Oline Pind Muus was not allowed to speak for herself in the church proceedings. Instead, she prepared two letters to the Holden Congregation. These letters are in the Bernt J. Muus Papers at the Norwegian-American Historical Association, and were transcribed and translated by Mari Voxland. They are used here by permission.

Letter 1

To Holden Congregation:

When I appeal to the congregation, it is in order to make clear some issues that have not only disturbed the congregation, but have also to a high degree saddened and offended me. I am concerned here with the statement lawyer Ueland presented on my behalf regarding complaints against my husband. When I brought this case the purpose was to receive my inheritance; it was not by any means my intention to bring family affairs into court; but these must necessarily be brought to the lawyer’s attention although I did not expect or intend that they be made public. I am now requested to appear before the congregation. Nobody regrets this more than I do that this situation has come about, and it is only after much deliberation and self-examination that I have let it come to this point when I still am not convinced and furthermore continue to hold onto my own convictions and rather than let go of them would give up a congregational association, where I have for many years enjoyed comfort and friendship, it is because I cannot blindly accept everything that is demanded (required) of me.

It is my duty to give the congregation an explanation when they request it, and that is what I am doing through this account, which I ask the audience to listen to and carefully consider with open eyes and ears–looking for right and truth. As you know, I have sued my husband in order to receive my inheritance left to me by my father. That it is different for a wife to sue her own husband is something I have endured with deep concern–and before the congregation judges such a step to be impudent [disobedience, insubordination], I would ask the congregation to consider what I have experienced [endured] before I, after more than 20 years, must decide to seek help from the Law, in order to get what I consider my rights.

That I have taken a stand against the Synod’s teaching of a wife’s blind and absolute obedience and subjection, does not cause me any self-reproach; I can never accept such a teaching and I will not be a hypocrite. If God had created woman to be in all things a blind tool and slave, he certainly would not have given her independent intellectual and spiritual abilities and powers, which absolutely would make such a nonentity disgusting and impossible. Some of the Synod pastors (if it’s all of them. I do not know) think that the commandment concerning submission gives them a right to exercise a despotic rule over their wife and children and if this is the interpretation of the commandment, then wife and children are nothing but slaves or creatures without a mind of their own, and such a teaching is not only wrong but outright unChristian. A wife is by God intended to be a man’s help-mate, not only his help-mate but also his equal. What does this mean? And certainly no one can deny that this is God’s own word. Later on I will bring in some of these facts that prove to what extremes [extent] the Synod has carried this teaching of wife’s submission, in remarks made directly to me by their own pastors.

First I want to explain why I had to resort to the Court in order to get control of my own inheritance, so that no one shall judge prematurely my action to be an audacious striving after Emancipation or release from the social bands which generally curtail a woman’s authority. Each person has his or her own character and personality; some think one way, some another; some have the same tastes and inclinations, others feel drawn in a different direction but when such fundamental differences in character, acceptance, intuition and tendencies come to light between spouses concerning some questions that require frequent or even daily, decisions, dealing with what is necessary or unnecessary in daily life, then it is very difficult for things to go smoothly in the long run, and now when the congregation has an insight into what I have to complain about and you can judge impartially, you must admit that I have borne many heavy burdens, before I finally found my patience exhausted and inner feelings compel me to free myself from such tyrannical narrow-mindedness such as I have endured for over twenty years.

The first nine or ten years I had nothing but some big boxes from Norway to keep mine and the children’s clothing in, these were kept in a small granary away from the house, and I had to trot out there summer and winter to get what we needed, often digging to the bottom of the box to find what was needed. My husband had someone build a moveable chest (or locker) for his use shortly after we came here, but if I dared to put any little thing in there, that belonged to me or the children, the peace of the household was disturbed for many days. I hardly ever dared do that. I do not remember how long we lived here before my husband finally gave in, and got us a table for general use; a large box had up until that time served as a dining table and a little of everything else; the cookstove had to heat the whole first floor for several years (3 rooms).

One or two years after we came here, after many prayers. I finally persuaded my husband to get us a clock, which cost four or five dollars. For a while we had the pleasure of knowing what time of day we lived in, but as often happens, after a while the clock broke down, and the jeweler said it was not worth fixing. Then we were without a clock until 1872 or 1873 when a cousin of my husband’s gave us a very good clock which is still running. When I asked my husband about a clock he would say, I could look at the sun, that was a good enough clock. Almost all the furniture we have in our house (except some that a carpenter at home made for us, the stove and a few chairs and beds) have been given by the congregation or other friends. And expensive sewing machine I received from the congregation; bed clothes and other articles of clothing for myself and the children I have occasionally received from the farmer’s wives. Also my parents sent with me an oversupply of clothing so I have never lacked any of that but whatever else I have needed for the house has occasioned many troubled situations before I got the money that was needed. Not even a summer kitchen, which is something almost every farmer has, I was not allowed to have; it was contrary to my husband’s wish that the congregation built a summer kitchen for us 5 or 6 years ago, and he saw no reason to have a cookstove in there. Sometimes when for days, weeks or months I had begged for some little but very necessary thing he would give me the answer that his parents used the same dishes, glassware, and other things for 20-30 years while here there is always something lacking, one thing after another is broken; and of course that’s my fault because I don’t take better care of things.

A few years ago, when a couple of my relatives wanted to visit us I asked my husband to meet them in Faribault, but got the answer that if my relatives wanted to visit me they would have to arrange their own ride; that is the only time in 20 years I remember, that I have asked my husband to meet any relatives; if they have visited us they have had to provide their own transportation both to and from the parsonage. 

It is very seldom that I have been allowed to go anywhere. I have been to Decorah twice in 20 years, those are all my pleasure trips except once in a great while to the nearest towns. When one time several years ago, I asked him for permission to take a trip to Norway, partly on account of my health and also to visit relatives and friends, as several pastor’s wives had been given permission for such trip and could less afford it that we, I got the answer that I must be planning to ruin him, and both I and other wives who demanded such unreasonable things should be sent to St. Peter. (In St. Peter there is an Insane Asylum.) But my husband could afford to go to Norway and spend a lot of money.

For the last 10 or 12 years I have had a household allowance, the much discussed 15 dollars a month; that has made it easier to avoid household fights. According to the agreement his money was to be used only for groceries, however, in order to keep the pace, I have sometimes made it stretch for other necessities, but I am unable to stretch any $15 per month any farther. Recently I have heard complaints that I have only mentioned the $15 as income and not what else I have received for the house and for that reason I have been accused of lying, but I do believe that usage of language is on my side, as in speaking of household expenses it doesn’t mean anything else except what we have to buy. That people who care for the land use what they need from the products of the soil, I consider the natural consequences, and did not think it necessary to put that into print. We have never starved, but it has happened, and happens often during the summer that the only food we have in the house is bread and butter and almost always pork (ham); so we can’t say we starve, but it could be that kind of a diet that doesn’t agree with everyone, which is often the case with me.

I have also heard complaints that I have valued my husband’s property at $25,000 and his income at $1500 a year. What I have said and what I can say about his fortune and income is just what I have heard from others, who could possibly have heard this as idle gossip; my husband has never told me even what he own or what he earns, and when I have occasionally asked about these things, I have gotten a sarcastic answer that he was not inclined to tell me, and when I have sometimes asked him to give me a little of my own inheritance, he answers that he doesn’t know that I inherited anything, so there is nothing to give. What he owns or doesn’t own is entirely unknown to me, which is what I told lawyer Ueland. 

It is true that ever since I came to America I have earned a little by my own efforts, which has been for the good of the household and all of us. During all the years before there was a doctor here, I earned many schillings by handing out medicine. My parents had sent with us a real household drug-store, which helped us and many others during that time. They also sent along different instruments; because from my brother-in-law in law who was a doctor, I had learned blood-letting and could be of help in different cases of illness, although I seldom requested any pay for this service. I still had to accept both money and gifts sometimes.

I have also earned some by sewing and knitting, also by the little instruction I have off and on for 10 or 12 years (maybe longer) given in singing; if I didn’t receive money, I have accepted gifts that have been worth much more than the little bit of teaching I was able to do for anyone in singing. These gifts have been useful and have added comfort for all of us in the house, and if we had not been given these things we would not have had them. Also, I have had some income from selling hops, which has not been easy work. Often for weeks in the fall I have sat alone shelling or peeling hops in order to earn a few schillings, and I could name a few other honest means whereby I have earned a little toward household expenses, but I believe this is enough.

I am sorry that the word “maltreatment” has gotten into the complaint, also “inhuman treatment” as these expressions lead one to think of slaps and beatings, which I have not experienced; but the chronic (or incurable) disease, mentioned in the complaint, was the result of my having to use a small room next to the kitchen as my bedroom of 8 or 9 years. There was no stove in there, no storm window, but it was most cold, damp and unhealthy. At night garments hanging on the wall froze stiff, and during the day when they thawed, water ran down the walls and also dripped from the ceiling onto my bed where I lay ill. The steam from the cookstove in the next room undoubtedly caused dampness. 

Now it is said that the congregation could not afford to give us a better house but I believe that if my husband had ever explained the situation to them, they surely would have tried to improve things, because they have always been willing to help when anything was needed. But it has happened that Pastor Muus has not permitted any one to help us. I know they offered to put a fence around the garden so that we did not have the cattle walking there all summer and fall, but were not allowed to do that; likewise if some have inquired if anything was lacking in the house, the answer was “No,” despite the fact that it was noticeable that things were needed. There were probably very few farmers who lacked as many things in their home as we did the first years we were here, yes, even to this day.

My husband now gives the excuse that I did not complain before and seemed to be satisfied with what we had, but now I have given myself over to Satan–from this we are to learn, that a husband can treat his wife as inconsiderately as he wishes, as long as she doesn’t complain, as long as she doesn’t stir up any trouble or bring a lawsuit against him.

If one is willing to admit that there has been moral and spiritual ill treatment equally as great as the physical, then I have suffered too, much ill treatment for many long years; because words can hurt deeper than a sword can reach. My heart cringes within me when I think of the icy cold manner I have encountered, the miserliness I have had to fight, the indifference I’ve met, the spite that has characterized my husband’s attitude towards me, and his relationship both to me and the children. Our little son Paul in the fall and the beginning of winter 1878, according to order from his father, had to walk to school every day two miles, that makes four miles to and from school, he was only 6 ½ years old and sickly. The boots that he has to wear should have been discarded long ago; but it wasn’t possible to get anything better for the boy’s feet, or wasn’t his health worth much? The child became so ill and weak that at times he was unable to eat his noon lunch at school, and when he came home in the evening he would vomit because of illness and weakness. He became so seriously ill that he had to stay in all winter and take medicine, and most likely will never be really well again. I can call such a treatment of a child that age abuse and believe that this expression is justified. At another opportunity I can add several other examples of how our little children were recklessly mistreated by their father,–among others our little boy, who now lies in the Grave; but here I will essentially stick to the reasons in the complaint.

As far as the story about the crutch is concerned, the real state of the case is this that my husband, upon my request to have a carpenter who lived on the neighboring farm, make a light and comfortable crutch for me, like the one I had formerly borrowed from druggist Hverdal in LaCrosse, said to me, that a boy who was working for us could go over in the woods and cut aspen cane for my use. If he later intended to get me something better, he said nothing about it at the time. Others will have to judge as they see fit, for me such conduct under such sorrowful circumstances, to be a low remark of stinginess and recklessness, as I have for a long time had frequent opportunities to get used to enduring. 

The story about the Doctor and the horse, is now said to be “misunderstanding”. What happened around me at that time I know only from what others have told me. But one thing I remember clearly and distinctly and that I will never forget, that is the answer my husband gave me, when I desperately and urgently asked him to get a doctor at once, because I knew there were able doctors both in Cannon Falls and Zumbrota, so it was no problem to find a doctor; he said he did not feel like sending the hired man and horses out at night to get a doctor–I would have to “grin and bear it” [“use patience as a salve”] until the doctor came. I had been driven over terrible roads almost 20 miles with a limb broken in two places, and the other leg badly bruised, and in this condition I should be left until the next day, because Pastor Muus was not inclined to send the hired man and the horses out, and it was seven o’clock in the evening when I cam home; it was day-light for a while after that–the 26th of April I remember–anyway it was late April. 

I wonder if even a respectful heathen would have treated his wife in such a way–so heartlessly. If he had sent for two doctors, they could have chloroformed me, and set my leg decently, I might have escaped being lame, walking as a cripple the rest of my life and suffer daily from pain in my foot besides. Fall 1878 until spring 1879 I was ill most of the time, and during that time I had no household money, and did not get permission to get the least little thing from the store, without a written order from my husband, with his signature. When he was away I was most embarrassed and often had to borrow one thing after another. One day I let my husband know that he had to make a choice, either let me have the money I needed, or I would go to a lawyer. He didn’t answer me, but soon after went to Red Wing and sought advice from a lawyer, if my inheritance went to him according to the law in Norway, or to me. From this he received an answer that satisfied him anyway. 

Later when I reminded him of what I had said, he let me understand that he didn’t care if I went to court or not; I wouldn’t get a cent more than the $15 and it was hard enough for him to give me that much. Then I wrote to lawyer Ueland and asked him if my inheritance according to American law would go to me, to which Ueland replied yes, and that it was my private possession. I showed this letter to Pastor Böckman, but Böckma advised me not to call a meeting of the congregation, but should try to reconcile this with my husband; and I did this by all possible means that were available to me. Finally I found out it was better to obey God than man, even my own husband, and from now on I’m not risking either my own or my children’s lives, in order to satisfy my husband’s moods or domination. 

I then wrote again to Ueland and asked him to write to my husband in a courteous manner and explain the situation, and this Ueland declares that he has done, that he wrote a polite letter wherein he tells my husband that according to American law, my inheritance belongs to me. To this letter Ueland tells me that he received an impolite reply from my husband, who refuses to consider that matter. Ueland felt offended by this, but was persuaded by me to go to Red Wing and meet with my husband during the Pastor’s Conference this fall so that if possible get this matter settled in a quiet and decent manner. 

The result of this meeting you can see in Ueland’s own words in a letter to me, “The notoriety this case will get, which I know you have tried to avoid for your husband’s sake, you will need not be concerned about, since he, by refusing any conciliation, has brought this on.” Why this sad argument is added to the complaint, you will find out as soon as my husband’s contribution to the case is made public, until that time comes you will have to be patient. If Rev. Muus permits his answer to the complaint to be read for the gathering that will throw some light on the whole case.

As you all know, I have experienced church discipline’s preliminary torture a-plenty, and most likely stand before you as a member of the congregation for the last time, since there is nothing left but to be excommunicated. And why do I stand in this position before the congregation? Because, broken as I am in health and strength, I found it necessary for the cold winter and the poor house to get a floor carpet in the living room and a stove in our bedroom, but at my request was refused this and dared to get this despite my husband’s opposition, and I must add that it has always been my husband’ desire and command, that during the winter, in order to save wood, we should use only one stove besides the cook-stove, therefore use only one room as bedroom, living room and whatever else, live in one room day and night. There are in the parsonage 16 or 17 usable rooms, and only one besides the kitchen is to be used for the common use. What wife, who has seen better days in her life, and who also owns several thousand dollars, should adjust to this?

Therefore, pardon me that I am convinced that I have a right to oppose such tyranny, such stinginess, when I know that my own money can take care of such expenses, that I should not have been denied such reasonable requests by my husband, through many long years. Because all these things have become unendurable, I now stand accused before the congregation as a criminal who has broken the 8th commandment and the godly peace of the home; but I stand here with good conscience, even though I continue to declare that I want to be free of such dominion, as I find in the Synod doctrine but not in God’s word.

Pastor Muus and Pastor Bockman have declared that the Lord in his wisdom has ordained it so, that there shall be no disagreement between married couples, because there is only one absolute and unrestricted will ruling in all things, namely the husband’s, I am told that a wife shall obey her husband in all things, even to her personal dress and mannerisms; she shall shed her own personality and character–must it not then be necessary to refrain from thinking or have any individual opinions?

Likewise I am told that a husband stands as God in his home, and in my innocence I thought that idols [house-gods] were only worshiped in by-gone days by heathens. In a certain sense, we all stand in God’s stead when we do his well, when for instance the one in a Christian and brotherly manner corrects the other, he stands in God’s stead; but it is a different thing to think anyone has a right to exert despotic power over his neighbor, and in that manner stand in God’s stead; this is only God’s work, not that of a humble human being. My husband said at a meeting here, at the time the slavery question was at the fore, that slavery was absolutely necessary, also among us even if he had no other slaves, he had his wife and children, and that was his candid opinion, he was factually proven that to me from the first day I came into his house.

In the meantime I believe that the status of a slave to her Master is vastly different from a wife’s relationship to her husband because a slave is her master’s bond-servant; but a wife is her husband’s help-mate, and not only his help-mate but his equal. Even a wife is not able to live up to God’s commandment by transgressing another of God’s commandments, which she absolutely must do, if she unconditionally obeys her husband. God has decreed in his Word, first how a husband shall treat his wife, and next how a wife shall conduct herself toward her husband; this mutual relationship between spouses explains how this commandment is to be understood. If the husband fulfills his responsibilities, then a Christian wife would be happy to submit to her husband in love, but on the other hand, if the husband is a tyrant in the home, it is impossible for a wife to be submissive in everything. 

Ownership and enslavement are one and the same. A man can own his slave, his horse and his land, with these he can do as he pleases, but a husband has a wife and children with these he has no right to do as he pleases. Now I have expressed myself as clearly as I am able concerning my belief about this teaching and this belief I will maintain even if the whole world turns against it. 

My husband has also (even being a Pastor) tried to destroy the love, respect and obedience which it is a mother’s greatest joy to find in her children, the best reward for all of a mother’s labor and sacrifices; he has made known to our children, that since they have an unconverted mother, they shall not accept clothing I find it necessary to give them, because he cannot always see that these clothes are needed. Likewise with small gifts I might like to have them enjoy, without first getting permission from him; the fourth commandment is to be interpreted thus according to the Synod teaching, since the wife is the husband’s slave, the children should obey their father, but not their mother. Is this Christianity?

Many times I have been advised not to go to Communion for no other reason than the most trivial, everyday matters, for example, one time, because I didn’t appear at the church at a certain time as “Indgangskone” [refers to the rite of a new mother coming to church for the first time after birth of a baby] although I can name many pastors, also in the Norwegian Synod, who never require this ceremony of their wives as a commandment. They can do whatever they choose, but I should be refused Communion for this supposed transgression; likewise because occasionally I have been so unfortunate as to forget to empty water containers in the bedrooms at night, and they froze and cracked, such disobedience could not be punished in a more considerate manner than to be refused communion. What wife could patiently endure this in the long run? I ask every wife, search your own heart and ask yourself this question. Therefore it is no news to me if I am to be put out of the congregation, since for several years, time after time, I have been considered unworthy to partake of the sacrament. An excommunication from the Synod is no great hardship for me. May it not fall back on those who cast stones at me, especially on that one who has destroyed all happiness in my life and let me experience so much grief and strife, when everything could have been good and peaceful.

But when I list my husband’s sins and weaknesses, I certainly do not exempt myself from having many and great sins on my conscience, in thought, word and deed It is especially my thoughtlessness and my quick temper that often gets away from me and causes offense and misunderstanding. Therefore I have much to beg forgiveness for; but one thing I dare say, I have tried to uphold a good relationship as much as possible; to endure at length many things that it did not seem right and reasonable that I should endure. To my patience must be attributed to the fact that this scandal has not come out before, and when now, after 20 years it comes to light, what my existence has been like for a long time, it is a comfort for me to know, that truth and right are on my side in everything essential, and I therefore dare to seek my comfort and strength with the God of Truth, even though I know beforehand that I probably had few friends, in that the mighty Synod’s many pastors and members, the majority anyway, probably are on my husband’s side, if for no other reason than to perpetuate principles in the Synod’s teaching concerning marriage, and a wife’s blind obedience, submission and nullity [nothing. Cipher].

What I have sinned is that I have been inconsiderate and hasty, and not thoughtful and careful enough when in my way of thinking, I have been treated unfairly and unappreciated, this is due to my weakness, and not intended by stubbornness or meanness. Things appear different in my eyes, when a husband, with good common sense, carries out with an iron will and icy indifference in his dominion over his wife, just the opposite of what is right and fair, especially since he knows, that it is for the most part my money that he has spent, but withheld necessities from me and our children. 

Several demanded at the meeting on Feb. 18th that I present proof of what I have said of my husband otherwise they would consider me a “Liar”. Is it fair and just to demand this? Can every farmer here legally prove all the annoyances and sins committed among themselves, husband and wife, parents and children in one house? I cannot produce proof for the simple reasons that when I sinned against my husband he did not immediately call witnesses to see and hear, and when he sinned against me I did not call witnesses on the other hand we have both tried to avoid witnesses as much as possible, because it is especially for me, contrary to my wishes to have all this brought out before the public. 

In the meantime the congregation has forced me to give this account, by first putting me under church discipline, and after that they have accused me of lying[?], so now they will have to be responsible for the effects of this account, which they have unnecessarily forced on me, If the congregation demands that I must legally prove what I have said about my husband, then I shall prove what I can, at the right time and in the right place; but may the Lord deliver me from the sin of calling a witness against my husband in such a case [trial?] in God’s house; it is bad enough anyway that these matters are discussed here; if I am to prove anything, I will prove it in such a way that each and every one can see and hear, that this is the truth. How can that be done in a gathering like this? I have never turned to a living soul about being a witness against my husband in God’s House, where he has for almost 20 years preached a comforting gospel for poor sinners. If my husband has called witnesses against me, then I am willing to listen to whatever testimony that might justify him in people’s eyes; in God’s eyes the sins we commit are just as great, even if the whole world says it is not sin. For the One who knows the heart it does not help to call witnesses on earth, because it is written in the Book of Life, and only One has the power to blot out that record–our dear Lord Jesus Christ, he will blot it out with his blood. Alas, may we both see to it that our sins are blotted out in Christ’s blood, so that separation from Christ’s church on earth shall not befall us. 

We must all admit, that we often fail, and cannot do otherwise, as long as we bear this human frailty, and I dare not except myself, that I without wanting to, have contributed to the storm and split, which has attracted regrettable attention both in and outside of the Synod; but when it has gone this far, let me at least say, that I have not intentionally or wilfully done anything that would lead to such an outcome, as we have seen, and still has not brought about any final decision. Difference in character, perceptions and tendencies is a sad factor in a marriage, and a very small seed can over a period of many years grow into a noxious weed, and it is difficult to say just when the first sprout shot forth, and who is to blame.

Under the present circumstances, which probably have excluded me from friendships and sympathy, I doubly need to seek in my God in all heartiness and sincerity. In Him I take my refuge, and receive the comfort and strength I dearly need. I have tried as best I could to fulfill my duties as a Christian, a wife, and a mother, and in spite of our differences in character tried to do what I should. When I have not succeeded in my efforts during a 20-year marriage, I would ask the congregation to judge me leniently [gently], or rather leave the judgment to the One, whose judgment is infallible. God keep you in Mercy from having to endure the trials and struggle of the soul and the Lord has found it necessary to lay to me a lot in life.

I have nothing more to add on this occasion. I have explained, as well as I am able, the reasons for the complaint against my husband, and I cannot acknowledge any responsibility if misunderstandings have crept in or incorrect repetitions of my presentations to my lawyer.

Holden Parsonage. Feb. 1880

Oline Muus

Letter 2

To Holden Congregation.

Since the present lawsuit involving me and my husband has been widely discussed, and has not caused so much scandal also exposed both him and me to misjudgment especially in the congregation I want to give the congregation’s members, to whom I owe so much, the following explanation:

I find myself in such circumstances, which make it necessary to take needed steps to get control of some money, which I inherited from my father, and which now is in my husband’s possession; to accomplish this, is all that I wish. I have grounds to believe, and I honestly hoped, that this would be possible, without making the case so public or that others besides the legal profession should meddle in this. My lawyer, whom I have acquainted with my position, I have asked that only the most necessary details of an unhappy family relationship be brought before the Law, and to try to settle the matter as quietly as possible. This has been done. No one regrets this more than me, that this case has been discussed so much, but everything has been done both from lawyer Ueland’s and my side, to take all measures, to in an amicable manner, get possession of the inheritance, which my husband acknowledges that he holds, and which everyone who knows the circumstances, recognizes that I need, since this has been unsuccessful, it has become necessary for me to seek legal judgment, I cannot see, that the responsibility for any of the vexations, that the congregation and others have had to out up with on account of this lawsuit, rests me. The complaint, which I with regret have seen made public, was drawn up in my absence, and not read through by me, before it was laid before the law, is in presentation of family relationships, incorrect and not all details can be proven, but essentially, the contents are true. I know that my way of proceeding has been strongly censured in the congregation, where I during many years have met such good-will, and therefore feel that I owe both myself and the congregation this explanation.

Oline Muus

P.S.

I have been told that East Sogn have agreed to have a meeting on the 10th, where this case is going to be discussed, and that I will be called in to this meeting, and I will not decline that, but one definite stipulation is contingent upon my presence, that I have the right to have all proceedings recorded by a man outside of the Synod whose impartiality I can depend on. Certainly there is nothing to hinder, that anyone who is present can record the proceedings, if he wishes, as well at this meetings as at the meeting on the 18th, when my husband’s side of the case was presented; my thought is this that I want the right to choose a man to record a report, which I at the close of the meeting want to read so that the listeners can correct it, if any error should have crept in, and will then be accepted as a correct report. If this request is refused, then I shall not be present; but will in that event make public a defense to account for both my conditions in general and for my absence from the meeting. 

Oline Muus