numerous, but education was always important. As the years passed, membership began to decline. In 1940, Zion Lutheran voted to disband and join Grace Lutheran in Menno. The chairs and organ, the only furnishings, were taken along to Grace Lutheran. In later years, the organ was sold to David Harnisch. The building itself was sold for $200 and moved to the town of Marion, where it was converted into a house.
In 1877, the Lutherans split from the Reformed Church. For the next 16 years, services were held in homes. Karl Ulmer, Sr. deeded land to the new Zion Lutheran congregation in 1893. The trustees of this congregation were Mathias Ulmer, Frederic Hertz, Sr., and Gottlieb Ulmer, Sr. The church building was erected in 1893.
Zion Lutheran Church continued its work. Pastor C. W. Heuer was the pastor from 1922-1937. The following was Zion's apportionment to the American Lutheran Church in 1933. Total contribution: $75 to be distributed as follows:
Home Missions......................$23.02
Foreign Missions..................... 10.35
Black Missions.......................... 1.73
Mexican Missions......................0.68
Board of Aids.............................8.02
Charitable Institutions................6.00
Education Institutions...............25.00
A typical church budget for the year 1927 was: Income - $345.75; Expenses - $338.15. As a member of a parish consisting also of Grace Lutheran and Salem Lutheran, Zion's one-third share of the pastor's salary was $238.50.
Activities in the church's early days were not numerous, but education was always important. As the years passed, membership began to decline. In 1940, Zion Lutheran voted to disband and join Grace Lutheran in Menno. The chairs and organ, the only furnishings, were taken along to Grace Lutheran. In later years, the organ was sold to David Harnisch. The building itself was sold for $200 and moved to the town of Marion, where it was converted into a house.