DOCSLIB.ORG

11 06 Ronneburg.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
11 06 Ronneburg.Pdf Moravian Archives, Bethlehem, Pa. This Month in Moravian History Issue 65 June 2011 Zinzendorf’s Exile at Ronneburg Castle in 1736 and the Establishment of the Pilgergemeine “The lamp burns bright although it is small.” in mission across So Christian David described the spirit of the Europe and America early Pilgrim congregation (Pilgergemeine) while in exile, fol- assembled at Ronneburg Castle in the Wetterau lowed by the ever- region of Germany in June of 1736. This month present Pilgrim con- marks the 275th anniversary of Zinzendorf’s gregation, comprised move to the Ronneburg on June 12, 1736, of his wife, Erdmuth following his exile from Saxony, and the subse- Dorothea, and a core quent establishment of the Pilgrim congregation. group of church leaders that came and In the 1730s Zinzendorf and his young re- went according to ligious community gained both friends and their missions. Its foes as the Moravian movement spread members lived com- across Europe. Mounting opposition led to munally and were View of the Ronneburg, 1848, drawing by an unidentified American Zinzendorf’s banishment from Saxony on unsalaried, either self- Moravian (MAB). March 20, 1736, while he and his wife trav- supporting or eled in Holland. The new Saxon King receiving support through Zinzendorf’s Although Moravians retained the Frederick Augustus III banished Zinzendorf estates, gifts or loans. Each member was Ronneburg for a while, Zinzendorf remained in absentia following a complaint from the prepared to “go anywhere at any time for only until the end of July 1736; his wife, Saxon Baron Huldenberg of Neukirch that any purpose in the service of the Lamb.” children and other members of their circle his vassals had been enticed away from his For a time Ronneburg Castle served as moved out in October. A group of single service by Zinzendorf to join the “fanatics” the home base of the Pilgrim congregation. men continued to live there and Zinzendorf at Herrnhut. It was a half-ruined castle located in returned on occasion. Another notable Rather than be disheartened, Zinzendorf Wetteravia, a poor region east of Frankfurt, event at the Ronneburg was Zinzendorf’s embraced his refugee status, comparing it to which due to its poverty welcomed tenants first episcopal act as a newly ordained Christ’s earthly journey. “I have learnt by of various religious views. According to bishop: the ordination of Peter Böhler on experience that there is happiness in being Hamilton, the Ronneburg was a “wild and December 15, 1737. Zinzendorf’s lease at home everywhere, as He was who passed forbidding place” inhabited by fifty-six fami- agreement for the Ronneburg can be found most of His life as a pilgrim and in exile.” In lies considered social outcasts. Christian at the Moravian Archives in Bethlehem. this spirit Zinzendorf established the Pilgrim David considered it uninhabitable, but congregation, a small group of his closest Zinzendorf saw the potential for Christian followers set on a vast evangelistic campaign mission, even denying a seemingly better to find and make visible a community of offer of refuge from the nearby town of Sources awakened souls drawn from all denomina- Gelnhausen: “I listened to their nice compli- Sources: Hahn and Reichel, Zinzendorf und die tions. He announced, “the time has come to ments...and then went confidently to my Herrnhuter Brüder, (1977); Hamilton & Hamilton: gather the Pilgrim Congregation and to wild palace,” which he described as “very History of the Moravian Church, (1967); A.J. Lewis, preach the Savior to the whole world. Our splendid for a disciple.” Within a few days Zinzendorf, The Ecumenical Pioneer, (1962); Span- home will be that place where at the mo- Zinzendorf started preaching, distributing genberg, Life of Nicolaus Lewis Count Zinzendorf, ment our Savior has most for us to do.” bread and alms to the poor and setting up translated by Samuel Jackson, (1838). Over the next ten years Zinzendorf engaged schools for the local children. www.moravianchurcharchives.org .
Load more

Recommended publications
  • The Spirit of the Moravian Church 2011 Preface
    The Spirit of the Moravian Church 2011 Preface One of the most frequent requests to the Moravian Archives has been for a reprint of Clarence Shawe’s delightful little booklet, The Spirit of the Moravian Church. This e-book edition reproduces that booklet in its original form. In addition, the observations of two other bishops are provided for the insight they give, spanning the centuries, on the Moravian spirit. Bishop Clarence H. Shawe wrote The Spirit of the Moravian Church for the great celebration of our church’s 500th anniversary in 1957. He prepared it in the context of the British Province, and his writing reflects the style of a more gracious age when he was growing up there in the late 19th century. Some of the details and expressions may therefore sound unfamiliar to many American ears of the 21st century. That being said, this is a very solid, enjoyable, and informative work which truly captures the spirit of our worldwide Moravian Church. In doing so it clearly expounds and explores several key characteristics which have shaped our Church for more than 500 years and continue to define it today. As such, it is well worth the reading in this or any other century. Bishop D. Wayne Burkette presented his message of “A Gifted Church, a Giving Church” to the 2008 Insynodal Conference of the Southern Province. As president at the time of the Province’s Provincial Elders Conference and formerly headmaster of Salem Academy, Bishop Burkette offers a distinctly 21st-century view of the gifts of the Moravian Church.
    [Show full text]
  • Constitution of the Moravian Church in America, Southern Province
    Constitution of the Moravian Church in America, Southern Province Section 1. Name and Title The name and title of this Province of the Unitas Fratrum shall be the "Moravian Church in America, Southern Province." Section 2. The Government of the Unity The Unity Synod of the Moravian Church is supreme in all things assigned to it by the Constitution of the Unity. In all other affairs of the Unity in the Southern Province, the Government is vested in the Provincial Synod, and in the Boards elected and authorized by the Provincial Synod. Section 3. The Provincial Synod The Provincial Synod has the supreme legislative power of the Province in all things not committed to the Unity Synod. It shall consist of elected delegates and official members; it shall determine the qualification of its own members; it shall prescribe what bodies shall be entitled to representation, and on what basis, and in what manner to be elected. Section 4. Duties and Functions of the Provincial Synod The Provincial Synod shall have power: 1. to carry out the principles of the Moravian Church (Unitas Fratrum) laid down by the Unity Synod for constitution, doctrine, worship and congregational life; 2. to examine and oversee the spiritual and temporal affairs of the Province and its congregations; 3. to legislate in regard to constitution, worship and congregational life for the Province; 4. to provide the vision, direction and expectations for Provincial mission and ministry and to review the results thereof; 5. to elect the Provincial Elders' Conference which shall constitute the administrative board of the Province and which shall be responsible to the Synod for the management of the affairs committed to it; 6.
    [Show full text]
  • The Moravian Church and the White River Indian Mission
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1991 "An Instrument for Awakening": The Moravian Church and the White River Indian Mission Scott Edward Atwood College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the History of Religion Commons, Indigenous Studies Commons, and the United States History Commons Recommended Citation Atwood, Scott Edward, ""An Instrument for Awakening": The Moravian Church and the White River Indian Mission" (1991). Dissertations, Theses, and Masters Projects. Paper 1539625693. https://dx.doi.org/doi:10.21220/s2-5mtt-7p05 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact scholarworks@wm.edu. "AN INSTRUMENT FOR AWAKENING": THE MORAVIAN CHURCH AND THE WHITE RIVER INDIAN MISSION A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements-for the Degree of Master of Arts by Scott Edward Atwood 1991 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Author Approved, May 1991 <^4*«9_^x .UU James Axtell Michael McGiffert Thaddeus W. Tate, Jr. i i TABLE OF CONTENTS Page ACKNOWLEDGMENTS.................................................................................
    [Show full text]
  • Z T:--1 ( Signa Ure of Certifying Ohicial " F/ Date
    NPS Form 10-900 008 No. 1024-0018 (Rev. 8-86) U National Park Service This form is for use in nominating or requesting determinations of eligibility for individual properties or districts. See instructions in Guidelines for Completing National Register Forms (National Register Bulletin 16). Complete each item by marking "x" in the appropriate box or by entering the requested information. If an item does not apply to the property being documented, enter "N/A" for "not applicable." For functions, styles, materials, and areas of significance, enter only the categories and subcategories listed in the instructions. For additional space use continuation sheets (Form 1 0-900a). Type all entries. 1. Name of Property historic name St. Philip's Moravian Church other names/site number St. Philip' s ~1oravian Church in Salem city, town Hinston-Salem, Old Salem vicinity state North Carolina code NC county Forsyth code zip code 27108 Ownership of Property Category of Property Number of Resources within Property KJ private [Zl building(s) Contributing Noncontributing o public-local Ddistrict 1 ___ buildings o public-State DSi1e ___ sites o public-Federal D structure ___ structures Dobject _---,...,--------objects 1 __O_Total Name of related multiple property listing: Number of contributing resources previously N/A listed in the National Register 0 As the designated authority under the National Historic Preservation Act of 1966, as amended, I hereby certify that this ~ nomination 0 request for determination of eligibility meets the documentation standards for registering properties in the National R~g~ter of Historic~nd me~Js the procedural a~d profes~ional r.eq~irements set f~rth .in 36 CFR Part 60.
    [Show full text]
  • ROLE of the BISHOP of the MORAVIAN CHURCH UNDERSTANDING and PRACTICE of the CZECH PROVINCE Concerning the Attitude to the Role
    ROLE OF THE BISHOP OF THE MORAVIAN CHURCH UNDERSTANDING AND PRACTICE OF THE CZECH PROVINCE Concerning the attitude to the role of the bishop of the Moravian Church, the Czech Province carries on the attitude of the Ancient and Renewed Unitas Fratrum. The role of the bishop in the Ancient Moravian Church (Unity of Brethren) The Ancient Unity of Brethren was established as an expression of the desire of a group of brethren around brother Gregor to live together in obedience to the Lord, according to the Scriptures, and following the example of the apostles. This desire of the brethren was a renewal of the early church. An important step was taken in 1467 in Lhotka near Rychnov, when - after long deliberation and prayers – they appointed their own bishops. This was done by drawing lots. In the words of brother Gregor: "We have entrusted the Lord our God, that He has chosen some to the office of apostle in place of His Son beloved Lord Jesus Christ” (Jan Blahoslav, About the Origin of Unity and Her Order). By drawing lots Matthias of Kunwald, Thomas of Prelouč and Elias of Chřenovic were chosen. Brother Gregor then testified that he was ahead of God's revelation that it will be these three. The Ancient Unity understood bishops as successors of the Apostles. Initially, there were three bishops, and later their number was increased to four and then to six. Each bishop (senior) had several assistants (conseniors) to help him; the bishops along with assistants formed the board. The bishops were elected by the synod votes of all the priests (pastors), and were confirmed by current bishops.
    [Show full text]
  • Count Nicholas Ludwig Von Zinzendorf (1700-1760)
    Count Nicholas Ludwig von Zinzendorf (1700-1760) Count Nicholas Ludwig von Zinzendorf was born in Dresden on May 26, 1700. He became a leader of the Protestant Reformation and the founder of the Renewed Moravian Church. Zinzendorf built the Moravian Church upon the foundation of Comenius's Revision of The Order of Discipline of the Church of the Brethren. Zinzendorf wrote the Brotherly Agreement of 1727 for the Protestant refugees who had taken refuge on his estate. He soon became the leading theologian of the Moravian Church. The young Count studied theology and submitted to ordination within the Lutheran Church in order to offer political protection and spiritual guidance to the Herrnhut community. Zinzendorf’s theology grew out of Luther's Catechisms, Comenius's records of Brethren teachings and his own experiences in the Herrnhut community. Zinzendorf’s teachings put Christ at the center of the Moravian theology. The Count wrote hymns and litanies which stressed the salvific benefits of Jesus' death upon the cross, and introduced the lovefeast to Moravian life (Sawyer, p. 41 ). Zinzendorf emphasized devotion to the blood of Jesus, organized church bands, designated the role of the Holy Spirit within the Moravian community as the role of a mother (Kinkel, p. 24), and moved the Moravians toward mission work because of his belief that the atonement of Jesus had opened the hearts of all individuals to the voice of the Holy Spirit proclaiming the Good News of salvation (Kinkel, pp. 61-67). Formation Influences from Count Zinzendorf’s Early Life Zinzendorf was born to position, power, and piety.
    [Show full text]
  • Czech-American Protestants: a Minority Within a Minority
    Nebraska History posts materials online for your personal use. Please remember that the contents of Nebraska History are copyrighted by the Nebraska State Historical Society (except for materials credited to other institutions). The NSHS retains its copyrights even to materials it posts on the web. For permission to re-use materials or for photo ordering information, please see: http://www.nebraskahistory.org/magazine/permission.htm Nebraska State Historical Society members receive four issues of Nebraska History and four issues of Nebraska History News annually. For membership information, see: http://nebraskahistory.org/admin/members/index.htm Article Title: Czech-American Protestants: A Minority within a Minority Full Citation: Bruce M Garver, “Czech-American Protestants: A Minority within a Minority,” Nebraska History 74 (1993): 150-167 URL of article: http://www.nebraskahistory.org/publish/publicat/history/full-text/NH1993CAProtestants.pdf Date: 3/23/2015 Article Summary: There were few Czech-American Protestants, but they received the assistance of mainline American Protestant denominations in establishing congregations and building meeting houses. They perpetuated the use of the Czech language and did important charitable work. Cataloging Information: Names: František Kún, Jan Pípal, E A Adams, David S Schaff, Will Monroe, Gustav Alexy, Albert Schauffler, Vincenc Písek, A W Clark, Jaroslav Dobiáš, František B Zdrůbek, Bohdan A Filipi, Tomáš G Masaryk, J L Hromádka Place Names: Bohemia; Moravia; Saunders and Colfax Counties, Nebraska;
    [Show full text]
  • One Flock, One Shepherd: Lutheran-Moravian Relations
    One Flock, One Shepherd: Lutheran-Moravian Relations One Flock, One Shepherd: Lutheran-Moravian Relations Since 1992, North American Moravians and Lutherans have been in dialogue about what it means to be churches seeking unity under one Lord and Savior. In 1998 and 1999, the Moravian Church Northern and Southern Provinces, and the Evangelical Lutheran Church in America, voted to establish a relationship of full communion. This relationship would recognize a mutual commitment to faith, practice, the nature of baptism, and the Lord’s Supper. Since 1999, these denominations have made visible commitments to evangelism, witness, and service, and work hard to keep one another informed about decisions around faith and life. As a result of this full communion relationship, Moravians and Lutherans listen to one another in decision-making and encourage ordained ministers to serve in each other’s churches. This summary, One Flock, One Shepherd: Lutheran-Moravian Relations, promotes further conversation and relations between Lutherans and Moravians. In 2007, the Eastern West Indies Moravian Province joined in full communion along with Moravians and Lutherans in North America. Likewise, an invitation was extended to the Moravian Alaskan Province to join as well. I. Looking Back: The Lutheran-Moravian Relationship: While we have been close to each other geographically, ethnically and theologically, Lutheran and Moravian churches in North America proceeded on separate denominational tracks. European and Native American influences in culture, tradition, and perspective, are mutually enriching for the entire life of the church. Jan Hus and the Bohemian Brethren, on the Moravian side, organized themselves as the Unitas Fratrum, preparing the ground for Martin Luther’s German Reformation.
    [Show full text]
  • Early Moravian Pietism
    EARLY MORAVIAN PIETISM BY MILTON C. WESTPHAL Lansdowne, Pennsylvania T HE visitor to the modern steel-town of Bethlehem, Penn- Tsylvania, is impressed with the noise and bustle of a com- munity which never would be suspected of having a distinctly spiritual origin. He might easily pass by the group of stone buildings on Church Street, which once housed the stalwart ad- herents of the Moravian Pilgrim Congregation, without noting that the historic edifices are essentially different from the many other closely built dwellings and business structures which en- croach upon them. Yet within the walls of these venerable piles were enacted scenes whose romance and passion have never yet been adequately appraised for their significance in the vari- colored history of American Protestantism. Even the townspeople of Bethlehem are almost entirely oblivi- ous of the fact that the name "Moravian Brethren" is one by which to conjure up a noteworthy succession of valiant religious characters, whose heroic deeds and pious strivings are still to be celebrated in an epic of the love of the Brethren for "The Christ of the Many Wounds." To be sure some of the remnants of the early fervor of the Moravian Church still remain to impress themselves upon the work-a-day minds of modern Bethlehemites, but American Moravianism has undergone a radical transforma- tion. The former holiness and the communal economy of that exclusive brotherhood have been surrendered. The fervent pietistic spirit, which prevailed when foot-washing and the "kiss of peace" were characteristic symbols, now lingers only as a pass- ing memory.
    [Show full text]
  • Count Nicolaus Ludwig Von Zinzendorf's Theory for Missions Portrayed at Herrnhut and by Selected 18Th-20Th Century Moravian Missions
    Calhoun: The NPS Institutional Archive Theses and Dissertations Thesis Collection 1986 Count Nicolaus Ludwig Von Zinzendorf's theory for missions portrayed at Herrnhut and by selected 18th-20th century Moravian missions. Roth, Larry A. Yale University http://hdl.handle.net/10945/21749 >(0i CO 00 CD COUNT NICOLAUS LUDWIG VON ZINZENDORF'b THEORY FOR MISSIONS < PORTRAYED AT HERRNHUT AND BY SELECTED I D 18th-20th CENTURY MORAVIAN MISSIONS < f^7<2l3 DTIC ELECTE LARRY A. ROTH MAY 2 8 t988 Lieutenant Commander S Chaplain Corps United States Navy Spring Semester, 1986 y r* / i/M2j>?*fr'**? A Thesis in Partial Fulfillment of the Requirements for Wei. 704 b AMERICAN RELIGIOUS HISTORY, II Rel. 731 a S. b HISTORY OF CHRISTIANITY IN THE THIRD WORLD READING COURSE BY THE ABOVF SAME TITLE MASTER OF SACRED THEOLOGY DEGREE V YALE DIVINITY SCHOOL New Haven. Connecticut PaTtlB UTlO_N_STAfg MTf,T _A Approved lot public iwleaaaf ry /^ Distribution Unlimited £6 Z 3 4 »•.-.>. T239266 ' TABLE OF CONTENTS Introduction 1 The German Pietist Foundations 9 Count Zinzendorf : The Forming of a Mission Theory . 19 Herrnhut: The Base for Mission Outreach 31 West Indies: The First Mission Experiment 47 Zinzendorf's Developing Mission Theory 58 Selected Moravian Missions 69 Indian Missions in Southern California 86 Conclusion 103 Bibliography 109 Appendix A: Method for the Conversion of the Heathen . 113 Appendix B: Plan for a Catechism for the Heathen . 114 Appendix C: Moravian Mission Statistics 116 DUE pry ROOL.v ' 1 3 ?! INTRODUCTION ft ?: In the history of Christian missions, Moravians* £ have been admired and emulated. The purpose of this paper ™ is not to review the history of Moravian missions^- but «< to trace the development of the theory of missions in the -,\ life and work &J Count Nicolnus Ludwig Von Zinzendorf and to Sf analyze the significance and impact this theory had upon *'.• Moravian missions as they expanded throughout the world in i the 18th and 19th century with some review of modern 3 Moravian missions.
    [Show full text]
  • Moravian Moravian
    From the Sanctuary From the mmoravianoravian Sanctuary DECEMBER 2018 mmessengeressenger Ever since my mother died on 20th December, seven years ago, With the birth narratives placing so much emphasis on the I have found myself re-evaluating Christmas each year. 'coming of Christ' as a baby, it is easy to ignore or overlook the Christmas comes at the time of year when the year is dying - death, transition, journeying and fear that are imbedded in the and at a time when many significant folk in our congregation experience of Christ's birth. and community are dying. That is not morbid, but merely an acknowledgment that what for many is a joyful occasion, is Strange as it may seem, that gives me comfort; for whilst others also contaminated with paradox and death. Indeed, the celebrate I have permission to both celebrate and grieve. The celebration of Christmas is there to bring light into that darkness. birth narratives show us that life is very much about holding, That itself is a paradox. and living with, the tension between its paradoxes. Life and This sense of paradox and death are very much reflected in the death are both parts of the same entity. That is our reality. So, Christmas stories. In spite of our attempts to dress them up whilst we righty focus on the celebrations that make Christmas with cute children and animals, the narratives are full of death, joyful and meaningful, don't ignore the fact that some are in cruelty and paradox. We see contrasts between those who pain at this time of year.
    [Show full text]
  • 2018 Synod Resolutions
    Resolutions of the 2018 Synod Moravian Church in America, Southern Province Resolution #1 (Proposal 9) Subject: Full Communion between the United Methodist Church and Moravian Church, Southern Province From: Partnership Committee Topic Area: Partnership WHEREAS, A proposed “Full Communion Agreement” was completed by a dialogue team consisting of appointed representatives of the Moravian Church (Northern and Southern Provinces) in September 2014. The team included these Moravian representatives: The Right Rev. Christian Giesler and The Rev. Dr. Lynette Delbridge (both ordained in the Southern Province, but currently serving in the Northern Province) and the Rev. Gary Harke; and, WHEREAS, The proposed agreement notes “that our two Christian traditions had many points of contact over two and a half centuries,” our “eighteenth-century leaders, Count Nicolas Ludwig von Zinzendorf (1700-1760) of the Moravians and The Reverend John Wesley (1703-1791) of the Methodists, had significant contact with one another.” It affirms that, while we had drifted apart, when coming together, “We discovered that our traditions share a passion for music, living the Christian life, mutual tolerance for all people, pragmatic approaches for contextual mission, commitment to ministry by the laity, and yearning for the unity of the Church…We return as those who are, in a very real sense, in full communion already….We hope that the vitality of our shared faith will leave no doubt to any that we are united with one another in the love, mission, and ministry of Jesus
    [Show full text]