HISTORICAL ANALYSIS 

The storied history of the Zion Evangelical Lutheran Church of Oldwick, New Jersey, the oldest Lutheran congregation in New Jersey, begins with the first “frontier worship service” Sunday, August 1, 1714.[i]  The first service was held in Franklin Township, Somerset County, “on the Raritons”, at the home of Are[e] van Guinee, a freed black slave from Dutch Guinea, Africa and presided over  by Justus Falckner (Pastor 1714-1722) of Zwickau, Saxony.  A number of events transpired to bring about the first meeting and are chronicled in more detail in the work The Faithful and the Bold by Norman C. Wittwer, Jr. (1984).  Briefly, the arrival of Palatine Germans, Dutch and “Dutch Germans” (including Aree Van Guinee) into the Raritan Valley during the opening years of the 18^th century produced a need for Lutheran worship services and churches throughout the area.  Aree van Guinee may have organized the congregation and requested the presence of Justus Falckner.  Aree van Guinee knew Justus Falckner and sought him to baptize his grandchildren prior to the founding of the congregation.  Falckner noted the presence of Aree Van Guinee and his wife, Jora, “colored people…both Christians of our congregation” in New York City on June 24, 1705.[ii]  Justus Falckner’s parish extended from Albany to New York City and into New Jersey, including Hackensack and finally the Raritan congregation.  Upon founding this fledgling congregation Falckner visited the Raritans every summer from 1714-1723, preaching in both Dutch and German, the two dominant languages during this early period.  In his absence “Vorleser,” or lay readers, served the congregation.  The “Vorleser” was likely chosen at the first meeting.[iii] 

Amongst the early congregates and perhaps the choice for “Vorleser” was Johann Balthasaar Pickel (commonly called Baltes, or alternately Baltis; 1687-1765), born at Durkheim in the Palatinate.[iv]  Baltes and his mother, Anna Eva Mullier, were important and active members of the pioneer congregation and their homes in what became the village of Whitehouse hosted church meetings and worship services.  Additionally, Baltes contributed financially to the church, paying for the construction of the “Racheway” Church (today Potterstown) in 1729 and the Leslyland Church (serving between Whitehouse and North Branch) about 1735.[v]  Later Baltes also played a role in the building of the Zion Evangelical Lutheran Church. 

By 1731 the Raritan church had split into two congregations, one at the Mountains (Pluckemin) and the other at “Racheway” with a few families organizedand served by Daniel Falckner (brother and successor of Justus; Pastor 1723-1734) at Millstone.[vi]  These three congregations briefly reunited under Pastor Magister Johann Augustus Wolf (Pastor 1734-1745) in 1734.  During Wolf’s troubled tenure the church experienced further fragmentation with congregations forming at Leslyland (Whitehouse) and Fox Hill (Fairmount). [vii]  Pastor Wolf’s notorious service is remembered as the “Wolf Affair” in journals and correspondence of Henry Melchior Muhlenberg (Pastor 1759-1760; 1766-1769; Rector of Zion and St. Paul 1767).  Until 1743 the congregations were associated with the New York Synod.  Afterwards, however, the Raritan Lutherans turned to the German Lutherans of Pennsylvania for guidance.[viii]  Between 1745 and 1748 the congregations were without a permanent pastor, instead serviced by a rotating cast of potential ministry students under the tutelage of Henry Melchior Muhlenberg.  In 1745 Reverend Muhlenberg visited and preached to the Lutherans on the Raritan in an effort to assuage the harm done by Wolf.  In his letter to the Reverend Fathers in Halle and London Muhlenberg related the relatively brief history of the Raritan Lutheran congregations, according to Muhlenberg formed as two groups in 1732 and 1736, and the trouble with Wolf:

Last summer several men from the neighboring province, which is called New Jersey came to visit me.  These men live on the Raritan in New Jersey where there had been two strong German Lutheran congregations from 1732 and 1736.  These congregations engaged Pastor Berckenmeyer to write to Hamburg and to apply for a pastor.  The Reverend Ministerium of Hamburg thereupon sent to Jersey, with instructions, a certain Magister Augustus Wolf, of Loebeguen.[ix]

Muhlenberg reported that the Raritan Lutherans were unhappy with Pastor Wolf noting his numerous transgressions which led to a lawsuit between Wolf and the congregates.  The lawsuit eventually reached the Supreme Court at the expense of the congregates.  Upon visiting the Raritan, Muhlenburg commented that the young people-despite Wolf-had “rehearsed the chief parts of the catechism well; although they had learned it in the Dutch language, they could nevertheless also understand the High German and give good answers.[x]

Muhlenberg, a native of Eimbeck, Hanover Province, is fondly remembered as setting: “the doctrinal, organizational, liturgical and practical precedents for American Lutheranism.”[xi]  Further, Muhlenberg during the period 1748-1760s “exercised a sort of ‘presiding eldership’ over the infant [New Germantown] congregation.”[xii] Between 1748 and 1749, under the direction of Muhlenberg and Pastor Johann Albert Weygand (Pastor 1748-1753), the congregation at “Smithfield” (later New Germantown/Oldwick) finally coalesced serving the fragmented members across the Raritan Valley.[xiii]  Muhlenberg visited the four congregations (Fox Hill, Rockaway/Potterstown, Lesleyland/Whitehouse and Mountains/Pluckamin) and from each selected three individuals to act as a general council to discuss the construction of a new church.  According to Muhlenberg the Raritan Lutherans:
 

“wanted to build a spacious stone church in a central location, to which the most distant persons farthest away from all sides would have to travel about ten miles.”[xiv] 

Only three congregations agreed on this plan, leaving the fourth to build their own church and in ill favor with Muhlenberg.  The three congregations were Rockaway (near Lebanon/ Potterstown), Leslylands (Whitehouse) and Fox Hill (Fairmount); the 4^th was the Mountains (Pluckemin).  Ultimately the centralized Smithfield (as New Germantown and Oldwick was first known) was selected as the location for the church.

As a result of the 1748 congregational meeting Zion Evangelical Lutheran Church was built in 1749/1750 under the direction of Pastor Johnann Albert Weygand, in “Smithfield,” though not without continued strife.  According to Dr. John C. Honeyman, late 19^th early 20^th century historian of Zion Evangelical Lutheran Church, Muhlenberg reported of the construction of the church and relationship between the disparate congregations:

The people of Raritan Have already built their church as far as to the roof, and it is a handsome, massive piece of mason-work.  They desired that I should once more visit the fourth congregation in the Hills [Bedminster], and see whether they would not come hither again, and unite with the new church.  I did this, but could accomplish nothing.  They said that they had in part 12 to 14 miles to travel to the new church, and could not take their old people and their young children so far without injury to their health, etc., and desired that Mr. Weygand should preach for them every third Sunday.  The three united congregations said that they had for this reason build the new church as nearly as possible in the middle of the four congregations, and had themselves also in part to travel from 10 to 12 miles; that they could not let them have a preacher on the third Sunday, as this would curtail and scatter the three congregations, and then the new church would again stand there empty and useless.  They said that if they regularly held to the new church, then Mr. Weygand might occasionally, during the week preach and hold instruction for the young with those living in the Hills.  But they did not want this, and desired that I should direct them to a preacher of their own, etc.  I took leave, and on the following day traveled towards home.[xv]

“Smithfield” was chosen as the location for the church because of its centralized location between the various congregations, rather than because of the already established Lutheran population of the village.  Named after early landowner Ralph Smith, the settlement of “Smithfield” commenced by 1700 with the initial population composed of English inhabitants and absentee owners alongside Germanic, Dutch and Irish settlers.  By 1753 New Germantown replaced Smithfield “when Germans had gained the ascendancy.”[xvi]  The name New Germantown first appeared in a deed in 1760 and was sometimes corrupted as “Jermington.”[xvii]  New Germantown “traditionally owes its [Germanic] settlement to an overland movement from Germantown, Pennsylvania…the Old York Road is the most logical means of entry.”[xviii]  During World War I the name of the village was again changed to Oldwick because of the anti-German sentiment prevalent in the country.  At the time of construction all the trustees of Zion Evangelical Lutheran Church were German.[xix]  The Germanic character of the village persisted and in 1767 of the 111 names of communicants of the united societies of Zion and St. Paul all were German with only eight or ten “surely Dutch.”[xx]    

Ralph Smith initially leased the church property to the Lutherans.  Late 19^th century county historian James P. Snell, informed by Colonel R.R. Honeyman’s (perhaps a relative of Dr. John C. Honeyman) 1873 article on the history of the village, noted that Smith “appears to have had a church building erected, which he sold to the Lutheran Society in 1749.  He also sold the lots opposite the church, on the south side of Church Street, from Main Street east.”[xxi]  According to Norman C. Wittwer, Jr., late 20^th century historian of the church and congregation, this characterization is untrue as the congregation was responsible for raising money and building the church, rather than Smith building the church and then leasing it to the Lutherans. The “Wolf Affair” and related lawsuit strained the coffers of the Raritan Lutherans.  The trustees sought loans from the likes of Baltis Pickles (80 pounds) and others to pay for the construction of the church.  Germanic historian Theodore Frelinghuysen Chambers wrote of this borrowing: “These amounts may not seem large in themselves, but they had to be raised from a people diminished in number and impoverished by a long series of vexatious lawsuits with the wicked Woolf.”[xxii]  Baltus also contributed toward the purchase of Zion’s first organ and through his will of 1765 contributed additional money in perpetuity.[xxiii]  The church was formally dedicated December 2, 1750 with a visitation from Reverends from Philadelphia, Lancaster, Tulpehocken and York, Pennsylvania and Rhinebeck, New York. The Lutheran Church at Smithfield replaced the churches of Rockaway at Potterstown, Lesleyland (Whitehouse), “The Church on the Mountain,” east of Pluckamin and Fox Hill.[xxiv] The building was described in an early 20^th century history of the church, again informed by R.R. Honeyman’s 1873 article:  

…almost [an] exact model of the Episcopal Church built by George Washington at Pohick Valley, Virginia.  It had low walls, topped by a barrack shaped roof, sloping to the four sides.  The windows were small, square, and high from the ground.  The pulpit with its high sounding board was opposite the large doors, which were in the middle of the south wall.  In the center of the church, in the broad aisle was a huge pit…filled with glowing charcoal.  There were five aisles and two galleries at the sides, one being used as an organ loft and containing a fine instrument for those days-a valuable relic now unfortunately lost to the church.[xxv]

Thus, the church looked much different than it does today.  John C. Honeyman, through oral interviews and other sources described the church as it originally looked in exhaustive detail.  He most poignantly stated of the early appearance of the church: “At the present day it would probably be considered a homely structure…”[xxvi]

The newly reorganized Raritan congregation was described by Muhlenberg in a 1751 letter to the Reverend Fathers in Halle and London: “The congregation [Raritan] is coming together, has completed the building of its church and is free of debt for the most part.”[xxvii]  By 1753 the name New Germantown replaced Smithfield when German settlement, centered around the church, outpaced other groups.[xxviii]  Despite this name change Muhlenberg reported that upon visiting the church in 1753 he was obligated to preach in English because of the large population of English and Dutch inhabitants.  Whilst visiting the church Muhlenberg met with the “English justice of the peace because he desired to speak with me concerning the church’s land.”[xxix]  Some confusion about the acreage owned by the Lutheran Church and the presumed bias held by the Presbyterian justice resulted in deliberation about the true ownership of the land and a “derogatory clause” buried within the deed of conveyance.  Muhlenberg met with the justice who claimed that the church lot was inadequately surveyed as containing four acres when it actually contained seven acres.  The justice further claimed that the deed had been altered (the church elders crossed out the “derogatory clause”) after it had been signed by witnesses and therefore the deed was void.   However, the justice was willing to let this alteration pass if the church would relinquish the rent gathered on the three additional acres.  Muhlenberg agreed to this arrangement stating, “I was unable to anything further because the coat was spoiled in the cutting, etc.”[xxx]  A survey of the village was made in 1755 by Howard Wilmot and shows the church in relation to the scant buildings in the village at the time, including a German Schoolhouse.[xxxi]

Not satisfied with their claim to the church property, and after making a money losing deal with the “Presbyterian justice,” the congregation received a deed for fee simple title for the 7-acre church lot in 1768 from Anthony (Tunis) Melick, Melick having acquired Smith’s local holdings some years earlier. The deed for the church site was given to the “corporation of the united Evangelical Zion and St. Pauls Church” and was described thus: 

The Vestry and Warden took into consideration that the Seven Acres of Land belonging to Zion Church formerly purchased from Ralph Smith, had only a precarious lease for certain years upon ground and that a quarter of an acre of the said Smiths land had been leased and let and build upon what is too right and proven rightfull to Zion Church, and since Mr. Anthony Mulich has bought the Whole Tract of Said Smith and is able to give a release or Deed in fee simple, the vestry unamiously agreed with Mr. Anthony Mulich upon the following Articles and Terms viz.

Mr. Anthony Mulich promises and stipulates to sign and deliver a free title and Deed in fee Simple unto the corporation of the united Evangelical Zion and St. Pauls Churches, to have and to hold forever, the said Seven Acres of Land, and the Said continuous Lot where the said house stands upon; and the vestry in behalf of themselves and the Congregation engaged to pay or cause to be paid unto the said proprietor Anthony Mulich after signing & delivering the Deed the full and first sum of thirteen pounds and sixteen shillings New Jersey currency of Eight Shillings once as the consideration money for the said Lands.[xxxii]

The Corporation of Zion’s Church, or “Kirchen Buck de Corporation von Zion in Nieu Germantown in New Jersey”, was formed in 1760 serving three churches/congregations: the aforesaid Zion Evangelical Lutheran Church, serving Tewksbury and Readington in Hunterdon County, St. Paul’s for Somerset and the Lutheran congregation in German Valley, Morris County.[xxxiii] It was through the efforts of Reverend Henry M. Muhlenberg that the “united churches of Zion and St. Paul” received a formal charter of incorporation from Governor William Franklin in 1767.[xxxiv]

The Corporation received an infusion of one thousand pounds from the will of Baltes Pickel filed in 1765. With this infusion the Corporation of Zion’s Church took hold of additional adjacent lots within the village, all at one time in the possession of Ralph Smith.  From these properties the church collected rents.  Collecting rents was a principal source of income for the Corporation in the 18^th century from which they paid the pastors fees and for improvements to the church building and vestry. 

James Cole owned the lot [on the] southeast corner of Church and Main Streets, having bought it from Ralph Smith in 1761.  Michael Hendershot owned the next lot east; he bought it in 1753.  Edward Keiter owned the next lot, and Andrew Shandler the fourth one, having bought it in 1759….The sixth contained a one-story store house, now gone.  All these…came afterwards into the possession of Zion Church.[xxxv]   

The Corporation through the Trustees with the aid of the Pickel monies went about purchasing and renting additional properties in the village.  May 16, 1778 the Trustees met to discuss purchasing Mr. Reinhard’s house, opposite the church (southern side of modern Church Street) commonly called “The High House”, for 170 pounds.[xxxvi]  The Trustees experienced great pains to manage their numerous rental properties while acquiring additional land for their parsonage and cemetery.  Baltes Pickel’s son and namesake Baltes was named as one of the executors of his father’s will.  The principal was to be let out and the interest appropriated for the minister’s salary and the education of two poor children at the German school of the congregation.  Additionally a silver cup and plate were left to the church.  During the years of the American Revolutionary War (1775-1784), the younger Baltes, as a member of the Vestry, dealt a blow to the church by withholding the interest from his father’s legacy from the corporation alleging that the provisions of his father’s will were not being met.  After some coercion Baltes gave the corporation 857 pounds 3 shillings.  The principal sum transferred from Pickel to the corporation consisted of eight town leases valued at 100 pounds, bonds equaling 580 pounds and 191 pounds in cash. [xxxvii]   

            Following the tenure of Pastor Paul Daniel Bryzelius (Pastor 1760-1766), Henry Muhlenberg and his sons Peter Gabriel Muhlenberg (assistant minister, Pastor 1768/1770-1772; ) and Henry Muhlenberg, Jr. (assistant minister, Pastor circa 1772-1774) alternately provided leadership to the Raritan congregations until the assignment of Pastor William Graff in 1775 (Pastor 1775-1809).[xxxviii]  Under the leadership of Pastor Graff many changes were brought about to the church building and congregation.  Pastor Graff had the distinction of providing leadership to the congregation during the American Revolutionary War and the post war reconstruction.  During the war years the village hosted the patriotic “Council of Safety,” responsible for developing a system of early warning beacons throughout New Jersey and New York, which included Governor Livingston and William Patterson.  A regiment of cavalry wintered in the village in 1777-1778 and Washington made a military inspection of the village and countryside in 1780.[xxxix]   

            During the course of the Revolutionary War a schism occurred in the congregation further provoked by the arrival of a Methodist missionary in the village.  The missionary was entertained by Tunis Melick, one of Zion’s wardens, and made converts of the disaffected Lutherans.  Afterwards Methodist meetings were held in the homes of converts and sympathizers.  This change in view amongst the congregates at Zion were met with “a great uproar” resulting in the discipline of the wayward vestrymen and “their disappearance from the church records as officers.”[xl]  After holding meetings in various locals a society was incorporated in 1824 and a Wesleyan chapel built on James Street, later rebuilt in 1865.[xli]  Historic sources do not indicate the reason for the conversion of members from one congregation to another, but it was likely brought on by the turbulent years of the Revolutionary War which likely had ill effects on the members as well as church building.   

Within forty years of being built, and perhaps a result of the strain and lean-times brought on by the French and Indian War (1754-1763) and American Revolutionary War, the church began to need semi-regular upkeep.  With this upkeep the church records began to reflect the expenses incurred from purchasing materials and repairs performed on the building.  At the May 7, 1789 Vestry meeting the Trustees met and discussed the account of Mr. Frederick Bartles who had purchased 500 shingles on behalf of the church and whom the church owed more than 17 pounds.  At the same meeting the congregates contributions were discussed, as well as cemetery access and the related financial woes of the church: 

…It happened since late after that such [people] in our Neighborhood who never assisted or contributed towards keeping up our Church, Churchyard desired a place on our Church yard for their deceased Friends whereby the ground was so taken up that our own Members and contributors would finally not have found Room to bury their departed friends chosen to take it in their consideration-who made the following Resolves, which were agreed to by the whole vestry and the following Sunday made puclickly [sic] known from the Pulpit in these words……Resolved…Everyone who bestoweth yearly his willing gift towards upholding our church & appertances shall have a Right unto all the priveledges and benefits belonging to it for themselves and heir families, as long as they live under their Maintenance…[xlii]

Though Frederick Bartles purchased shingles for the church in 1789 the roof was not replaced until 1791, or so records indicate.  The Trustees met and decided May 6, 1791 that “this summer a new roof should be laid on it-all the windows and shutters repaired and painted as likewise the main Church Door”.  The Trustees granted Godfrey “Rynhard” (Reinhard) the contract for the repairs “for which he was to receive…sixty pounds”.[xliii]  The following year Reinhard “brought in an Acct of all his Expenses concerning the new Church Roof and other Reparations which amounts to 88 pounds 7/2 and more than the Articles of Agreement made”.  Having gone over the allotted budget for roofing repairs it was ultimately resolved that a committee review Reinhard’s accounting to determine if his expenses were valid.[xliv] The church’s continued financial strains, as evidenced by their management of expenses in repairing the church building, resulted in the sale of their rental properties.  At the May 5, 1800 annual meeting the Trustees agreed to sell their rental properties in fee simple: 

Some of the leasees of the Town Lotts at New Germantown which pay yearly quit rent to Zions Church having repeatedly required a Renewal of their Leases, the old Leases having become almost entirely illegible by the Length of Time and constant new assignments and likewise shewn their Desire rather to buy of the quit rent and have good and full titles for their lotts according to law and custom, it was unanimously agreed this day and resolved that all the Lotts which pay quite rent to Zions Church should be sold to the Leasees and proper Deeds given to them by the Churchwardens, they paying the customary Equivalent, which is twenty shillings  money for every shilling they have paid in quit rent to the Day of Sale according to their Leases: at the same Time it was resolved that the money coming from the sale of the quit rents should be laid out immediately in Buying more Land to the present Parsonage or in Land in general for the Best of the united congregations.[xlv]  

Throughout the first three decades of the 19^th century the Trustees of Zion Evangelical Lutheran Church struck a fine balance between eliminating debt and repairing and remodeling the church building.  The church struggled with debt during the second half of the 18^th century with the aid of rental properties within the village, but with the sale of these properties the supplemental income was lost.  Pleas to congregates and villagers for support, in the form of subscriptions, even when a burial plot was offered, did not entice a great deal of financial support.  The entire village suffered in the opening years of the 19^th century as a result of a recession brought on by the War of 1812.  Emigration into the community during this period likely complicated matters.[xlvi]  Late 19^th century historian James P. Snell noted, “the financial collapse after the war of 1812-1815 prostrated everything and destroyed its prosperity.  Land which had cost $100 an acre sold after the war for $12.”[xlvii]   The church managed to raise funds to enact minor repairs throughout the 1820s, including repainting and the installation of a pulpit.  These minor repairs culminated in a grand overhaul, or “rebuild” in 1831 under the direction of Reverend Henry Newman Polman (Pastor 1822-1843).[xlviii]  John C. Honeyman noted of the condition of the church during the 1820s:

Shabby and dingy was the appearance, without and within, of our own meeting-house at the time of Mr. Pohlman’s coming in September ’22…We have evidence that there was much faded finery about the old high pulpit, and that the seats and galleries looked as if they had never been painted, and the window-lights as if they had been the first specimens of that manufacture.  Our Board of Trustees bestirred themselves to buy nine dollars’ worth of “lead and oil”, a couple of pine or poplar boards, and a shilling’s worth of sand –paper, and set diligently about to furbish up the old fane.  The new pastor prevailed on them to do something more; and we accordingly read that in October a Mr. Goltra of Liberty Corner, and Mr. Harmon Henry of this place, built a new pulpit, and that their bill for the job was $40.  Frederick Bartles, Henry Wooley and Johnathan Barkman afterward did work in and about the church to the amount of $13.  There is preserved a little memorandum *** that time, from which we gather that at evening services the pulpit-desk was lighted by lamps, and the auditorium by candles, which latter were set in sconces fastened to the posts and the walls; the galleries were also lighted by candles.[xlix]    

The Trustees sought to update the appearance of the church in the 1830s.  At the April 1, 1830 meeting the Trustees met and the following report presented:

…we were appointed into consideration and esteem it necessary and proper that the building should have a new roof, and that the gable end of the same should be raised-that new window frames and sash are necessary, and that it would be highly desirable to have the whole building rough cast.  We esteem it also necessary to alter the internal arrangement of the church-by taking up part of the head aisle and making six tier of seats instead of four and two long seats at the side as we now have.  We think it also necessary to have a chimney at each end of the building, and that the interior be newly painted.  A new fence around the graveyard is also highly necessary.[l] 

The trustees believed the aforesaid work could be completed for $600.  It was ultimately resolved “that it [the plan] be accepted with the exception of that part which recommends the rough casting of the building.“  Subscriptions were to be issued to the congregation to pay for the repairs.[li] 

        In 1831 a total of $3243.26 was paid to rebuild the church and replace the cemetery fence: $2081.05 to rebuild the church, $200.00 for the burial fence and   an additional $962.21 for materials and laborers.[lii]  This amount was significantly higher (more than $2600 higher) than the Trustees had anticipated. Writing in the early 20^th century Honeyman described the alteration in exhaustive detail:

        The re-construction of the old edifice might be deemed thorough-almost radical,-for only the four original walls were left standing, and these were elevated a few feet by several courses of masonry.  The quaint roof made way for one more modern in style, so that thereafter the structure had two pleasing gables. 

        Doors of entrance were cut through the west wall, and the place of the great double door on the south side was sealed up, except so much as needed to form the present fourth window counting from the west.  The exterior of the building was covered with a composition of lime, sand and pebbles. 

        The interior alterations were quite as radical as those on the outside.  The new high pulpit-a handsome, large one, with much carved work thereon-was placed between the west windows, and rested upon several gracefully pillars that formed a pleasing back-ground to the semi-circular chancel in front encompassed by a balustraded (sic) railing; access was had thereto by the semicircular stairways having each about a dozen steps.  The upholstery of the pulpit desk, and the altar cloth were of rich crimson damask.  The organ removed to the east gallery, though some old people assert that it had never been anywhere else.  The west gallery was of course, taken down.  The floor at the rear end of the church was raised, and a coupe of aisles were made to take the place of five.  There         were sixty-five pews, and three in the extreme rear of the house, were great square ones; for what purpose they were constructed we have never learned.  A long open seat reached from aisle to aisle in front of the chancel.  A heavy ceiling-cornice enclosed the room, and four circular moulded projections marked the places of the hanging lamps.  The organ loft was occupied by the choir and by colored people, though few of the latter ever attended our church.  The stoves were in their present places, and the preacher in his high perch often complained of the suffocating heat.  As the pulpit stood between the entrance-doors the later comer had to face the assembled congregation, which was a severe trial to the diffident and timid, and in some instances kept boys out of the house who     arrived after services had begun.  There were no blinds to the windows, and not even shades to the south ones until many years afterward.  The interior wood-work and walls were a bright white, but the altar, pulpit, and pew-railings were a deep cherry red.  The acoustic properties of the house by every speaker to be well-nigh perfect.[liii] 

        Reverend Henry Newman Polman consecrated the church after the rebuilding:

Consecration

Through the smiles of an ever kind and gracious Providence the rebuilding of Zion which commenced about the middle of June was completed in November.  On the twentieth of that month the Rector had the pleasure of consecrating it to the worship of Almighty God in the presence of a crowded and attentive audience whom he afterwards addressed from Genesis XXVIII 17 “This is non other but the house of God, and this is the gate of heaven.”  May the solemnities of that day never be forgotten!  May the eyes of the Lord be open towards his house day and night, and may he abundantly bless his people into whose hearts he hath put in to build an house for his name, and may they be built up a spiritual temple an habitation of God through the spirit through Jesus Christ our Lord Amen.[liv]

While major rebuilding was completed in 1831 the church continued to collect subscriptions ear-marked for repairs.  In 1833 the Trustees reported collecting $9.00 for such a purpose.[lv]  The accounts associated with the repairs remained open and in 1839:

…Mr. Philip Hyler presented an account for 85 bushels of lime furnished during the rebuilding of the Church, which being deducted from the amount of his seat left a balance due the church of $44; which together with six years interest, amounting to $59.84 was paid by him.  The Pastor, Mr. Bartles and the Sexton were then paid their demands and the Board adjourned sine die.[lvi] 

In 1834, shortly after the rebuild, Thomas Gordon described the village of New Germantown as being located on the “turnpike-road leading from Lamington to Schooley’s mountain,” and containing 30 dwellings, one tavern, three stores, one Lutheran, one Methodist and one Presbyterian Church and one Presbyterian Academy.[lvii]  The members of the small church were spread about the village, township and county.

Following the 1831 rebuild only minor repairs (whitewashing, etc.) were needed over the next two decades, though the congregation doubled under the direction of Reverend Pohlman during the “Great Revival” of 1839-1840, perhaps resulting in additional upkeep in later generations.[lviii]  During the “Great Revival” 200 individuals were converted with 140 joining the associated churches (New Germantown, German Valley, etc.).[lix]  The congregations of German Valley and New Germantown were collectively governed until 1846 when the two separated.  It is perhaps a result of the “Great Revival” that such a split occurred, as both congregations were likely experiencing growing pangs.[lx]  Perhaps the greatest result of the “Great Revival” was the joining of Zion to the New Jersey Synod in 1861, the Lutheran population of New Jersey having grown substantially to separate from both Pennsylvania and New York.[lxi]  During this period the church is shown in the woodcut of New Germantown in Barber and Howe’s Historical Collections of the State of New Jersey, initially published in 1844 and reprinted throughout the 1850s and 1860s.[lxii]  In circa 1844 New Germantown was described as containing: “4 stores, a tannery, 1 wheelwright, 1 cabinet-maker, 2 blacksmiths, 2 saddlers, 3 shoemakers, 1 cooper, 2 tailors, an academy, a Methodist and Lutheran Church, and 55 dwellings.”[lxiii]  While not the only building in the village, the church was a cultural and institutional landmark within the relatively small and remote village, serving the community and its members. 

Perhaps because of the “Great Revival” or as a result of the organic growth of the congregation, in 1854 the church was again altered with the addition of a steeple with bell (blown off in 1888) and the vestibule added to the western side of the church.[lxiv]  A total of $1,900 was collected for the remodeling and alterations.[lxv]  Initial discussions about the remodeling were recorded during the March 10^th congregational meeting at which it was “Res[olved] That the plan devised by Mr. Gualtry [of Liberty Corner][lxvi] for the Steeple &c. be adopted, & the front of the church be made according to it.”  Immediately afterwards subscriptions were circulated amongst the congregates and $1118 promised towards the completion of the project with a total of $1700 collected.  According to John C. Honeyman “a youth within the village” recorded on October 20^th:

The improvements to the church have advanced so far that one may now see how it will look when they are finished.  A gothic arch and folding doors give entrance to the vestibule.  The spire looks very neat and trim, and the windows of the belfry correspond with the windows below.  They have left a place for a clock, but not enough money has as yet been subscribed to purchase one, and I am afraid this part of the plan will have to be relinquished.[lxvii]  

The “youth,” according to Honeyman, again wrote on November 27^th about the progress of the church construction and the static nature of the village:

Everything goes on about as usual.  The streets are just as muddy as they have been for the last fifty years (for aught I know), and the people are just as willing to wade through the mud.  The only noticeable change in the appearances of the place is the completion of the church-spire, and that has occasioned as much controversy as the Tarriff question.  At its base are four little points (one on each of the four upper corners of the belfry), each bearing a gilded ball and vane.  These are great eye-sores to some of our people, and I heard a member of the church say that he would subscribe liberally toward having them taken down.  Others are delighted with them, and the wordy controversy about ‘the balls’ has continued now for a week or more.  They will probably not come down, and when you visit us again you can easily decide for yourself whether they are pretty thing or not. [These balls remained on the steeple until it was blown down in 1888].  The green blinds are quite an improvement to the church: some think that the whole outside of the building should be painted brown!  The bell is an excellent toned one in my opinion, though some of our people do not like it quite so well as the one just put up at Lamington.  It is very pleasant to hear both bells ringing on Sunday morning.[lxviii]

An additional $800 was raised for the church, and “especially the parsonage” at a fair held (or recorded) September 6^{th. .}  Four hundred dollars of this sum was appropriated to the purchase of the Church Bell.  The 1040-pound bell was cast at McNeeleys foundery West Troy, New York and with hangings [frame or installation? - No indication] cost $440.00.[lxix]  The bell was not damaged when the steeple was blown off in 1888 and remained in use.[lxx] 

After completing the construction on the steeple, bell and vestibule minor alterations to the church were made throughout the 1850s-1870s culminating in a massive rebuilding in 1883. Lean times were again suffered upon the church and community during the Civil War (1861-1865) years and the church was unable to raise the necessary funds to pay their pastor much less pay for repairs to the building.  After the close of the war the upkeep of the church again became a regular feature in the Trustee meetings.  Church expenses for 1869 included, fixing the cemetery fence ($0.50), “Getting Platform made” ($6.87), “Stove Pipe & Ash pans” ($1.80) as well as payments to D. Henry ($11.37) and “J. Todd &wife” ($3.50) for “work at windows.”[lxxi]  In 1870 expenses recorded in the Vestry Book included payment to G. Hahn for “fixing wall” ($2.50), “stoves repaired” ($24.00) “and pipe” ($2.70).[lxxii]  At the May 20^th, 1871 meeting of Trustees it was resolved that two new chimneys should be built, the interior of the church painted, a sluiceway made in front of the church with new stone bridges replacing the wooden ones and as soon as the chimneys were fixed the church should be whitewashed and cleaned “by voluntary labor“.[lxxiii]  It is unclear if the church was painted in 1871, but it is remembered that the interior was painted in 1875:  “front of seats being of white with back blue and top rail mahogany color.”[lxxiv]  The maintenance of the church played such a large part in the tenure of Reverend J.C. Duy (Pastor 1853-1872) that he remarked upon it on July 1^st, 1872:

Since my settlement here a new fence has been put around the Parsonage lot-The Barn removed to its present location-The House painted & repaired –An addition of 12 feet added to the church & a bell Tower, Steeple & Bell-The Church has had a new slate roof put on-Two new pulpits have been made-& it has been thoroughly painted both inside & outside-

An acre of ground has been purchased for $200.00 of Mr. Muller for a Cemetery which has almost been filled by those who have gone the way of all the Earth.[lxxv]

            The church is presented cartographically on the F.W. Beers inset map of “New Germantown” from the Topographically Map of Hunterdon County published in 1873.  At the time the map was published the village hosted two churches, Zion and the Methodist Episcopal church.[lxxvi]  Less than a decade later the village was described as containing a mill, tannery, three carriage shops, three stores, two churches, a school-house and approximately 50 dwellings with a population of 249.[lxxvii]   

More than 50 years after the 1831 rebuild, the church was again “rebuilt” in 1883.[lxxviii]  The contract for remodeling was given to Abraham Hill of Somerville, New Jersey, the architect was Mr. D.B. Provost of Elizabeth, New Jersey.  The entire project cost $3,600 (also recorded as $3,060) and included installation of a new floor, new ceiling “and sidewalls were constructed”, new window glass installed, new pulpit installed and new pews, facing east, were installed, additionally “openings were made in the east and west walls for chancel and organ”.[lxxix]  This reconstruction again altered the orientation of the interior of the church.  After the completion of the 1831 rebuild the pews faced west with the pulpit on the western wall.  The 1883 rebuild reversed this orientation with the pews facing east toward a new pulpit.  The architectural proposal by Mr. D.B. Provost, the architect of the project, has survived and elaborates on the amount of detail and work performed on the church.  John C. Honeyman, who may have witnessed the construction, wrote of the 1883 construction:

 

                        The work done consisted in a tearing out of the whole interior of the body of the church, the removal of considerable earth from beneath the

            auditorium, and the putting in of a new floor, which was laid level instead of slightly inclining as was the former one.  A large opening was made in the east

            wall for the pulpit-recess, and a similar one in the west wall for the organ, in front of which was built a gallery.  New pews were put in facing towards the

            east, and a wainscoting was built around the walls.  The new direction in which the pews faced was an agreeable change, as it had formerly been very

            embarrassing, particularly for strangers, to enter the church with the eyes of congregations fastened upon them.

The new wood-work in the church was of ash and imitation-oak.  A new ceiling and side-walls formed part of the changes, and largewindow-panes succeeded the former small ones, those in the lower sashes being of ground glass.  Upon the completion of these interior alterations, new pulpit furniture and a new communion table were brought, of wood corresponding to that of the pews, and a new carpet was purchased for the aisles.  When all was finished, the auditorium looked very chaste and churchly.[lxxx]

Noted within the construction specifications, upon removal of the old ceiling, “The plastering of walls and ceiling to be made new.” [lxxxi]  In 1888 a blizzard blew off the church steeple which “had not been properly anchored…lifted up bodily by the terrific wind [of the blizzard], carried clear of the church, and, entirely inverted, were deposited in the middle of the road to the south of the edifice!”[lxxxii]  The blizzard damaged the roof, which, despite being repaired in 1883 was replaced in 1888.  John C. Honeyman had first hand knowledge of the condition of the roof and noted, “occasionally pieces would fall, and at length it became so serious a menace that a meeting was called for April 3, 1888, to consider the question of taking it down and replacing it with wood.”[lxxxiii]  John C. Honeyman continued “the side walls were given their present color and the belfry mentioned was put on.”[lxxxiv]      

With the completion of the 1883 rebuild and subsequent 1888 ceiling replacement all construction and alteration ceased until second quarter of the 20^th century.  In 1939, during the tenure of Pastor John Henry Munnich (1938-1944), Mr. Russell Neff and Mr. Van Swick built two new rooms over the vestibule.  Pastor Munnich was responsible for introducing new social programs to Zion, including the Oldwick Boys Club (later Boy Scout troop) and Oldwick Young Peoples Club.  Pastor Munnich oversaw the celebrations surround the 225^th anniversary of Zion and wrote the history “225 Years A History of Zion Evangelical Lutheran Church, Oldwick, New Jersey.”[lxxxv]

The second half of the 20^th century saw the church experience further growth, perhaps as a result of general post WWII “baby boom” and later the opening of Interstate I-78 to points east and west, resulting in the construction of the Church Education Building.  During the tenure of Pastor Paul Young (1947-1952) the “Lord’s Acre” plan was implemented to secure money for additional improvements to the church.  The plan was organized by Harry Hollins and Mrs. John Watts.  Mrs. David Boies (mother of Mrs. Watts) donated land for the use of Sunday School children to grow vegetables the proceeds for which went to the building improvements. “ ‘The Lord’s Acres Plan’ almost paid for the heating system of the church.”[lxxxvi]  In 1952, once Pastor Paul Young had left the congregation, rather significant alterations were made to the church. The foundations were reinforced, the entire floor rebuilt and interior redecorated.  The chancel was remodeled replacing the side steps with center steps.  Wainscoting was covered with wallboard.  During this time the Episcopal Church of Flemington was making replacements and gave the Zion Evangelical Lutheran Church its altar. In 1953 a new carpet was purchased for the church.[lxxxvii]

            The “community minded” Pastor Leroy Robert Healy (Pastor 1953-1957) served the congregation during the church’s 240^th anniversary celebrations.  The 240^th anniversary celebrations included a full days worth of activities.  Pastor Healy served with the local fire company and started a “couples club” at the church.  Problems arose between Pastor Healy and some of the members of the congregation and he left for Colorado in 1957.[lxxxviii]  Pastor Gotfred C. Jacobsen (Pastor 1957-1965) replaced Pastor Healy in 1957.  During Pastor Jacobsen’s tenure the church purchased 5.5 acres on Route 523, south of Oldwick, for $8,564.70 to build a new church building if the old building no longer served the growing congregation.  It was decided to retain the use of the original church building and the 5.5 acres were sold to help finance the renovation and expansion of the Christian Education Building on the corner of Church and Miller Street.[lxxxix]  The Church Education Building was built under the tenure of Pastor Russell C. Gromest (Pastor 1966-1973).  Pastor Dennis J. Carroll (1973-1986) replaced Pastor Gromest.  It was through Pastor Carroll’s nurturing that Norman C. Wittwer’s The Faithful and the Bold was published in 1984.  During Pastor Carroll’s tenure Interstate 78 was opened which “made it possible for members to come to Zion from many communities.”[xc]  The congregation continued to grow under the leadership of Pastor Mark Summer (Pastor 1986-).  The growth of the congregation aided by the newly established Interfaith Hospitality Network necessitated a second Sunday service.  The Christian Education Building was expanded and renovated, completed in 1998, to meet the needs of the growing church.[xci]