Rev. Martin Beam/Boehm (1725-1812)

The Colonial Clergy of the Middle Colonies New York, New Jersey, and Pennsylvania 1628-1776, Frederick Lewis Weis, 1978, p. 16.
Ordained as a minister at New Danville Church, Pequea (Lancaster), PA in 1758. Ordained as a Bishop in Pequea (Lancaster), PA in 1761. Became a Moravian and later a Methodist in 1775. Chosen as a Bishop of the United Brethren in Christ in 1800.

Cyclopædia of Methodism. Embracing Sketches of its Rise, Progress, and Present Condition with Biographical Notices, Matthew Simpson, Editor, 1878, pp. 290-291.
BOEHM, MARTIN (1725-1812), American U.B. bishop, was born Nov. 30, 1725 in Lancaster Co., Pa., to Mennonite parents who had come from Germany. He married Eve Steiner in 1753 and they became parents of eight children. Youngest of these was Henry who attained much prominence as a Methodist preacher and traveling companion of Bishop FRANCIS ASBURY.

In 1756, Martin Boehm was chosen by lot to be one of the preachers of the German-speaking Mennonite Society to which he belonged. Since formalism characterized the Mennonite Church, his preaching task proved difficult. Although he attempted to preach as required, he felt unqualified to teach others the way of salvation. His own salvation seemed questionable to him. One day, probably in 1758, while plowing, he became so wrought with his lost state that he cried out to God for help. A stream of joy poured over him as he received God's assurance. From then on he became a truly evangelical speaker. The next year he was advanced to full pastoral standing among the Mennonites with the designation of bishop.

Martin Boehm became attracted to the Methodist preaching of GEORGE WHITEFIELD because it was along the line of his own spiritual awakening. He began to share in "great" meetings with other evangelical ministers. At one of these, probably on Pentecost Day, 1767, on the farm of ISAAC LONG, Boehm's preaching so warmed the heart of PHILIP WILLIAM OTTERBEIN, a clergyman of the Dutch Reformed Church of York, Pa., that he hurried forward at the close of the sermon to embrace the preacher and exclaim, "Wir Sind brüder (We are brethren)." From this occasion spiritual roots were being formed that ultimately were to bring these two men together as cofounders of the Church of the UNITED BRETHREN IN CHRIST.

A formal break between Martin Boehm and the Mennonites took place around 1777 when Boehm was censured for his doctrine, manner of preaching, and associating.with men of other denominations. Turning his farm over to his son JACOB, Martin Boehm gave himself entirely to traveling and preaching. He associated with Otterbein, in giving guidance to their co-laborers among the German-speaking people of MARYLAND and PENNSYLVANIA. In 1789 a conference of their followers was held in Otterbein's parsonage in BALTIMORE, Md., to plan for the means of carrying on their work. Subsequent meetings were held until in 1800 a formal organization of the Church of the United Brethren in Christ was effected, with Otterbein and Boehm being chosen by their associates to serve as superintendents or bishops. They were recognized in this relationship until their death; though neither, on account of advanced age, could give effective leadership after 1805.

Methodists formed a class at Martin Boehm's home about 1775, and his wife was one of the first to join. In 1791, a chapel was built on land which had belonged to the Boehms. In 1802 Martin Boehm joined the M. E. Church at BOEHM'S CHAPEL, although this did not interfere with his relationship to the United Brethren. The fellowship between English-speaking Methodists and German-speaking United Brethren was very cordial and they frequently shared in one another's services.

After fifty-five years of preaching, Martin Boehm died at his home March 23, 1812. A few days following the burial in the cemetery at Boehm's Chapel his son Henry and Bishop Francis Asbury arrived at the home. A fitting sermon was preached the following Sunday by Asbury in tribute of his deceased friend who was "greatly beloved in life, and deeply lamented in death."

References:
H. Boehm, Reminiscences. 1875.
Koontz and Roush, The Bishops. 1950.
H. A. Thompson, Our Bishops. 1889.

Mennonites of Lancaster Conference, Martin G. Weaver, 1931, pp. 103-105.
MARTIN BOEHM, who lived near what is now Baumgardner's Station, was ordained to the ministry in 1758, when he was 33 years old, as an assistant to Bishop Hostetter, and three years later, 1761, upon the death of the venerable bishop, he was elevated to that position, but believing that the Church was not aggressive enough in battling sin and the evils of the world, and that the discipline and restrictions were too formal and exacting, he soon began to associate with men of other creeds and denominations, which did not practice the nonresistant doctrine and the other ordinances of the Church, of which he was one of the pastors and bishops. In 1766 he preached the memorable sermon, which is often mentioned in church history, in Isaac Long's barn near Lititz, after which it is said, pastor Otterbein, of the Reformed Church, embraced him and said "We are brethren." From that incident, which led to the uniting of these leaders of influence, the United Brethren Church originated and developed into one of the strongest and most influential Christian denominations in the state, but the principles of nonresistance, plainness of attire, and the washing of the saints' feet, which Bishop Boehm tried to carry with him into the new organization, were losing ground already in his lifetime, and have now disappeared from the ordinances and regulations of the Church, which he believed could be kept free from the worldly habits and practices without the discipline practiced and adhered to by his fathers.

In 1791 Martin Boehm built a chapel, which still bears his name, on an elevated spot on his farm about a mile south of Willow Street. It is still in a good state of preservation. Here he with his new associates preached many sermons, and his remains repose under the shadow of the little church. An imposing monument was erected by his admirers several years ago, with the following inscription, which was also on the original marker:

Here lie the remains of
REV. MARTIN BOEHM
Who Departed This Life March 23, 1812. In The
87th Year Of His Age.

Fifty-four years he freely preached the Gospel to thousands and labored in the vineyard of the Lord Jesus in Pennsylvania, Maryland, and Virginia, among many denominations but particularly the Mennonites, United Brethren, and Methodists, with the last of whom lie lived and died in fellowship. He not only gave himself and his services to the Church but also fed the Lord's prophets and people by multitudes. He was an Israelite in whom was no guile. His end was peace.

He was one of the first bishops of the United Brethren Church. But his epitaph and his history inform us that his last efforts were centered in the interests of the Methodist Church, and his beloved chapel and a larger church building on the same grounds are now the home of a flourishing congregation of that church, which was founded here by the aged bishop's son, Henry Boehm, by gathering the scattering members of his father's flock in the vicinity of his old home.

The Mennonite Church in the vicinity of Boehm's home was for a short time retarded in its growth after his controversy with his coworkers in the Lancaster Confer ence, and his refusal to accept their terms of reconciliation in 1775, but with his place vacant and finally filled by the Ebys, Brubakers, Herrs, and other men of staunch qualities and qualifications the borders of the dear old church were broadened and extended from Willow Street, New Danville, and Byerland.

While the church of this same district was recovering from the attacks of Bishop Boehm, because he said their discipline was too strict, another branch of restless members arose in the more eastern section of the district, who were headed by those who said and claimed the old church was decaying because of its laxness in discipline, and because its ranks were walking too close to the borders of the world and its corruptions. This movement resulted in the formation of a new organization known as the NEW MENNONITE CHURCH, or REFORMED MENNONITE CHURCH, which will be discussed in another chapter.

History of the East Pennsylvania Conference of the Church of the United Brethren in Christ, Phares Brubaker Gibble, 1951, pp. 14-15.
Martin Boehm's ministry in the Mennonite Society was to these families and their children. He was one of them. He spoke their language, knew their domestic, social, and religious doctrines and practices. Of these settlers, those whose names enter very largely into the subsequent United Brethren History are: Bear; Funk, Erb, Herr, Hershey, Kreider, Landis, Light, Long, Kauffman, and Newcomer. As they migrated to Lebanon and Dauphin Counties; to the areas west of the Susquehanna, on into Ohio and Virginia, and to Canada; the influence of Boehm went with them.

As early as 1735, certain Swiss Mennonites bought land in the Valley of Virginia. Prominent United Brethren names among them were: Herr, Funk, Kauffman, Strickler, and Long. Even as early as 1733, Jacob Stover, a land agent, had patented to him 5,000 acres, known as the "Massanutten Patent." The land was located, on the South Fork of the Shenandoah River, in the present Page County. The present Lee highway crosses it, the city of Luray being on its eastern border. One historian notes the significance of this in a treatise under the title, "Massanutten Settled by the Pennsylvania Pilgrim, the first White Settlement in the Shenandoah Valley."

The settling of Pennsylvania German migrants in the county of Page serves merely as an example of a more general migration. Others of the same stock and kin, during the eighteenth century, established residence in other counties comprising the Shenandoah Valley; i.e., Frederick, Shenandoah, Rockingham, and Augusta. Even today the similarity of family names within our conference boundary with those of the Virginia valleys is very striking. Newcomer, in the several accounts of his visits, mentions these: Beaver, Bender, Boehm, Forrey, Funkhouser, Herr, Heistand, Hershberger, Hess, Nieswander, Rhinehart, Stouffer, Strickler, Yeager, and Zimmerman.

We reach momentarily into a later period of United Brethren history, to mention in this connection that Newcomer visited this region in the year 1800, just eight days before the first annual conference went into session. On that occasion Martin Boehm and his son Henry were Newcomer's traveling companions. This particular itinerary took them as far south as Staunton. On the return northward they turned off the main valley road, went eastward and entered the Massanutten Valley at Keiseltown, continued northward the entire length of the valley, then crossed the mountain westward and emerged at New Market. In the vicinity of Strasburg, these traveling missionaries held a meeting at the home of a certain Mr. A. Boehm. Farther south in the same valley, Brother Strickler met them and took them to his house. During this stay a meeting was held and "father Boehm baptized young Daniel Strickler and his companion." Incidentally, it may be said that Martin Boehm's sister, Mary, was married to Henry Strickler.

On the surface it might seem that this statement of events taking place in Virginia, is a digression from the objective of this volume. However, underneath there are several close connections of the evangelical movement in Virginia with the work in Eastern Pennsylvania. We can now clearly see the reason for Boehm being called to Virginia, in 1761, to give spiritual aid to its people. We can also now understand why a preacher from Virginia is present at the Isaac Long meeting, six years later. Futhermore, when we come to the era when organized work begins through the original conference, certain Virginians are appointed to circuits east of the Susquehanna; and others whose names appear on the conference roll are from the same State.

Having observed the background of Boehm's work as a participant in a new spiritual movement, we return now to give a more or less detailed account of his movements and ministry following his deliverance from the shackles which had held him bound. On the occasion of his visit to Virginia in 1761 he was joyfully received, and the successes he had greatly confirmed his own spiritual experiences, so that when he returned to his home community, he launched out with increased courage in proclaiming the gospel which redeems from sin unto salvation. He now adopted new measures to gain access to the hearts of the people. Like Otterbein he began to hold meetings "on week days, and some by candle light." He met with people in their homes and appointed meetings in houses to which people of the neighborhood were invited. He met with others of like mind in what were called, "Great Meetings." To these, people came in large numbers, not only from among the Mennonites but from other denominations. It was at one of these that Otterbein and Boehm met as we have noted.