JONAS YEAKEL SCHULTZ
Jonas Yeakel Schultz (March 31, 1829 to August 24, 1914) was born in Clayton, Berks
County, PA, the ninth child of Caspar and Christina (Yeakel) Schultz who were
Schwenkfelders. (2) Apparently he never married. For 34 years, he lived with Samuel
Landis in Quakertown, and the last six years of his life with a nephew in Chapel.
Samuel Landis and Schultz were preachers in an independent Mennonite congregation
which is claimed by the Godshall or Swartley group. (3)
Who is this man whose pilgrimage took him from Schwenkfelder to Lutheran (perhaps
to United Brethren in Christ) to Evangelical Mennonite to independent Mennonite and
possibly finally back to Schwenkfelder? [The final destination is not clear, although his
writings were left to the Schwenkfelder library in Pennsburg.] He studied with the
progressive Hunsicker people, taught and wrote for the moderate Oberholtzer
Mennonites, and admonished among the Evangelical Mennonite revivalists, but is
described as an "independent Mennonite." Moreover, he seems never to have been an
unequivocal disciple of any of the parties. Perhaps these affiliations reveal the
intellectual, the practical and the spiritual side of the physician-preacher-teacher-writer.
An exceptional Dutchman in his day. (Presumably without formal education, his story
would have been much different and the Bible Fellowship Church the poorer.)
Jonas Schultz attending public school and then enrolled in Freeland Seminary, the
forerunner of Ursinus College, in Collegeville. This school had been founded by Henry
Hunsicker who had left the Old Mennonite Church with John Oberholtzer in 1847 and
then separated from Oberholtzer four years later. They were the most progressive
faction to separate from the Franconia Conference in the mid 1800s. Their Trinity
Christian Church later joined the Reformed Church. While it may be assumed that
Schultz appreciated their more progressive, academic inclinations, it would be with the
Evangelical Mennonites, the revivalists, that he would identify more fully. (4)
Normal School and Medical College.
After Freeland Seminary, Schultz attended the State Normal School in Millersville, now
Millersville University. Subsequently he attended Hahnemann College of Medicine. (5)
He graduated at the age of 21 according to his obituary (or more likely 23 according to
the dates in his medical notebook). The writer of his obituary claims, he rejected the
cold scientific methodology which always traced all material problems to material
causes. (6) Although he only practiced medicine for about four years, seemingly he
never lost interest in medicine.
Notes in the Medical Student's Notebook.-- Schultz's notes from medical college
(dated 1852, at which time he would have been 23) suggest that he was sociable and
artistic, and perhaps he was not always concentrating on the lesson. On one page it
appears he asked a fellow student for his name by writing along the edge, "Your name
if you please." Under which is written "Titus S. Brown/Binghamton/ Broome Co. N.Y."
Likewise his notes contain numerous sketches. Some of these seem to be of his
professors. One may even be a self-portrait. Some of the remedies in medical school
notebook were: barley water, rice water, vegetable soup, beef tea, essence of beef, rice
gruel, and lemonade. (At least the recipes for these are found among his notes.)
Remember the common medication aspirin did not come on the market until 1899,
almost a half century later.
CALL AND BAPTISM
But Jonas Schultz was not to practice medicine for the remainder of his life. The
young physician must have had a life-changing encounter and a call from the Great
Physician which took him in a different direction.
As a young man he was baptized at Himmelwright's mill near Niantic by a Baptist
minister. (7) He became a convinced exponent of believer's baptism. In February 1878,
when a number of young people were baptized by immersion in a stream in Berlin,
Ontario, he preached a sermon on Christian baptism. His point were: 1. Instituted by
Christ; 2. The form--Immersion (but other forms to be tolerated); 3. The Persons,
Mature Believers; 4. The object--Entrance into the Visible Church. (8) This was
preached on a tour sanctioned by the Evangelical Mennonite Fellowship of
Pennsylvania, one year before the Evangelical Mennonites merged with the United
Mennonites of Canada and Indiana. His willingness to allow modes of baptism other
than immersion would have made him more acceptable to other Mennonites.
AGENT OF THE AMERICAN TRACT SOCIETY
On September 1, 1856, Schultz was licensed as an "Agent" of the American Tract
Society (A.T.S.) to "labor in connection with Rev. E. M. Long among the German
Church in Eastern Penna. in connection with the Pennsylvania Branch." The certificate
of commission calls him Dr. Jonas Y. Schultz. For his labors "as agent" he received
$300 per year. This was about the time the Evangelical Mennonites were raising the
issue of "prayer meetings" within the Oberholtzer Mennonites Fellowship.
Associate of Edwin M. Long in the American Tract Society.
As an associate of Edwin Long, Schultz preached widely among the Pennsylvania
Dutch. Long writes,
Jonas Y. Schultz M.D., whose name will be frequently mentioned in these pages as my
beloved companion in the gospel both in the pulpit and in the tent, about this time came
out decidedly on the Lord's side, and was of great service in the revival among his
friends and relatives. He had a lucrative medical practice; yet "what things were gain"
he "counted loss for Christ," desiring with Paul, to say, "Not seeking my own profit, but
the profit of many, that they might be saved." The Schwenkfelders being unwilling to
introduce the sacraments, he connected himself with the Lutheran Church, and was
licensed to preach the gospel as a lay-reader or evangelist by the Lebanon Lutheran
conference assembled at Reading in the fall of 1857. [The Evangelical Mennonites
were well on the way to becoming a separate preachers' conference, but not yet.] [Then
Long comments] God gave "some evangelists" as well as "pastors and teachers, for the
edifying of the body of Christ, till we all come in the unity of the faith and of the
knowledge of the Son of God." (Eph. iv. 11-13) So we felt constrained to go forth by
"two," and "do the work of an evangelist." As our hearts were made to beat in unison,
we have ever since gone forth "upon the mountains publishing salvation." "For the
watchmen shall lift up the voice, with the voice together they shall sing; for they shall
see eye to eye." (9)
The evangelistic movement sponsored by the American Tract Society was ecumenical in the best evangelical sense of the term. Schultz was that sort of interdenominational revivalist. The constitution of the A.T.S. stated,
The evangelists sent out are required to labor to disseminate only those cardinal
doctrines of the gospel in which the different evangelical denominations are united, and
earnestly to labor to bring souls to Christ and under the means of grace in his Church
[sic]; but not in any wise to influence any as to what particular branch of the Church to
As a Schwenkfelter, immersed by a Baptist, carrying Lutheran credentials, and working
alongside Reformed evangelist Edwin Long and then ad hoc with the Evangelical
Mennonites, Jonas Schultz was the epitome of the evangelical ecumenical revivalist in
mid-nineteenth century America. [The ecumenical, pietist Zinzendorf would have loved Schultz.]
Revival in the Coal Regions.
The pastor of the Presbyterian Church in Sybertsville wrote to the editor of thePhiladelphia Evening Journal in glowing terms of Long and Schultz. He comments,
The Rev. E.M. Long and Dr. J.Y. Schultz of Norristown, Pa., while missionating [sic] among the destitute villages in the coal-regions, came to our village in September , with their beautiful "Highway and Hedge Pulpit," from which they forcibly presented the claims of religion to large and attentive audiences gathered in the streets of Conyngham, composed of many unaccustomed to attend our churches. These meetings were held near two hotels, the sign-post being used to hang the lights upon.(11)
Meetings continued in the Presbyterian Church for a few weeks. Long and Schultz
moved on, but, as the awakening continued, they were requested to return. A "union
meeting" was held in the Butler Church. When the crowds grew too large, they moved
into the Butler Township Hotel. These Protracted meetings went on for four months.
Long says he and Schultz labored in the region for 17 weeks, nearly all winter. (12)
Portable Tent and Wooden Tabernacle.
The success of the Highway and Hedge pulpit led to the consideration of a portable
tent or tabernacle for meetings. Supporters came forward and a moveable tent was
purchased. It was to this tent, when it was pitched in Quakertown, that Mennonites
from the Hosensack Valley came and were spiritually awakened.
Long and Schultz were elected a committee of two "to superintend the purchase and
erection of the Tent." The tent was dedicated Saturday, May 1, 1858. For the next six
months the tent was in constant use. The tent was pitched in Quakertown September
25, 1858. Then the desire for a more durable structure arose and the wooden
moveable tabernacle was born. It was built in the shape of a cross, 60 by 80 feet, and
could hold 900 to 1000 persons. (13) Soon the Union "Sabbath school" was transferred
from the public school to the new Tabernacle. They tried to hold meetings every day
until January 1, 1859. Somewhere during these meetings Joel Brunner, father of
Charles Henry (C.H.) Brunner, was converted through Jonas Y. Schultz. This was six
years before C.H. was born. Two years later, November 1861, Schultz appeared at the
Evangelical Mennonite preachers' conference as an advisory member.
REISEPREDIGER AND EVANGELICAL MENNONITE, ADVISORY MEMBER
Schultz continued as a Reiseprediger traveling throughout the Midwest and Ontario, Canada. On his travels through Ohio in 1859, he visited with Mennonite preacher, Ephraim Hunsberger, in Wadsworth. Hunsberger had moved to Wadsworth from Hereford, Upper Milford Township, Lehigh County. When his travels led him to Canada, he associated men who became part of the Evangelical United Mennonite Fellowship.
While itinerating with Long, Schultz had doubtless come in contact with the Evangelical
Mennonite revivalists of the Hosensack Valley and Upper Bucks County where much of
Long's work took place. (Long and his moveable tabernacle had some of its greatest
successes in Quakertown, Bucks County where the Evangelical Mennonites supported
Long.) Long suggests that he pitched his tent in Quakertown because it had the closest
rail line to the Hosensack Valley. In any event Schultz who lived near the Hosensack
Valley became an advisory member of the Evangelical Mennonite Preachers'
Conference November 5, 1861. The minutes reflect, "Resolved: that brother Jonas
Schultz of Bucks County be accepted as a member of our conference and be permitted
to take part in its decision making. In the evening, brother Jonas Schultz preached
from I Cor. 3:11. `For other foundation can no man lay than that which is laid, which is
Christ Jesus.'" (14)
The following year Schultz is listed as an advisory member. The minutes of June 2,
1862 report that he "admonished." This he did again June 2, 1868 and November 6,
The minutes of June 2, 1862 state that Schultz and Christian Peffly, another advisory
member of the Conference, were "Brother preachers of the United Brethren in Christ
Society." This is the same "Society" from which Eusebius Hershey came to the
Evangelical Mennonites. Does this mean that Schultz had an association with the
United Brethren, or are we dealing with a scribal error? One can only conjecture, but
there does seem to be a cordial fraternity among these like-minded revivalist societies.
Apparently travel preachers easily passed back and forth between them. [Now to
continue with some observations from his diary of 1863.]
1863 DIARY. (15)
Schultz's 1863 diary includes sermon outlines and notations of people with whom he
stayed overnight and places where he worshipped and/or preached. For example, Jan
10, 1863, he notes Jer 2: 17-19 [?].
When he was visiting and preaching among English-speaking people, his entries are in
English. When he was among German-speaking folk, he chronicles his thoughts in
The physician in him comes out in an entry on Thursday the 29th of January, 1863.
Here he talks of a man who was "engaged in curing a man [with erysi-selas (illegible, a
true physician)] by drawing a string several times over the head and parts of the body. I
have no faith in such proceedings," he indicates.
While travelling in Juniata County, he records, Fri 30 Jan., "Met bro [sic] Shelly here
who had preceded me several days to the neighborhood." I can only assume that this
was William Shelly whom he must have known since he also preached for Edwin Long;
however, I found nothing in the Verhandlungen to indicate that Shelly had undertaken a
Reise to western Pennsylvania in 1863. (16)
Nine days later, Monday, February 9, 1863, he notes, "Bro Shelly left for home."
Schultz then proceeded to Lancaster [Co.]. There "In the evening attended preaching
in Winebrennein [Weinbrenner] Church where a protracted meeting has been in
progress since the beginning of the year." [one month plus] (Many times in
theVerhandlungen preachers from the Weinbrenner fellowship attended the preachers'
conferences of the Evangelical Mennonites; Schultz helped to keep this connection alive.)
An Open Mind.
Schultz was not a closed-minded person; he was willing to listen to a presentation
even by one with whom he could not agree. In western Pennsylvania he attended a
Seventh-day Baptist.[Fri 6 Feb] He characterized the fellow as "... rather well read
and balanced on the subject he vindicates. It was the first discourse I heard in favor of
the Sabbath (Saturday) as the only true Sabbath commanded of God to be
remembered, and I found no sufficient ground to deny the assertion." The remarkable
thing is that he acknowledged his inability to refute the arguments of the Seventh-day
Baptist. Is this a significant weakness or just straightforward honesty? I think it was the
In his entry for Wed Feb 11, he reports, "About two inches of snow fell. [I] Attended [a]
meeting in the evening in Ev. M. House." [Would this have been the lone Hassler's
Evangelical Mennonite House in Lancaster County or a Meeting House of the
Evangelical Association? One cannot be certain; most likely it was Hassler's.]
Return to Eastern Pennsylvania.
I only found one notation in his 1863 diary of how he got about. On Friday the 13th he
travelled "From Lancaster to Reamstown per stage. Distance 20 miles, fare $1.00."
This appears to be not inexpensive in 1863 dollars.
By the middle of the month he was back among the Evangelical Mennonites. According to his diary, on Thurs. Feb. 19, he came to "Ober Milfords." There he "Ubernachteten beim Wm Gehman." Stayed overnight with William Gehman. On Friday [20th], he was at David Musselman's. (David Musselman of the Ober Milford congregation was the father of Jonas Musselman and grandfather of H.B and W.B.) The next day, Saturday the 21st, he reports "Peffly" in Ober Milfords. This most certainly was Christian Peffly from Centre County as both he and Schultz attended the preachers' conference on June 2, 1863.
He also made the following visits: on the 22nd "Ubernachtete aus Wm Shifferts." The
23rd, "... Ab. Kauffman ... Wm Mohr's [orchard?]." Here he notes: "Peffly ... Jos 13.1
...." Then on to "Romig's" . On the 25th, there is "Long ... Romig ... Mr. Kline. Peffly
... Jos. 6.17" On Thurs 26 Feb, "Aus Jonas Musselmans Narsunttag [?] ... abm 1 Pet
4.17 ... Milton Kauffmann's."
Continuing with the Evangelical Mennonites, on Fri 6 Mar "Ubernachten beim Daniel
Gehman." And then on Sat 7, it was "Sacona," with "C. Gehman," and "Henning."
(David Henning of Bangor was also intinerating.)
"This Benighted World."
The next Wed, 11 Mar, 1863, he mentions C. Gehman again and S [or M?] Landis.
Then "in the evening attended prayer meeting at C. Gehman's. About 2 inches of snow
fell, which melted fast away again. `O Lord in thy light let me see light' is my daily
prayer in this benighted world living under circumstances of so much perplexity and so
many doubts and fears of mind." Here one may discern a gloomy assessment of
contemporary society. This was in the midst of the Civil War. He envisioned a
benighted world, perplexity, doubts, and fears.
In his obituary there is a quote from his Diary of 1878, written while he was in Canada
on one of his Reisen, "It is only because people do not believe that God means exactly
what He says that we see so many intelligent men [people] who cannot say whether
they are saved or not. `Feeling is hard, but faith is harder.' Take the lost sinner's place
and claim the lost sinner's Saviour." (17)
Evangelical Mennonite Meeting Houses and House Calls.
From Coopersburg he moved on to Quakertown. On Monday 16 March, "Ging auf
Joseph Schneider's" Joseph Schneider was one of the seven founding fathers of the
Fellowship; he served as Deacon (or Vorsteher) of the Haycock, Flatland Evangelical
Mennonite Meeting House and, after they merged with Jonas Musselman's
congregation, as Vorsteher of the Quakertown congregation. On Tuesday 17,
"Quakertown" "Von Joseph Schneider's darauf[?] Wm Shelly's." Then on Wednesday
18 Mar., "Von Wm Shelly's nach David Weirbach's."
On Sunday April 26th Schultz was back in "Ober Milford." Three weeks later, Sun 17
May, he and Eusebius Hershey were at the Haycock Meeting House. "... in Flatland.
Hershey predigt Nachmittagst ..."
Ten days after that, on Thursday the 28th of May, he was at Henning's place, "Mt
Bethel," near Bangor in Northampton County. The next day he came back to the
Lehigh Valley. [Fri 29 May, Easton, Bethlehem, and Coopersburg, and Saturday, the
30th, it was "Ober Milford" noch ein mal!
If I am reading his diary correctly, on Sunday the 31th of May he spoke at "Ober Milford
[on]... Mt 7,7-11." "Ask ... seek ... knock."
Then on Tues May 2nd, he attended the "Ev. Men. Gem in Ober Milford. Henning u.
Godshall von Mt Bethel [Bangor] u Hershey von Centre Co u Peffly von Lebanon Co. [s
gnyung as (?)] The Verhandlungen confirms the presence of these brethren at the conference.
Then on Sunday the 14th of June, he attended meetings at Hassler's meeting house at
10 A.M. and at 2 p.m. Thus in the first half of 1863, Schultz called on all the principal
preaching points of the Evangelical Mennonite Fellowship.
But it was not only Evangelical Mennonites whom he attended. Two days later, on
Tuesday the 16th, he traveled to Lebanon Co and was "at Peffly's."
His 1863 diary also provides evidence of his correspondence. On Sunday April 5, he
recorded, "Rec. a letter from E. Hershey, Medina, Ohio." This is where the Evangelical
Mennonites had their most distant outpost for preaching. On Tuesday, April 7 he was
"home" and wrote eight letters. ""Rev. S. Neitz, Reading, Berks Co. Pa. E Hershey,
Rebersberg, Centre County. Pa. Jacob Albright, Jordan, Canada West. Nancy
Bowman, Blair, " " [sic, Canada West] S. Resler. Bart. Lanc. Co. Pa. George Muller,
Bristol, Eng. Dr. Jac. Shimer, Shimerville, Lehigh Co. Pa. Anne E. Addams, Mohrville,
Berks Co, Pa." (18)
GERMAN INSTRUCTOR AT WADSWORTH
In 1870-71, Dr. Schultz was "German instructor" at the New Mennonite School in
Wadsworth, Medina County, Ohio. There he taught "Bible Lore, Bible History, Latin,
Methods of Teaching, Penmanship, Reading, Grammar, and Music." (19)
His tenure at the new Mennonite School in Wadsworth, Ohio, across the street from
the home of Ephraim Hunsberger was short-lived as was the school itself. One may
conjecture that it was also painful. In any case, he must have been recognized as a
man of some ability. Apparently the school had financial problems and friction between
members of the faculty. (20) But of Jonas Schultz it was written, "He was of a kind
disposition; it was easy to get along with him." He had also had a reputation for
personal devotion; it is said he often went into the woods alone to pray. (21) Finally
pleading ill health he resigned and returned to Pennsylvania in the summer of 1871.
One wonders if his alleged sickness was brought on by the environment in the school
or whether he was actually physically afflicted.
It is likely that he lived with his friend Ephraim Hunsberger while he was teaching at Wadsworth. This should have been agreeable for him. [He seems never to have had a home of his own.] Schultz had an autograph book at that time which includes a page by Ephraim and Elizabeth Hunsberger.
THE 1878 EXCURSION TO CANADA
"Make him a blessing."
On November 12, 1877 the Verhandlungen indicate, "J. Y. Schultz asked the
Conference for permission [!] to go on a journey to Canada. With tears in his eyes, he
asked us to pray for him. He said he would not forget the blessed hours which they
have had together. We will remember him in prayer asking that God shall use him and
make him a blessing to many souls." The minutes continue, "Brother Hershey also
plans to leave for Canada next month and asks that all God's children pray for him." (22)
The Doctor Makes House Calls.
Schultz's 1878 diary includes lists of over 200 people whom he visited while in
Canada. Among them are Daniel Hoch, Jacob Hoch, Jacob and Solomon Albright, a
Moyer after whose name he inserted "(Prodigal)", "Pred. John Baer and Joseph Baer,
sohne des John," and Solomon Eby, Pr. Port Elgin. At the conference to merge the
Evangelical Mennonites with the United Mennonites in Upper Milford on November 6,
1879, Solomon Eby was elected Assistant Chairman and "J. Baer was accepted as an
advisory member." (23) The diary also contains a hand-drawn map of the towns where
His diary was not only a record of people it also contained sermon outlines. For example under Thursday, January 24, 1878 he has a detailed outline of a sermon on Mark 10, 46- 52.
Bartimeus -- so man
I -- In his distress, away from Jesus, v. 46
a/blind, b/poor and c/forlorn
II. In his Refuge to Jesus - v.47,48,50.
a/ heard of, b/calls on and c/ comes to Jesus.
III - In his deliverance by Jesus - v.49,51,52.
a/condescension of Christ - stands still etc.
b/ trial - asks a question-
c/ answer to prayer -
IV - In his thankfulness - follows after Jesus
a/love, b/ attachment and c/ service. (24)
In his diary Schultz catalogs the texts from which he preached. He ranges widely, but
seems to have a preference for Psalms and Isaiah in the Old Testament, and Matthew,
Luke, John, Ephesians, and Romans in the New Testament. He discoursed at least
four times from Matthew 6:10 (Thy kingdom come ...), Luke 15:12-24 (the prodigal son)
and Psalm 144:3 ("What is man that you are mindful of him"). He showed a great
concern for those who were lost or needy. (See his sermon on the Prodigal Son,
His diary also indicates that Schultz had an inquisitive mind and was a keen observer
of everything he encountered. His 1878 diary contains a diagram with measurements
of Cheop's Tomb in the pyramid of Gizeh (April 22-23), a drawing of an easy chair with
dimensions (May 6-7), and a drawing of Niagara Falls (June 18).
December 12 and 13 contains a list of Persian kings from 528 B.C. to 331 and Greek
kings from 331 to 177 B.C. These he relates to Ezra, Esther, and to Daniel 7,8 and 11.
He repeats some of this on the December 26 page.
On the page for May 18, he has written the words and music for a gospel song,Ehre
sei Gott in der Höh, Frieden auf Erden u. Den Mensch wohlgefaln" (Luke 2:14). "Ehre
sei Gott in der Höhe, und Freide auf Erden, und den Menschen ein Wohlgefallen!"
(Luther Bible) "Glory to God in the highest, and on earth peace, good will toward men."
Back to Pennsylvania, More House Calls.
In June, 1878, he returned to Pennsylvania by way of Niagara Falls. On July third he
arrived in Upper Milford. On the fifth he was in Hosensack and on the sixth he says he
was "Home" until the tenth. From July 18 to 23 he was in Quakertown with Samuel
Landis with whom he later lived, and Jac. Horn, David Gehman and Hen. Diehl. It
appears he was with Jonas Musselman on the morning of July 22. On the 23rd he was
with S.[Samuel] Landis again. The next day he was in Coopersburg with Charles
Gehman and then back to Landis; the day after that he apparently visited David
Gehman again. But he did not appear at the semi-annual preachers' conference in
November 1878, and he is never again mentioned in the minutes in theVerhandlungen.
Why? Could it be that he had, as they said, "taken refuge in" a life insurance company
which refuge the June 1878 conference decreed had to be repudiated before the next
conference. Two of his friends William Shelly and Henry Diehl, who did not abandon
their life insurance as demanded by the addition the Doctrine of Faith [Glaubenslehre],
were excommunicated. (26)
It is of passing interest that he seems not to have lost all concern for medicine. In his
1878 diary he has written, on the "Bills Payable," "Home Book of Health and Medicine:
Physical laws. by W.A. Alcott, M.D. 1861." On December 31 a "Remedy for Frostbite."
On Monday December 23rd the physician-preacher is at work. A "Cough Remedy" appears. (Feel free to use it!)
Wild Cherry bark - 10 Pounds
Spec. root -- 20 oz
Bloodroot - - 24 "
Squillaroot -- 12 "
Ligouriceroot [sic] (pound.) 5 "
Cochinelle " 2 "
Aniseed -- 32 "
Tenchel [Ger.for fennel] - 8
Morph. acet. 12 dr.
Alcohol - 8 gal.
White Sugar - 40 lbs.
Sulph. acid - 1 oz.
Water -- 1 gal.
In volume this comes to eight drops, 120 ounces, 50 pounds, and nine gallons. Enough
to treat the whole Hosensack Valley and Saucona too!
His Outlook on Life.
The Pacifist.-- On December 15 and 14, he compares "Instruments of Peace and War." Here he contrasts the cost of missions, which saves lives, with the cost of a "man of war" which is used to destroy life.
From 1820 until 1855 there were sent to the Sandwich Islands by Christians in America to operate against heathenism 41 missionaries, 7 physicians, and 96 male and female assistants. The expenses of the mission - Bible and tract societies amounted in a period of 33 years in 882,683 dollars. __ To build, equip, and sustain a single large man of war [warship] costs much more than this. And on its return perhaps triumphantly rejoices over a few hundred human lives it has destroyed. __ The work of peace however, not of strife and death, however, triumphs over 13,000 souls, which it has instructed in the ways of life--
Here the pacifist outlook of our Mennonite forefathers surfaces momentarily.
Spiritual Prescriptions.-- Schultz savors wise counsel. On September 19 he renders his English transcription of some Gutes Rats (German: good advice). Here the doctor prescribes:
Do not habitually drink intoxicating beverages, nor smoke, chew or snuff tobacco. Do not use profane language or false language.
Plant your joys in home circles, and your faith in truth.
Root your habits in industry, your sympathies in benevolence, and your love in God
For instructions search the Holy Scriptures, guard against false Doctor's and confessions and shun medical and theological quackery alike--and be sure by so doing you will be the better off physically, morally and spiritually.
Again the physician-preacher affirms physical, moral and spiritual well-being. By the
way, notes on November 20 indicate that he was a trichotomist. There he injects words
in English, Greek, German and Hebrew for the three components of the human being.
Theological Caplets.-- On October 13 and 14 he dispenses eight theological caplets concerning God's Laws and God's Word. The components entail God's attributes, human responsibility, understanding and obedience, and the final judgment:
1. God's laws are as perfect as He is in his attributes
2. Ignorance, neglect, transgression or rejection of God's laws leads into physical dangers and moral degradation and leaves [one] under condemnation.
3. God's law is not only to be preached and read, but also explained and understood.
5. [sic] All of every age, sex or rank, who are capable of understanding, should assemble to hear the Word of God and give earnest heed to the things which they hear.
4. The public reading, expounding, and preaching of God's Word has, in all ages, been the grand method of promoting true religion.
6. True worship is based upon the intelligent conception and fruitful obedience of God's Word.
7. God's Word is twofold, external and internal; the former is written upon the heart by the Spirit, the latter [by men (crossed out)] in letter.
8. It is the Word of God, finally, that will judge.
Dr. Schultz not only dispensed advice, he also contributed financially to the needy.
DONATIONS TO GEORGE MÜLLER OF BRISTOL
One of the fascinating findings made while rummaging through Schultz's stuff in the
Schwenkfelder archives was a large number of receipts for contributions to the orphan
work of George Müller (1805-98) in Bristol, England. (27) These contributions continued
from 1861 to 1904. From 1861 to 1872 the total came to 509£. From 1873 to 1879,
240£. From 1880 to 1904, 90£ ($450 according to the calculation of someone in the
archives. It appears the British pound was worth about $5 at that time.) The grand
total was 1,199£ (possibly $10,000.) Whether these contributions were from his own
monies or whether he solicited funds from others we do not know.
Müller used printed receipts, but on one dated 24th August, 1861, Müller writes, "I
thank you much, my dear Brother, for this your kindness for which may the Lord
abundantly bless you." The gift was for 20£, about $100 in the exchange rate of the
day. He also corresponded with George Mueller. This seems to have been in
connection with some writing project which Mueller said he agreed with, but was unable
to support at the time. Of interest is that Mueller anglicized the spelling of his name as
the years went by. Some later receipts were signed by Mueller's son-in-law, Jn. Wright
who notes that his father-in-law was in Holland preaching at the time. (28)
WRITER AND EDITOR
Beginning in July 1876 Schultz wrote Sunday School lessons for Das Himmels=Manna,
inaugurated in 1876. These were begun by John G. Stauffer who had taken over John
Oberholtzer's printing business. Stauffer also printed the Buck's County Patriot in
which the minutes of the Evangelical Mennonite preachers' conference were published
in 1878. This newspaper was the precursor of theQuakertown Free Press. Schultz
edited the third page of the Himmels=Manna. (29) Schultz wrote comments on the
Sonntag Schul=Lektionen (sic) and articles on various Scripture texts. The format of
the Himmels=Manna was a four page spread. The front page consisted of poems and
two or three articles. The second page contained the text for the Sunday School
lessons for the coming weeks. The third and fourth pages, as edited by Schultz
encompassed various articles. (30)
The following lines appeared under a picture in Himmels=Manna, November 1879,
entitled, The Good Shepherd:
"I am a good shepherd. A good shepherd gives up his life for the sheep. I am a good shepherd, and I know mine, and I am known by mine."--Joh. 10,12 & 14.
"The Lord is my shepherd, for me there is nothing lacking." Ps.23,1.
The Lord Jesus compares Himself to a good shepherd. He has a full right to that. He has 1. come as a good shepherd , to seek the lost sheep. He has already sought us. Have we let ourselves be found by Him? Also He has as a good shepherd 2. given his life for the sheep. What love? What compassion? Has his love also as yet awakened in us heartfelt love in return and has His compassion stirred Christian sympathy? He did his duty as a good shepherd 3. to make us happy and to provide for us. The picture above tells us the same. He will as a good shepherd perform his ultimate duty 4. to lead His sheep into His heavenly sheepfold, and live together with them forever. Will we also be there? The Lord grant it!
J. Y. Schultz
Notice that in this brief outline there is not only explanation, but also invitation. .
The Musselman Family.
At this point it might be well to note that Harvey Brunner Musselman worked for John
Stauffer as a lad while his father lived near Quakertown. H.B. may have set type for
Schultz's Sunday School lessons! Schultz lived in Quakertown from 1874 to 1908 (31),
during which time H. B. Musselman lived and worked there. And since Schultz visited
Jonas Musselman and David Gehman, H.B. must have known Schultz. We know that
their families were friends.
During the period 1878-1892 the Evangelical Mennonite Fellowship-Mennonite
Brethren in Christ, Pennsylvania Conference became a much tighter organization,
insisting on loyalty to "God and the Conference." But not so tight that Schultz could not
have regularly called on families in the Fellowship.
It is apparent that Schultz was important to the leading families among the Mennonite
Brethren in Christ (M.B. in C.) as late as 1888. When Sally Fidler, wife of pastor
Joshua E. Fidler of Coopersburg and sister of William B. and H. B. Musselman died,
Jonas Schultz conducted the funeral at the Fidler home. (Gospel Banner 15 July 1882, 112.)
A Tribute from C.H. Brunner.
A tribute on the editorial page of the Gospel Banner (April 29, 1909) confirms the
importance of Schultz to the M.B. in C. C. H. Brunner was then editor and Schultz was
80 years of age. Brunner eulogized:
Our venerable old brother and father, J. Y. Schultz is retiring from a more or less
active life [at age 80]. Elder Schultz (while successfully practicing medicine in his
young days) was remarkably convicted and gloriously converted. He soon centered his
interest in searching the Scriptures and later ceased practicing medicine for
conscience' sake. [Was medicine evil?] Just before the civil war [sic], he perhaps was
more active in religious work than at any time. During this time he assisted the famous
Reformed [caps added] elder, E. M. Long, in holding tabernacle meetings in
Quakertown, Pa., where the writer's father [Joel Brunner] happened to fall into his
hand's during one of the meetings. [Quite literally!] We have often heard the story as
repeated by father how the said (then young) Schultz embraced him and never
relinquishing his hold until he was found crying for mercy in that meeting. This may
have given the writer a special love for our venerable brother. The last thirty years,
Elder Schultz was connected with "The Manna," published in Quakertown, Pa. In this
writing, he strictly knew "no man save Jesus only" and while his vision for "deeper
things" and knowledge in general exceeded the average Christian, the simplicity in his
writings was "marked" and well prepared for the benefit of the masses. We give
"Father" Schultz's parting message as published in the "Manna":--
I will conclude with the "Farewell" of Jonas Yeakel Schultz as reproduced by C.H. Brunner:
After a connection with "the Manna" paper and distribution for thirty years, I am
necessitated, by reason of old age, mental weakness and other circumstances, to lay
down my pen and bid farewell to this work. Though I have reason to feel thankful to
God for so many years of opportunity to be privileged to assist in the dissemination
monthly among thousands of readers of simple gospel truth and should now leave this
work quietly and peacefully, I must say, it goes hard to break loose entirely and retire to
a seemingly useless life. My prayer, however, still is as it has been all along, that God
would abundantly bless the truths that have been disseminated and may still be
proclaimed among the readers of "the Manna" paper, Amen.
By the gracious providence of God I have attained 80 years of age. Wonderful! I am
fully conscious that I stand quite near the boundary between time and eternity. Can
truly say: "My soul is weary of my life," Job 10:1; for with me, too, the days have come
and the years have drawn nigh in which I have no pleasure, Eccles. 12:1.
Lord Jesus, blessed Savior, come and receive me to thyself, to be ever with thee, I
Thess. 4, 17; John 14:3.
To all my friends, readers of "The Manna," I say farewell!
Chapel, Pa. J. Y. Schultz
Five years later, 81 years and 41 days ago, he entered the presence of his Master to be ever with his blessed Savior. (Appendix (32)
1. 1Most of the information in this paper was gleaned from materials in the Schwenkfelder Library in Pennsburg, Pennsylvania. Special thanks to Dennis K. Moyer, the Director, and his staff for their generous assistance.
2. 2The names Yeakel and Schultz are common Schwenkfelder names. Jonas' father Caspar Schultz (1781-1858) was the son of Christopher and Maria (Yeakel) Schultz ; his mother Christina (1790-1862) was the daughter of Jacob and Susanna (Schultz) Yeakel. They all were Schwenkfelders. The Schwenkfelders were the followers of Kasper Schwenkfeld von Ossig (1490-1561). This Silesian nobleman rejected Luther's view of the Lord's Supper (ubiquity) and "Justification by Faith" without the evidence of good works. He thought the latter led to moral laxity. He and his followers were forced into hiding and exile. Many eventually migrated to Pennsylvania and settled in the Perkiomen valley where Berks county meets Montgomery and Lehigh counties. Clayton is in Berks county along route 100, about 10 miles southwest of Emmaus, between Bally (one mile northeast) and Hereford (three miles southwest).
3. 3J.C. Wenger has a reference to, "Samuel Landis and Jonas Schultz--independent Mennonites who are claimed by the present Godshall group ... as having been members of their sect." (History of the Mennonites of the Franconia Conference, [Telford, PA: Mennonite Historical Society, 1937], 230.) Until recently this group was lead by R.M. [Musselman] Taylor, the furrier, son of Charles Gehman Taylor and Ellen Musselman and grandson of Susie Gehman and Lewis B. Taylor who had preached in the Conference. Ray Taylor told me that Schultz spent much time in the home of his father Charles G. Taylor and his mother took care of him. [Ray Taylor was not certain of this but he recollected that Schultz died in their home.] The so-called Godshall congregation met in homes. Samuel Landis was one of their speakers; then L. B. Taylor and his son Charles Taylor; and others such as Webster Yoder, Isaac Frederick, Abraham Swartley and Ray Taylor. They met all around the North Penn area, Telford, Hatfield, Quakertown, Coopersburg and Boyertown. They built "Faith Chapel" on Diamond Street in Hatfield. (He said it had been a garage in which Abraham Swartley lived while he built his house.) The chapel holds about 40 to 50 people [ca. eight rows with three seats on each side.] Taylor said in 1991 it was down to about six people. In the area the group is sometimes known as the "Swartley people." Ray Taylor was preaching at the chapel every other week in 1991. The other week Charles Godshall (II) preached. He is the son of Elias Godshall, son of Charles.
4. 4The other group who separated from the Franconia Conference with Oberholtzer in 1859 was more conservative than Oberholtzer. These "Johnson Mennonites" were led out by Henry G. Johnson, who contended for a literal interpretation of feet washing.
5. 5Hahnemann Medical College was named for Dr. Samuel Friedreich Christian Hahnemann (1755-1843) who practiced medicine in Leipzig, Germany. He rejected contemporary methods such as bloodletting and developed the homeopathic method of treating disease, based on his "Law of Similars" (homoios & pathos). (World Book Encylopedia, 9:7.) Recently Time[(September 25, 1995), 47-48], contained an article "Is Homeopathy Good medicine?" The writer referred to it as "an eccentric system of healing [which] is staging a comeback, but many experts still dismiss it." (47). Celebrities like Larry King and Rush Limbaugh testify to its ability. $165 million is spent annually for homeopathic remedies. Hahnemann believed that in medicine less is better. Homeopathy requires faith. "If you don't have faith it won't work. ... Belief is part of the process" enthusiasts claim. (Ibid., italics mine.)
6. 61916 Mennonite Yearbook and Almanac, 32-33.
7. 7Niantic is about a mile and a half east of Bally off route 100.
8. 1916 Mennonite Yearbook and Almanac, 32.
9. 9Edwin M. Long,The Union Tabernacle or Moveable Tent Church (Philadelphia; Parry and McMillan, 1859), 81.
10. 10 This is the tenth article of the constitution for the "Union Tabernacle Association." Long, 189. In Long's list of 105 different ministers from about twenty different denominations, who spoke in his moveable tabernacle, the name Schultz appears among the Lutherans. Hershey is listed there as United Brethren. Two Mennonites, Gilman [probably Gehman] and Shelley are listed. (Ibid., 28)
11. 11Long, 70. The following footnote appears on the page: "The sign-post under which you preached had formerly the sign of the Royal Serpent of Ceylon painted on it, but some years ago it was painted over, and a representation of Van Buren painted on either side; but I have noticed of late that Martin has nearly disappeared, and the Old Serpent is again showing himself, --which is undoubtedly a better representation of the place than the former." The source of this quotation is "a correspondent."
12. 12Ibid., 72, 87.
13. 13Ibid., 92, 97, 166.
14. 14All references to the minutes of the Evangelical Mennonite Preachers' Conference can be found by the date in Verhandlungen (1850-1895): Proceedings of the Evangelical Mennonite Society also known as the Mennonite Brethren in Christ now known as the Bible Fellowship Church, Richard Taylor, ed. (Coopersburg, PA: Historical Committee of the Bible Fellowship Church, 1989).
15. 15The following discussion of Schultz's experiences/connections are derived mostly for his 1863 Diary in the Schwenkfelder Library.
16. 16Tues the third of February, he met a distant relative, daughter of Eva Schultz, sister of David Schultz formerly living in Hosensack.
17. 17Obituary, Mennonite Yearbook (1916), 34.
18. 18In the Schwenkfelder archives are letters addressed to him from some of the persons listed here. Some of the correspondence to him is from troubled souls whom he apparently had counselled. One lad says that he is not a Christian yet.
19. 19Obituary, 34. May 20 to 23, 1861 a meeting was held in Wadsworth, Ohio to establish a school. Among those in the meeting were John H. Oberholtzer from East Swamp in Pennsylvania; Daniel Krehbiel from West Point, Iowa; Daniel Hege from Summerfield, Illinois; Daniel Hoch from Waterloo, Ontario, Canada; and Ephraim Hunsberger from Wadsworth, Ohio. Hoch and Hunsberger were friends of Schultz. (Edmund G. Kauffman, General Conference Mennonite Pioneers [North Newton, KS: Bethel College, 1973], 119.)
20. 20"The conflict between the two men [Carl Justus van der Smissen (1811-1890) and Christian Schowalter (1828-1907) of Ohio] continued [at the Wadsworth school] until Schowalter resigned in October, 1869. The man who took his place as German instructor was Jonas Schultz. Everything seemed to be running smoothly until health forced Schultz to resign in 1871. Hired in his place was Daniel Risser." Edmund G. Kauffman, General Conference Mennonite Pioneers (North Newton, Kansas: Bethel College, 1973), 133. Cf. Anna Kreider, "The Wadsworth School," Mennonite Life, April 1959.
21. 21Krehbiehl, History General Conference Mennonite, p. 164.
22. 22See Verhandlungen, 29-112. Schultz attended at least nine semi-annual preachers conferences: November 5, 1851 (Haycock), advisory member, preached on I Cor 3:11, "God's Spirit permeated the meeting so that joyful visions were flowing." June 3, 1862, advisory member; June 2-3, 1863, advisory, "admonished;" Oct.1, 1863, advisory; June 2, 1868, admonished and closed with prayer; Nov. 5, 1868, advisory member; June 5 to 7, 1875 on the seventh, "Brother Jonas Y. Schultz appeared and was accepted as advisory member for this conference;" Nov, 1875, "Brother Jonas Y. Schultz admonished earnestly about the importance of the position of an evangelical preacher in this time full of confusion and closed with singing and prayer;" Nov. 12, 1877 "accepted as an advisory member," the 12th he requested "permission to go on a journey to Canada." Ibid., 112. His diary for this evangelistic journey of 1878 is found in the Schwenkfelder library. It is in German and is in good condition.
23. 23Verhandlungen, 125.
24. 24Schultz Diary, Thursday, January 24 1878. I have tried to maintain his form and spacing.
25. 1. A sermon on the Lost Son surfaces on the pages from Friday the 13th through
Sunday the 15th of September. On the page for Saturday the words "Hereford" and, I
think, "Suntag" appear. Perhaps he preached one of his favorite sermons in the MBC
meeting house in Hereford on Sunday September 15, 1878. His Sermon outline is as follows:
Der Verlorne Sohn, Luk. 15, 12-24
I. Dessen Weggang vom Vater -- [going-away, departure from the Father]
wohlgemuth, v.12-13. [Wohlgemut - cheerful]
a/ jüng, v.12, b/ gesegnet, v.13a c/ leichtsinnig, v.13.
[young; blessed; reckless]
II. Dessen Zustand in der Fremde [situation in the foreign country]
Traurig v.14-17. [mournful]
a/ verschlimmernd, v.14-16, b/ verachtlich v.15 u. c/ verderblich, v.17.
[deteriorating; dismal; destructive].
III. Dessen Rückehr zum Vater, [return to the Father]
--rennenthig, v. 17-20. [?rushing]
a/ überzeugt, v.17, b/ untslossen [?], v.18
u. c/ bekennend, v.18 u 21
[convinced; ? ; confessed/ing]
IV. Dessen Aufnahme beim Vater, [acceptance by the Father]
--Gnädig, v. 20-24 [merciful/gracious]
a/ liebevoll, v.20, b/ vergebend, v.20,
c/segnend. v.22 u. d/ freundenvoll [Freuden] v. 23-24
[loved/ing; forgiven; blessed; feasting]
Wir lerne hieraus: [From this we learn]
I - Das Verderblische der Suende [destructiveness of sin]
"Ich verderbe"- [I perish in Hunger]
II - Die Wirkung wahren Reine [operation of true cleansing]
Ich will mich aufmachen [I will rise up]
" " zu meinen Vater gehen [go to my father]
" " zu ihm sagen [say to him]
III - Die Beachgung der Gnade [Beachten = notice, regard of grace]
Es wird vergeben [he was forgiven]
" " gegeben [accepted]
" " gewissen [made certain]
26. 25Verhandlungen, 115, 119.
27. 26Edwin Long was also interested in George Mueller. See Long, 230-235.
28. 27Receipts in the Schwenkfelder Library. Schultz later donated monies to "Five Points House of Industry: A home for Homeless Children" in New York City. Receipts in his files, show $20 in 1893; $20, 1894; and $5, 1898. The receipts were signed by Wm. F. Barnard, Supt. To date I have not been able to find any information on Barnard or the home.
29. 28Early in 1876 the editorial work was "Bearbeit von P.H. [Peter High] Stauffer." Beginning in July, 1876 the name J.Y. Schultz emerges where P.H. Stauffer had been.
30. 29A sermon by Schultz entitled "Justification" appears in the April 15, 1881 issue of theGospel Banner (pp. 57, 60). In November 15, 1881 (p. 176) the Banner contained an article by Schultz from Himmel's Manna, the General Conference paper of Quakertown. Among his literary efforts was "Ein Christliches Gesprach zwischen etlich Nachbaren," spiritual conversations between neighbors such as Samuel und Heinrich. And "Die Freundliche Sonne." See his obituary.
31. 30The last six years of his life he lived with a nephew in Clayton or Chapel.
32. 2. In one of his notebooks the following message appears at the bottom of a page:
If this earthly tabernacle of mine, should, after its decease, be buried into the earth. I
wish the above verses were remembered, whilst taking glance at my final resting place
beneath the earth. Jonas Y. Schultz September 1856.
He was 27 years of age when he wrote this; he would live 58 years more. The verses
which were above the message were as follows:
"Shed not a Tear"
"Shed not a tear o'er your friend's earthly bier,
When I am gone, when I am gone;
Smile, if the slow tolling bell you should hear,
When I am gone, I am gone.
Weep not for me when you stand round my grave[,]
Think who has died his beloved to save,
Think of the crown all the ransomed shall have
When I am gone, I am gone."
"Shed not a tear, when you stand round my grave,
When I am Gone, when I am gone;
Sing a sweet song unto him, who doth save,
When I am gone, I am gone;
Sing to the Lamb, who on earth once was slain,
Sing to the lamb, who in heaven doth reign,
Sing till the world shall be filled with his name,
When I am gone, I am gone."
"Plant ye a tree, which may wave over me,
When I am gone, when I am gone;
Sing ye a song if my grave you should see,
When I am gone, I am gone.
Come at the close of a bright summer day,
Come when the sun sheds his last lingering ray,
Come and rejoice that I thus passed away,
When I am gone, I am gone."
C:WP51\ATS\HISTORY\JONA-SHZ.HST December 1, 2000