Baptist Historical Society of Queensland

Newsletter

No.5 July 1986

• Free to members
• Membership $5. per annum

President: Dr. David Parker
Secretary: Mrs. E. Chataway

German Baptist Conference – Special Issue

This special issue of the BHSQ NEWSLETTER is devoted to the celebration of the ministry and witness of the German Baptist Conference, the organised form of the German Baptist Churches in the area west of Ipswich up until about 1930. After that the churches entered fully into the life of the Baptist Union of Queensland and adopted local -English- or -AustralianM (?) ways in place of some rather distinctive German practices.

Over the last twenty years, several of these churches have celebrated their own centenaries and have published printed histories of their work. German work as a whole has been written up in the official histories of the Baptist Union (1905 and 1977) and in a thesis for the Baptist Theological College of Queensland by Rev. P. G. Bryant. These works have been indebted to the custodians of the records and to translators of German language material.

But in recent times, Mr Glenn Roberts has collected a great deal more material and information and has translated many more records. Now that so much material is available, it seems fitting to focus on the ministry of this group of churches which for 120 years has made such an important contribution to Baptist witness in Queensland. This issue of the BHSQ NEWSLETTER contains a printed version of material presented at a celebration held at Laidley Baptist Church on Saturday July 5th 1986 sponsored by the Baptist Historical Society and the German Baptist Churches.

CONTENTS

The Beginnings p 2
The Churches P 3
Acknowledgements P 7
The Conference p 8
The Ministry of Pastor Windolf p10
The Area p12

THE BEGINNINGS OF THE GERMAN BAPTIST WITNESS

By Rev. John White, M.A.

The colony of Queensland was destined to be considerably influenced by Christian Gertlan migrants and their families. Indeed, the influence had started to operate before the colony was separated from New South Wales in 1859.

The formal establishment of Baptist work in Queensland was due to the Baptists who came to the colony in 1849 under the British migration scheme which had been promoted by Rev. Dr. John Dunmore Lang. However, that work was indebted to the prior activity of the earliest German settlers, and was to be further indebted to the direct contribution made by many of these after the first church was formed in 1855.

It is one ol the mysteries of providence why people should elect to leave their homeland to settle in a new and untamed land. If we believe in an active divine purpose in all things, we can thank God for his leading, by which so many Christians were moved to come to this colony.

As for the German migrants in the mid-1900s and later, there were some understandable reasons. In short, life in Europe had serious economic, social and religious disadvantages. The coming of industry and the decline of agriculture had an unsettling effect. Life became more difficult for a people of the land. The social changes were irksome. Military demands were growing for a people who loved their land and were content with their work in peaceful and quiet conditions. Religious persecution was not unknown.

Under the circumstances, the burgeoning forth of life. in the new world would be pictured as a dream come true. Reports circulating told of its climate and soil, its facilities and freedom, and its gold. Itlmigration officers sold this vision, and by the mid-1800s were attracting large numbers, including some thousands who then or later came to Queensland. They were to find the great benefits, but also the hardships of pioneering life.

The first Germans to come to Queensland were a truly apostolic twelve, together with their families. They also came as a result of the work of Dr Lang. He had gone overseas to enlist missionaries for the proposed evangel ising of the aborigine:i of the Moreton Bay area. Failing to find them in Britain, he turnnd to a group trained in Germany for missionary purposes in the school of the Lutheran. Dr Johannes E. Gassner, who had founded a miss~onary society in 1836.

These missionaries became the first ‘:ree white settlers in the Moreton Bay area. In 1824 a penal settl~~nt had been set up. It closed in the early 18405. The first of I.he missionaries landed at Humpy Bong, near the present Redcliffe, il March 1838. Later, they transferred to the Nundah area. There, on Zlon’s Hill, and adjacent to Kedron Brook, they built rough houses, a school and a chapel. The mission work was full of difficulty and ~,a5 closed by 1850. The period, it is noted, bridged the days of pellal and free settlement.

It is interesting to observe that when the Mission closed, only five of the original missionaries were still associated with it. Three of these, together with one who had come to reinforce the mission strength, can be certified as having Baptist leanings, and later, definite Baptist affiliations. They were Zillman, Franz, Rode and Gerler. They had links with the Wharf Street Baptist Church, formed in 1855, and the work at Hendra (now Clayfield’ which started in 1869.

These Christian leaders may well have served to influence migrants to come to Queensland. After the Mission closed, they found settlement on the land or in trade, and were deeply attached to the land of opportunity. The reports of theJrexperiences, if not their per!lonal appeal, would dispose lIany to join them. In the event, frail whatever motive, Germans who were, or were to become, Baptists arrived in large numbers from the 18:50s and into the 1870s.

Following the initial settlement in the vicinity of German Station (Nundah), these migrants were scattered in several directions. Some stayed around Brisbane. Some moved !louth toward!l Logan to engage in far~ing pur!luits. Some probably moved towards Caboolture. The greater number, however, ~oved towards Ipswich. Some halted at Redbank Plains. Most, however, had the intention of seeking the rich lands of the Brisbane and Breller Rivers. They were ultimately to find their homes in a wide surrounding Circle, and ·to form many thriving churches.

An interesting development, relating to the whole German work from the early days, was based on a link sustained with the Ipswich church. A special and much appreCiated interest was shown by the Rev. T.S. Gerrard, the Ipswich pastor during the years 1869-1874. He probably welcomed thell as they passed through the town. In 1869, one of the groups sought fellowship with the Ip!lwich church and asked for whatever lIinistry it could offer. This was repeated by the group froll Norllanby in the following year.

This enquiry was the small beginning of fellowship which led to the formation of the first AS!lociation of Baptist Churche!l in Queensland. It linked the Ipswich church with the fellow!lhips of Brisbane River, Norllanby Reserve, Mt Walker, Rosewood Scrub and Fassifern Scrub.

At sOlie time before 187:5, conferences were initiated by ·The South Queensland German Baptist Union.· This was later to become ·The Conference of German Bapti!lt Churches in Queensland.· It was the formation of this AS!lociation between Ip!lwich and the churches of the surrounding area which !ltirred action leading to the formation of the Queensland Baptist Associatin (Union) into which the German churches integrated in later years as full and valued members.

THE CHURCHES OF THE GERMAN BAPTIST CONFERENCE THE BEGINNINGS

There were no lIinisters to labour among the German migrants of the 1860s., but the faithful tesUmony of lay lien led to lIany conversions and baptisms, and to the formation of the churches at Z11lman’s Waterholes (now Zililiere) and Logan. Support also came from some of the original German missionaries involved in the’ Gassner Mission’s work at Zion’s Hill, Nundah (German Station). These churches beca~e extinct as people lIoved away from these areas to the scrub districts beyond Ipswich and on the Brisbane River which were then opening up for settlellent.

Baptists may have been in present in the early 1860s at Normanby Relerve in the Harrisville/Mutdapilly area. Under the leadership of Mr Schneider, their witness had become quite strong by 1867 and in 1871, a church was constituted. Previous to thiS, links were maintained with the Ipswich Church which was the centre for the fir!lt Baptist Association in Queen!lland, formed in 1870. Some of the !lettlers had ~oved further on to !lettle in the Coleyville Gap/Mt Walker area where a building was erected in 1868. This was !loon to be the main centre until the work at Engelsburg (Kalbar) took the lead after 187S. But by 1886, Mt Walker was being supplied by Kalbar, a task taken over by Boonah in 1921, and the work clo!led down in 1967, jU!lt one hundred years .fter the first witness began.

Meanwhile, others had. turned north and founded a church in the Fernvale/Vernor district on the Brisbane River, near Lowood in 1869. H. Falkenhager who had been a leader of work at Zillmere and Logan wal set apart by the Ipswich Church in 1871 to lead this ministry. It was relocated south of Lowood in the 1890s and then to Taraapa in 1926. In 1870, these three fellowships allounted to about IS0 members. In 1874, the German churches had formed their own conference. Another thriving church was also formed at Marburg (or Rosewood Scrub’ in 1871, but the witness which began at the salle time on the south side of the scrup at Lanefield and later relloved to the town of Rosewood was not of German origin. ‘Membership of the.German churches in 1905 was around 55O.

MARBURG

The church at Marburg waB established in 1871 and was led by C. Dahn, C. Lamprecht and C. Arndt. At first, it sought affiliation with Mt Walker, but in 187S it transferred it links to the Brisbane River church to the north, with the approval of· the German Baptist Conference. Membership which began at 14 climbed to 113 by 1877, helped along by the transfer of 19 members from Zillman’s Waterhdle assembly near Brisbane. Aha, during this tille, several families from Minden Here associated with the Marburg church, prior to the establishment of their aNn fellowship. In 1879, Pastor HermanoWindolf, lately arrived from Germany, took pastoral charge of the tHO felloHships, . as well as servjng elsewhere as Hell. When his health failed, Pastor M. Bernath arrived from Germany in 188S to take leadership. His ministry was short, and he was succeeded by various lay men. Serious divisions plagued the church, to the extent even of the erection of a second building in the town, and links being set up with Ipswich.

The church’ joined with Lowood (Brisbane River’, Minden and Blenheim in 1900 to call Rev. S. BlulI, but ill-health cut his ministry short. Pastor Windolf returned in 1904 to lead the church until 1909. His successor, Pastor Imke was unable to find a house at Marburg, 50 arrangements were made for him to live in the vacant Minden manse, although a joint pastoral arrangement (to include Lo~ood as Hell» was rejected as unworkable. After 1914, Marburg chur~~’ was linked in a joint ‘pastorate with Lanefield (now Rosewood’ church to the south under English pastors arranged through the Baptist Union of Queensland·. In this Nay the Marburg church came under strong English influence from a comparatively early date, but it still retained its contacts with the Gerllan churches.

MINDEN

Baptist work first began in the Minden area, north-west of Ipswich in the late 18705. Prior to this, Baptist families travelled down to Marburg (or RoseNood Scrub, as the area was then known’ where a church had been established as early as 1871. But in 1884 a church fellowship was established at Minden and a year later Mr Wilhelm Truloff donated an acre of land for a building and a cemetery. The church was opened in May Hith a large celebration Hhich was customary, including a -love feast- and a long revival lIeeting. The building has been renovated and modified over the years from 1907 until 1960 and a hall was erected in 1969.

No full-time pastor Has appointed for some time, but Mr J. Schultz and August SC~lIidt Here devoted lay-preachers and leaders. From quite early tilles, the church partiCipated in the German Conference, Hhose meetings Here occaSionally held at Minden. However, in 1900, Minden in partnership with Lowood, Marburg and Blenheim churches called Pastor S. Blum from USA. A manse was built at Minden (the present building renovated) and the new pastor preached Heek about at the four churches. Later Tent Hill also joined the group. His ministry Has greatly appreciated.

After Pastor Blum’s departure due to ill-health in 1903, the church was served by pastors of other German churches. From 1903, Minden and Lowood worked together under the leadership of Pastor Franz Orthner, also of USA. (Removal expenses were 35 pounds and the annual stipend 110 pounds!) When he resigned in 1910 after the sad death of his yaung wife (daughter of a local family) and baby, the treasurer also resigned because-he said that th_re was no Hark for him to do nOH that there was no stipend to pay!

The church was without a full-time pastor again until 1919. By then some English services had been introduced and an approach was made to the Baptist Union for help in securing a pastor. Rev. C. CrDnau was the first English pastor, again in a sharing arrangement with LOHDOd. Membership at this time was around 80. A long line of diltinguished ministers served the two churches ,until in 19~8 Marburg also joined in the group. In 1982”, the Tarampa Church (Lowood had moved there in 1926) left the group to Hark entirely independently.

KALBAR (ENGELSBURG) AND BOONAH

When the German Baptist Church which had been established at Mt Walker/Coleyville in 1867 agr,ed to the farmation’of a neH fellowship a.t Engel!5burg (officially known as Kalbar from 1963) in 187~, it Has making an historic move. The new church, Hhich dates its independence from 22 August of that year, soon took over frail the pioneer fellowship as the centre of Baptist Hitness in the area.

The leader of the new work was Mr J. Stibbe and before long, the first of many baptismal services was being held. Some of these , services saw the baptism of scares of candidate.. The first building Has erected in 1877 Hhen the mellbership was 32. Thls church Has replaced in 1882 and enlarged in 1891. Another church Has erected on a neH site in 1907 which in turn Has enlarged at various times. A co.pletely new modern building Has erected in 1965. Maximull membership Has 292 in 1936.

in 1877, Pastor Carl Krueger was appointed leader but he stepped aside a few months later to make way for Pastor H.’ Windolf Hho Has joint pas.tor of Engelsburg and tit Walker. But a short time later, Pastor Windolf moved to Marburg and Pastor Krueger took up the Hark a.gain in 1886, remaining in office until 1918. Pastor Windolf later returned to be his assistant during some of this time.

Engel!5burg became a member of the Baptist Association (Union) in 1894, but withdreH in 1899 until taking up membership again in 1918 Hhen it had an English pastor for the first tille and many of its distinctive German features were beginning to be less noticeable. Most obvious of all was the use of the English language in services.

There were several outstations, some of them quite flourishing causes, at various times: Silo .. (1896-19~1)’ CharlHaod (1908- )’ Aratula (1922-1972), Roadvale (1947-1973) and WarrillVi_w (1946-196~). Bocnah Church which Has established by Engelsburg in 1887 (first at nearby Dugandan) became a strong independent church, but it is now linked with Kalbar again.

LAIDLEY (BLENHEIM)

Baptist work in this area began when the Hermann Jackw!tz, Carl Mutzleburg and F. Kerwitz and their families arrived at Sandy Creek or Blenheim in 1882-84 and Horshipped in each others homes. Other fallilies from nearby areas soon joined them to create a strong Baptist community. They Here in membership Hith the churches at LaHood or Marburg, whose pastors visited periodically for the ministry of the Word. In time, a permanent link was estalished with LaHood as a branch church. Meetings were also held at Deep Bully and Laidley Creek, and a visit would be made occasionally to LaHood itself for worship, especial 1 y for the cOllllunion services.

With groHth in numbers, a building Has necessary. So in 1892, there took place the opening and dedication a’ a church on a site donated by Mr Jack”!tz. It was burned to the ground in 1899 and another building was, erected elsewhere, which Has enlarged and renovated at various tilles in later years.

In 189~, an approach was made to the German Conference for recognition of the felloHship as an independent church. Foundation membership was 48 with Carl Mutzelburg as leader. He carried out an ext&nsive and fruitful pastoral ministry in addition to his farlling for several years until Rev. S. Blum Has called from USA in 1900.

He served the churches of Lowood, Minden, and Marburg as Hell as Blenheim. He also began Hark in the Ma Ma Creek area Hhich resulted in the establishment of an independent church at Tent Hill in 1901. The branches at Deep Gully and Lef~ Hand Branch transferred from Blenheim to the neH Hark, but the Hatton Vale felloHship transferred frail Minden to Blenheim at about the siUlle tiae. Blenheim and Tent Hill churches nOH combined together to call Rev. O. E. Kruger from USA. He arrived in December 1901, serving until 1908, being succeeded by Rev. J. ‘Heinrich (also of USA) whose ministry spanned the period up to 1931.

Although the members Here mostly of German background, in 1907 two ‘English’ people, William and Lucinda Dart Here baptised. Later several members of the Dart fallily entered the Baptist ministry. (Others who entered the ministry from this church Here Rev. E.V. Keith and Rev. G. LitzoN.) Occasional English services were held frail 1916 and German services were discontinued officially in 1930. In the same year, the church terminated its membership in the German Conference and became a lIember of the Baptist Union. The first English pastor, Re~. W.K. Holmans was appointed in 1931, alaost ~O years after the co.mencellent of witness in the district.

The link Nith Tent Hill was severed in 193~ when a new Nark commenced in Gatton demanded the pastor’s attention. Blenheim continued under the leadership of Rev. S. NeNe11 (193~-47). His successor, Pastor A. LaN, pioneered services in the tONn of Laidley (1948 onNards) where the response led to the purchase of land. Although a move to transfer the work to Laidley in 19~1 did nat lIaterialize, under the leadership of Rev. D. A. Dunlop, in 19~2 a hall was erected in Nhich to conduct regular evening services. Eventually, in January 1954, the decision Nas made to relocate. The last service Has held in Blenheim on January 24, and in September of that year, the present church in Laidley was opened. Extensive developments have taken place since under the continuing ministry of Mr Dunlop, including the establishment of an aged persons home in 1968.

TENT HILL

Nestling up close to the valleys and spurs of the Great Divide, Tent Hill church had a pre-history of tNenty years until it was officially, constituted on 3 Septeaber 1901 in an impressive service attended by representatives of the five other German Conference churches. Its first building was erected a year later and it lasted until 19:51 when a new one was erected which was rellodelied in , 1977. Growth was quick - from a foundation meabership of :5:5, it had risen to 126 on its third anniversary.

But the early years were tough yet satisfying as the settlers carved out an existence in the scrubs ,of Deep Gully, Left Hand Branch, Mt Sylvia and Ma Ma Creek. At the same time, they were faithful in their witness and fellowship travelling miles in difficult circumstances for worship and evangelisa.

Pastoral oversight Has provided by Pastor S. Blum who had come from USA to serve some of the other Ger.an churches (Blenheim, Lowood, Minden and Marburg). When Tent Hill was constituted, Pastor Otto Krueger was called from USA and took up his work as joint pastor of Tent Hill and Blenheim (where he lived) in 1902. He was succeeded in 1908 by another American German, Pastor J. Heinrich. It was not until the end of his ministry in 1930 that the first Queensland trained, English pastor was apPOinted in the person of Rev. W.K. Holmans. By this time, English had been in use for, almost 1:5 years. In 1930, the church joined the Baptist Union of Queensland.

An important outreach ,pf the church under’ the leadership of Pastor Holmans was the establishllent in 1935 of work in Gatton. So fruitful was this ministry that Mr Holmans became joint pastor of Tent Hill-Gatton, leaving Blenheim to call its own pastor. (The work was transferred to La.idley in 1954.) A similar move took place in 1978 when the:Gatton Church asked for the join pastorate with Tent Hill .to be terminated, both churches becoming independent. Tent Hill purchased a manse i at the nearby town of Grantham, and found new avenues of service in the farming areas to the west and south.

THANKS

Sincere thanks is expressed to all those who assisted in the Celebration, with extra thanks to Mr Dick Scanlan, local convenor; the pastor and members of Laidley Baptist Church for arrangements, and the representatives of each church who made up the steering committee. Thanks i~ also expressed to Mr Glenn Robert~ for his long-standing interest in and commitment to research on the German Baptist work,and to Rev. John White for his contribution. Thanks i5 also expressed to Jan Mengel for assistance·with the production of this Newsletter and to Andrew Savage for preparing the·display map.

The historical notes prinled’in this issue have been based upon the printed histories of the churches, and the following:
Queensland Baptist Jubliee Volume 1905
A Fellowship of Service by Rev. J.E. White (1977)
A History of the German Baptist Churches, by Rev. P.G.Bryant (1982)

MEMBERSHIP

Individuals, churches and other groups are invited to support the Baptist Historical Society of Queensland by becoming members. Please send your name and address with the appropriate fee as listed on the front cover to the secretary, Baptist Historical SOCiety of Qld., 11 Bunda St, Slacks Creek, Queensland, 4127.

THE CONFERENCE OF GERHAN BAPTISTS IN SOUTH-EAST QUEENSLAND

by Glenn Roberts

Sometime in 1874, tHO church assemblies comprising a unique ethnic minority, German migrants of Baptist persualion, called after their place names Brisbane River and Haunt Walker, festively met and formed an association. Both had been formed separately about ten years previously as these pioneering migrants Moved outwards from Brisbane. The -South Queensland German Baptist Society- was to grow to over three times its size and last for about sixty years, though undergoing several reforms and many setbacks.

They were brought together by powerful forces - isolation and a sense of minority and, most important of all, spiritual hunger. There was an understandable urge for fellowship with those of common mind and origin amongst the settlers in the new land, which wal regarded also as a mission field by many of them. Another factor was language - it would have been of little help to meet with Englilh-Ipeaking Baptists based at the nearest town, Ipswich and elsewhere.

Their feelings Here often expressed in reports sent back to Germany for printing in missionary magazines. The earliest known report of this kind was from Brother Heinrich Holler of Normanby Reserve (dated 6 July 1871) to the founder of the German Baptist movement, Rev. J. G. Oncken. He said, -While our assembly arose about four years ago from five members, the number now amounts to 60.- He also spoke of a -richly blessed Pentecost with a Lovefeast- at which 25 people were converted. PJstor H. Windolf wrote later about the arrival of the first Baptists in June 1865, of the first converts in the Nundah area and of outreach to Normanby Station. Other reports referred to the opening of a chapel at Mt Walker in October 1871 when friends from many districts gathered for fellowship, and also of a thriving work on the Brisbane River near Lowood.

These early foundations of the ‘Conference were extended in 1875 when a third member joined the group, the church at Fassifern Scrub (Kalbar or Engelsburg). The next to join was -Rosewo,od Scrub( Marburg) in 1876. It had gained some members by transfer fro. ,Mt Walker and was -the most important German settlement in which a few thousand Germans are said to live- - to use Pastor Windolf’s words. They were also joined by some frOM the ZillMere area.

A report from Mt Walker dated 9 April 1877 (the lame year as the Baptist Union of Queensland was being cO.Menced) said -six churches have now arisen, with 300 members and five chapels. - Only 31 of these were believers on arrival fro. Germany! At a meeting in Marburg, 200 were present at an Easter love-feast, and 72 pounds was sent to Germany towards procuring a preacher. It was through -draWing together (Zusammenziehen) newly migrated brethren and growth of new convertsthat isolation was overcome and solidarity achieved.

A major need of the conference churches was met in 1878 when the long-awaited trained pastor arrived from Germany in the person of Pastor Hermann Windolf. A joyful description of this event was reported in the missionary magazine. It was also noted that a second worker would soon be required. However, the new arrangements resulted in a breakdown in the fledgling conference because of personal and policy differences between Pastor Windolf and the lay leaders at Fassifern.

Minor meetings were still convened betHeen the churches in the succeeding years, as is indicated by scattered reports in German periodicals. For example, there was a new Bethel chapel at Harburg to which members from Brisbane River, Brisbane and even the Logan Here invited. In September 1881, a small conference met at Marburg including members from Zillman’s Waterholes.

*Peace between Marburg, FASSIFERN and Ht Walker- was announced in Windolf’s handwritten minutes following a meeting of reconciliation at Fassifern on 12 July 1882. There had also developed two churches at Brisbane River (-on the river- and -in the scrub-) and these were united in March 1884. Two months later, a motion at Marburg called for the·unification of Brisbane River, Rosewood (Marburg), Mt Walker and Falifern Assemblies! But even this was not to be, as further difficulties resulted in divisions even in Marburg itself. The Fassifern church and Pastor Windolf in 1887 exhorted the members to reconciliation and to consider uniting with the English Baptists. However, there was little progress.for it was reported that there were two German groups at Marburg, three around Brisbane River and also Mt Walker, but Engelsburg and Minden were in the English Association. A major reform of the German Conference must have taken place around 1899 although the records are missing until 1890. But a meeting at Engelsburg in October 1891 is referred to as the -third- such meeting, and the number of churches.was now six. The next two years were quite stable with five churches totalling over 400 members. Blenheim came into the conference ·in 189S, but Engelsburg withdrew again and the following year, 50 did Mt Walker. Records of some later conferences have come to I1ght in recent tilles, enabling a further docullentation of the life of the Conference.

The turn of the century meant a conference turning point as new fellowship - Ha Ma Creek or Tent Hill - joined and new trained pastor arrived from America, Rev. SJlluel Blum. The reform he brought about led to a total revival in conference life, even drawing Engelsburg back into the circle in a meeting in 1901. By then Minden had reached SO members under a lay-leader A. Schmidt, Lowood/Fernvale had 80 under W. LitzON and Marburg had 3S under W. Meissner.

An·, outward change in the conference was its new placing in the year - generally at Easter time, and a new constitution was adopted. (This can be found printed in the official history of Laidley Church.) From 1902 to 1913, the venues rotated twice in this pattern: Engelsbu~g, Blenheim, Minden, Marburg, Tenth!ll and Lowood. Outstations included Kingaroy, Esk and Redland Bay. A copy of the proceedings frolll 1904 was found in Hamburg 80 years later. It had been called -Conference of Peace in the King’s Vale-, opening at 7pm Thursday 24 Harch, and containing four sessions. Reports showed that they had 319 Sunday School children, S9 newly baptised believers and total offerings had calle to 489 pounds. Topics discussed included the keeping of the Sabbath, support for the Hayurbhanj Mis.ion in India where ~liss Martha Huth served, and the distribution of Christian tracts. On other occasions, they debated military service, involvement in Government positions and the Christian attitude to dancing and drinking. Discipline on church lIembers was usually quite strong.

Before the war broke out in 1914, the conference met at Engelsburg, soon to have its name changed to Kalbar. By then, Lowood had an outstation called Coal Creek with 92 members and Minden with Kingaroy had 76. Marburg with its outstations reached 110.

By 1927, the Baptist Union of Queensland gave the statistics of the German churches individually and not as a group which suggests that the Conference had ceased to function by then, though some evidence indicates that Tent Hill church belonged to it until 1930. As late as 1932, the German language was still being used occassionally in same churches. But it seems generally that the Conference declined with the use of the language and thus this body became a thing of the past, preserved mainly in docullents that have only partly been translated and in the minds of its participants. As long as its member remained ethnically isolated, it served its purpose well.

A LIFE OF PASTOR HERMANN WINDOLF (1846-1922)

On 19 May, 1846 at the town of Gruneplan, Germany, an eleven day old child, Friedrich Wilhelm Hermann was christened in the local Lutheran church. He was the first child of his father, Friedrich Wilhelm Conrad, a master mason, and his mother ~arie-Wilhelmine Agnes, who was then 23 years of age. Four sisters and two brothers were to follow. Some time later, their father swung over to the persuasion of members of a new evangelical movement known as -Baptists.- But what makes this 50 remarkable? This lad, known by his name Hermann, was to be baptised by immersion at 16 years of age” by Pastor Kipperberg, enter a missionary ~raining school In Hamburg three years later and after being trained under the leader of the Baptists, Rev. J. G. Oncken, ministered in his own country for over a decade before migrating to remote mission field called Australia!

His first pastorate (1868-70) was at Herford, in Westphalia where he held daily revival prayer meetings and baptised converts as young as 10 and 13 years old. He was described as having -a quite meek disposition, extending love to the poor and needy.- His pen was quite active, with three sermon collections and some verse being produced during this time. At Pastor Oncken’s suggestion, he moved to Braunschwieg (Brunswickl where he served for another nine years or so, marrying in the meantime.

Due to pressures of life and war, many were migrating to freer lands as assisted passengers and otherwise. The young pastor felt the call to follow some of them to Australia in late 1877. He and his wife, both aged 31 and two children, Frederich (3) and Hannah (1) sailed from Hamburg via London, reaching Moreton Bay in nineteen stormy weeks. They were classed as -free settlers-. Their arrival on 20 February, 1878 was joyously celebrated by the Baptist settlers. Pastor Wind~lf is best left to describe the scene for himself:

-It was late summer, and the heat due to long absence of rain was very burdensome on usl on the first night, which we spent with all the others in the immigration quarters, a fearful storm broke. These are heavier than those in Germany and have beneficial influence on the climate and people’s state of health. On the morning of the next day, a friendly angel in the form of Brother Eder appeared to us, sent from the 56-mile distant German brethren at Fassifern Scrub.

installed in his church, all began well with the local lay leaders, brothers Kruger (Fassifern) and Peters (Mt Walker) laying down their positions in favour of the new pastor. But by August, disagreements had broken out between these men~ Consequently, the new year saw Pastor Windolf installed in the -geographical centre- of the mission field, Rosewood Scrub (Marburg).

Though the group there numbered 96 at that time, a year later 47 had been excluded and nine lost for other reasons. This indicated that Pastor Windolf favoured a strong diSCipline, a fact which is endorsed by entries in his own records. But he was also an energetic and tireless worker. He wrote, -In the first quarter of 1879, I preached the saving Word of God in 60 meetings, led 31 prayer meetings, gave a funeral message, served four times at the breaking of bread, and made 70 home visits- (most which were done on horseback).

In spite of the sad break that had been made with the Fassifern church, real times of revival were experienced at Marburg and district. For example, Easter of 1881 in Tarampa Scrub’s -Zoar- chapel’ saw a revival meeting following a love-feast which continued until daybreak with 19 souls won to the Lord; 32 more were won. the next Sunday following a public baptismal service.

However, strain and poor health got the better of Mr Windolf. In July 1882, he negotiated peace with Fassifern on the understanding that old issues be not raised again. He wrote at this time that ahe would in no way let God’s work suffer in favour of temporal things. On the contrary, it was painful for him ••• due to his Buffering to give up his position ••• (and) agreed that we should have another worker to help in the great field of labour for both churches.- Pastor Windolf agreed to write to Gernany for this help.

From this pOint on, his pastoral ministry recedes somewhat and his writing ministry comes to the fore. His poems appeared in German nagazines (e.g., one to accompany the obituary for J.G. Oncken in 1884) showing that his standing as a Christian poet was already acknowledged at home. Three years later his. first printed anthology appeared - -Thautropfen- (Due drops),. published in Bonn. Except for a few references in the minutes of the German conference churches, however, his name and his pen are silent for over a decade. But it is evident that he pursued a ministry behind the scenes, being particularly instrumental in calling further pastors to the work, including M. Bernoth (188~) and S. Bluhm (1900). In 1901, a literary surprise appeared in the form of a collection of J.G. Oncken’s sermons with notes taken down by Hermann and his uncle years before. It was called -Licht und Recht- (Light and Justice) and was published by a Baptist firm in Kassel after editing in Australia by Pastor Windolf.

But a revival in his ministry was soon to come. In 1905, he was -festively re-installed· as pastor at Harburg, where membership was

1. During this second pastorate, he continued as a reporter for the German Baptist papers and by 1908 had a new lease of life: another anthology appeared (·Psalmen~lange·)1 he co.menced a series of ministry trips to the Kingaroy area and celebrated 30 years ·of ministry in Queensland. By then he was 62 years old.

At some stage he must have also studied homeopathic medicine, as evidenced by reports in periodicals. Mechanical work and architecture were also part of his activities, according to his grandson Henry, who reports ~that books on these subjects were left from his grandfather’s library ~nd even contained same of his own designs!

In’,1909, he resigned from Marburg and went to live with his son near Engelsburg. There he continued writing and the next year law the publication of two further anthologies, ·Sonnenstrahlen- and -Efeu und HimmeI5schlu5sel.· In 1911, another one appeared, named ·Unter Maien und Palmen.·· Despite a stroke in December 1911 and a fall from ,a vehicl. in July 1912, Mr Windolf put out two more collections of poems in 1913, ·Aus Hohen und Tiefen- and ·Heimatwarts·, the latter meaning ·Homewards.!’ indicating that he was not looking forward to the heavenly home. Both of these collections were acclaimed by the Governor of Queensland and the chancellor of the UniverSity of Queensland. Mr WindoU was by this time well known In Germany as a poet. His genius even delved into horticulture and he became an honorary member of the ·Luther Burbank SOCiety· of California being an agent for their material in Queensland.

By 1921, this productive writer had put out a selection of hymns and poems for -recitation at all kinds of festive occasions.- But this was to be his last work, for on 22 February 1922, his pen was stopped for ever, following another stroke. He was survived by a wife and three generations of descendants, but also by the fruit of his ministry and his many literary jewels, many of which remain untranslated. He was buried in a humble grave at the Kalbar public ceaetery.

NOTE: Glenn Roberts’ two papers have been adapted slightly for this publication. Copies of the originals are available at cost fro. the Baptist Historical Society or directly from Mr Roberts.

The Live, Writings and Work of Hermann Windorf 1846 - 1922

by Glenn Roberts

On the 19th May, 1846 in the town of Grunanplan Germany, an eleven day old child calle Freidrich Wilhelm Hermann was christened in the local Lutheran church. It seems he was the first child of the family, his father being Friedfich Wilhem Conrad, a mastermason, and his mother Marie-Wilhelmine Agnes, bore hime at 23 years of age. Four sister and two brothers were to follow. Some time between the birth of the first sister, Anna Mathilda Marie in 1848 and the second, their father swung over to the new evangelical movement known as Baptists. (These details were all copied from the above church register in March 1984 by some unknown person and entered in the Baptist archives in Hamburg, to be discovered later that year.) But what makes this so remarkable? - this lad known by his name Hermann, ws to be baptised by immersion at 16 years of age, by a Baptist pastor Kipperberg, enter a missionschool in Hamburg three years later, probably under the encouragement of his uncle Hinrich - a harbour missionary, and after being trained under the leader of the movement, J.C. Oncken, ministered in his own country for over a decade before migrating to a remote missionfield called Australia.

The location of Hermann’s first pastorate in Germany at the age of 22 was Herford, in Wesphalia. this was from 1868 to 1870. He held daily revival prayer meetings and baptised converts as young as 10 and 13 years old. (1) An historian of this church, W. Riemenschneider, described his as “of a quite meek disposition, extending love to the poor and needy” and conducting baptisms at different stations, especially of young people. (2) Hermann’s pen had also become quite active in ministry, as can be seen from the titles of three sermon collections he published in these years, as well as a poem on the events of the time in biblical perspective, which he dedicated to the Kaiseress Agusta. (3)

A motion moved by Oncken at the Northwest Union conference promoted Hermann to the Braunschweig (Brunswick) area where he served for another 9 years or so, marrying in the meantime. An enquiry to the present-day Baptist church in that city, where records have survived, shows that no mention is made of him, but his work there is confirmed by Windolf in his journals.

Due to pressures and war in the country, many were migrating to freer lands under assisted passage and otherwise, and the young pastor felt a call to follow some of them to Australia in late 1877. He and his wife, both aged 31, and two childrenFredrich (3) and Hannah (1) sailed from Hamburg via London and reached Moreton Bay in 19 stormy weeks, during which he kept a vivid diary which is preserved in “der Pilger”. 1879 p. 6ff

They were classsed as “free settlers” (4). Their arrival on 20th February, 1878 was celebrated with joy by the Baptist settlers and Windolf, being a true journalist, is best left to describe it for himself:

"It was late summer, and the heat due to long absence rain was very burdensome to us; on the first night; which we spent with all the others in the immigration quarters, a fearful storm broke. These are heavier than those in Germany and have a beneficial influence on the climate and the people's state of health. On the morning of the next day, a friendly angel in the form of br. E (der) appeared to us,sent from the 56 mile distant German brethren at Fassifern Scrub..."

The description of his journey through Ipswich and Normanby Reserve contains incredible detail. He reports tha later “bros. Kruger and Peters laid down their positions as leaders of the assemblies of Fassifern Scrub and Mt Walker respectively, showing me that I had been elected as teacher and elder of both”. All began well, but by August that year Windolf had disagreed severly with the same lay-leaders over handling of monies he gives to the “Pilger” magazine are different: “the admittance of members was often made too lightly - there was a lack of sound and thorough grounding - now they group themselves together under leadership of a man capable of unbridled ego and greed for power, claiming to be a church!”

Consequently, the 1st of January 1879 saw Windolf installed in the “geographical centre” of the missionfield - Rosewood Scrub (now Marburg): Through the group there then numbered 96, by 1st January 1880, 47 had been excluded and nine lost through other reasons leaving only 58! This indicates a severity of disipline on Windolf’s part. His fervent activity is shown by this report to br. Brucker of the “Pilger”: “In the 1st quarter of 1879 I preached the saving Word of God in 60 meetings, led 31 prayer meetings, gave a funeral message, served 4 times at the breaking of bread, and made 70 home visits”, most of which were done on horseback! Obviously he was trying to take on too much. (5) The actual minutes of Marburg only bigin on 16th May 1880 (Pentecost) when Bethel chapel opened there. They are recorded in Windolf’s handwriting up to March 1883, revealing much of his thinking wand attitudes; for example, and admonition against unduly long prayers.

In spite of the break that had been made with Fassifern Scrub (Engerlsburg), real times of revival were experienced at Marburg. For instance, in Easter of 1881 at Tarampa Scrub’s “Zoar” chapel, where a revival meeting after a Lovemeal continued till daybreak, 19 souls were won over to the Gospel, followed by 32 next Sunday after a public baptism. (6) However, strain and poor health got the better of him. In July of 1882, Windolf negotiated peace and reconcillation with Fassifern where he had served previously on the agreement that old issues be not entered into. His last entry in the Marburg minutes describes his concern for the continuation of the work there:

"he would in no way let God's work suffer in favour of temporal things -  on the contrary! It was painful for him ... due to this suffering, to give his position up ... agreed that we should have another worker to help in the great field of labour for both churches (including Brisbane River), br Windolf would take it on himself to (write to) Germany in this regard." (He often wrote of himself in the third person)

From this point, Windolf’s pastoral ministry recedes for a while and his writing ininstry comes to the fore. The first issue of the Pilger for 1884 carries a poem by him called “Under the Cross”, and a few months later, a commemorative poem of his was chosen to appear with the obituary of J.G. Oncken in this magazine, showing that his standing as a Christian poet was already acknoledged in the German-speaking world. It was three years later though that his first printed anthology appeared on the market:- “Thautropfen”, (Duedrops) from a publisher in Bonn of which two samples are preserved in the Pilger.

However, except for a few references in the minutes of the German conference churches, Windolf’s name and pen is silent for over a decade. We can deduce however, that he pursued a quite “behind the scenes ministry in these years, being instrumental in calling further pastors over e.g. M. Bernoth (1885) and S. Bluhm in 1900. In 1901, a litarary surprise appeared: a collection on Oncken’s sermons from notes that herrmann (and his uncle Heinrich) had taken down decades before and brought over with him, entitled “Licht und Recht” (Light and Justice), was sent back to be published by the Baptist publishing house at Kassel, and is prefaced by hom. Also, a similar work by the Jewish convert Kobner was put out by Windolf. (7)

But a revival in ministry was soon to come. A paper in the 1904 conference booklet records Windolf’s fervour on keeping the “Sabbath” showing he was alive an well, and in 1905, he was “festively reinstalled” as pastor in Marburg. His revised list of members there numbers 81. During this second pastorate he continued as reporter for the conference to the “Wahrheitszeuse” over the next two years. By 1908 he had a new lease of life: another anthology appeared called “Psalmenklange” (Sounds of Psalms) and he commenced a series of ministry trips to the Kingaroy area which are described in “Deusche Beilage” - German supplement to the Qld News Budget of Aug. 29th, 1908. Thirty years of his ministry in Queensland was celebrated the same year (8) when he was sixty-two years of age.

At some stage Windolf must have also studied up homopathic medicine, which became evident from notices in the “Deutsche Beilage” where his cure for diptheria is mentioned. Mechanics and architecture were also part of his repertoir, according to his grandson Henry, who claims that books on these subjects were left from his grandfather’s library, and even contained some of his own design!

In 1909, Windolf resigned from Marburg, being replaced by pastor Ehmke, and went to live with his sone near Engelburg. There he continued his writings and the next year saw the publication of two further anthologies: Sonnenstrahlem” (Sunrays) and “Efeu und Himmelsschusssel” (Ivy and Primrose) Copies of both of these have survived. In 1911, another one - “Unter Maien und Palmen” (Among Mayflower and Palmtrees) appeared, but it is not now extant. The Qld News Budget, now in the Oxley Library, gives us such fine details as a stroke in December 1911 and a fall from a vehicle in July 1912 which Windolf suffered in his old age. Undetered though, he put out two more collections of poems in 1913: “Aus Hohen und Tiefan” (From heights adn depths) and “Heimatwarts” (Homewards), the latter indicating his looking forward to the heavely home. Both of these were acclaimed by the Governor of Queensland and the chancellor of the University. He was well known by this time in Germany as a poet. This genius even delved into horticulture and became a honary member of the “Luther Burbank Society” of California, distributing the pamphlets in Queensland. (9) As well, a new anthology called “Glockentone” was produced, despite the war, the copies were shipped to this state.

By 1921 Windolf had put out a selection of hmns and poems for “recitation at all kinds of festive occasions”. But this was to be his last work, for by 22nd February, the next year his pen stopped forever, following a stroke. He was survived by a wife, and three generations, but also by many literay jewels,many of which remain untrnaslated.He was buried in a humble grave at the Kalbar public cemetery.

June 1986

Endnotes:

1. Missionblatt 1868 p 106; 1869 p43
   
2. Solchen Schatz. 1965. p 31
   
3. See Australian Baptist 2nd Nov. 1930
   
4. Queensland State Archives, passenger lists for the “Gauntlett”
   
5. Der Pilger 1879, p 94 He gave his address as P.O. Frederichs, via Rosewood.
   
6. Wehrheitszeuge 1881, 5th Sept.
   
7. Qld News Budget, Deutsche Beilage 8th Sept. 1911.
   
8. Wahrheitszeuge, 1908, p
   
9. New Budget, 18th July, 1914