USA > Pennsylvania > Lehigh County > Bethlehem > A history of Bethlehem, Pennsylvania, 1741-1892, with some account of its founders and their early activity in America > Part 16
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I On Gemeintag, see note under Chapter IV.
1742-1744. 129
an exposition of the various church-types presented in the Seven Churches of Asia, (Rev. 2, 3). The fifth session was devoted to a general review of the work of the Brethren in all places, up to that time, a retrospect of the seven Pennsylvania Synods, and an eluci- dation of all the varied general and special offices in the Church, as then instituted. At the sixth session, correspondence and reports from missionaries in many places were read, and one of the women who had been taken into church fellowship from Pennsylvania, was confirmed. The seventh service was evening prayer which closed the day.
The next day, June 24, was Trinity Sunday, according to the old English calendar. There was preaching at ten o'clock by Andrew Eschenbach, to which, as on all occasions of public preaching from the beginning, any people from near or far who chose to come were welcomed. Later in the day, a general council of all the people was held, at which the first steps were taken in a definite organization. A primary division of the hundred and twenty persons announced on June 13, was made into two large companies. One was called the pilgrim or itinerant congregation; the other the home or local con- gregation-Pilgergemeine and Hausgemeine. Eighty persons were actually present, according to lists preserved. The selection of persons for one or the other division was made, in some cases in accordance with their expressed preference, in other cases by lot, at their request.
Those in the first division were to devote themselves to evan- gelistic work among Indians and white people, adults and children, according to arrangements to be made from time to time. The others were to "tarry by the stuff" (I Sam. 30:24). They were to develop the material resources, erect buildings, provide sustenance for the "pilgrims," care for their necessities as they went and came; and, at the same time, spiritually keep the fire burning on the home altar. Subsequently, transfers were often made from one division to the other, as circumstances required. Many would be among the pil- grims for a season and then a while with the home congregation. All were expected, during their sojourn at Bethlehem, to lend a hand at any necessary work they could do. The pilgrims were classified under designations in which Zinzendorf revealed a fondness for striking novelties, like those which appear in some quite modern systems of religious activity. Thus, in the further organization of
IO
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A HISTORY OF BETHLEHEM, PENNSYLVANIA.
their work, one corps were the "Fishers" (Matt. 4:19), a kind of "look-out committee" traversing different neighborhoods to seek places in need of attention, note open doors and get into personal touch with people. Another corps making periodical tours together, visiting from house to house in circuits, received the name, "the Pennsylvania Wheel," in allusion to Ezekiel I :15,20,-also "the Penn- sylvania Chariot," (Acts 8:26-39).
Special itineraries were mapped out for these corps which they were to complete in a fixed time, after which they were to return and report. When places opened for more localized work, permanently or for protracted seasons, two further classes of laborers were organ- ized among those who were regular ministers, or at least were best qualified for public speaking. Those of one class had an assigned circuit. The others settled at one place, concentrating their effort. They were spoken of as the "traveling preachers" and the "stationed preachers"-Landprediger and die auf Posten.
Those who were to do missionary work among the Indians were selected from time to time, with a view to their fitness in various respects for this particular work. Those who were to devote their special attention to the children were likewise carefully selected. As arrangements were perfected, a superintendent of each of these departments was appointed and he was called the Elder of that corps of workers. Thus, in connection with the work among the Indians, the office of Heidenaeltester was instituted, Elder of the Work among the Heathen. Over the children's department stood two Kindereltern -parents. This developed system was only germinal in the arrange- ments made at first, on June 24.
At that general meeting on Trinity Sunday there was a thorough discussion of the question what course to pursue, both as a principle and as a matter of expediency, in reference to the observance of the First Day and the Seventh Day.
The Sabbath question, in this sense, was a more conspicuous one among the religionists of the country, both German and English, at that time, than is now commonly known. Some Sabbatarians merely maintained that the Divine command in reference to the seventh day could not properly be ignored or transferred to the first day, and therefore kept Saturday holy, but did not obtrude their disregard of the first day. Others, more fanatical, like the extreme wing of the Ephrata fraternity, took pains to desecrate Sunday, and even reviled its observance, as having a heathen origin, and applied
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opprobrious epithets to it. The terms used for the two days, in connection with these deliberations were Sabbath (seventh day) and the Lord's Day (first day). There was no discussion in reference to observing the Lord's Day or not. This was taken for granted, in accordance with general Christian tradition and the law of the Province. The question was whether to observe also Saturday as Sabbath, and in what manner, and what distinction to make between the character and significance of the two.
Saturday, as the Sabbath, was distinguished as a day of rest and spiritual communion-Ruhe und Bettag. Sunday, as the Lord's Day, was to be the day for preaching, public worship and instruction- Lehrtag. As a matter of principle, two general considerations weighed in favor of such an observance of Saturday. One was that rest of body and mind on the seventh day kept the Divine example and ordinance sacred, which were older than the Mosaic law. It was argued therefore that they could thus be applied to man and beast without any thought of Old Testament legalism. It should be observed by them therefore, not as Jews or Judaizers, but as human beings ; not obeying a command, but using a benefit conferred. When the objection was raised that sacrifices were also older than the Mosaic law, the answer was that there was a wide difference between sacrifices and the Sabbath. Sacrifices had been done away with in the sacrifice of Jesus, the supreme anti-type, whereas the anti-type of the Sabbath is the future sabbatical state, the rest that remaineth to the people of God, yet to be consummated and yet looked forward to by Christians.
The other general consideration, commending Saturday as a day of communion and prayer, was the fact that the body of Christ rested in the tomb over the Sabbath, and that all who are buried with Him by baptism into death may on that day suitably cherish the com- munion of saints in the church that waiteth for Him and in that which is around Him; keeping fellowship in spirit at the tomb where his flesh rested in hope. Therefore on this day of rest and prayer, the observance of Gemeintag, and the celebration of the Holy Com- munion had been established before in Europe.
Viewed from the stand-point of expediency, two special consider- ations were advanced in favor of such an observance of the seventh day. One was the position of the Sabbatarian sects. They would be deprived of "the monopoly of a certain righteousness in which they boasted," and would be conciliated by this degree of respect
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A HISTORY OF BETHLEHEM, PENNSYLVANIA.
for their ideas. The other was the fanciful notion that, if it appeared that the Indians really were descendants of the lost tribes of Israel, it might be necessary to lead them back to their ancestral religion, in its main features, and out of that to the gospel. Therefore, it would be suitable to restore the Sabbath. The distinctive Old Testa- ment covenant rite corresponding to the New Testament baptism was also alluded to. These far-fetched ideas were, however, not applied in the method of evangelizing the Indians.2
The lingering regard for the ancient Sabbath, in the consciousness of Christendom, was held to be evident in the half holiday observed in schools, and the common disposition to stop working earlier on Saturday than on other days ; as well as in the strict Puritan practice of transferring Mosaic ideas to Sunday, but making their observance begin at sunset, Saturday. It was remarked that the Sabbath was gradually discarded in Christendom, in breaking with the externals of Judaism, and became obsolete through the difficulty found in sparing two days each week from common employment. In this connection, the practical question was raised whether the material interests of the settlement would permit such a Saturday rest. Seiffert, the Elder, was asked for an opinion, and it was decided that matters could be so adjusted and regulated. It was therefore concluded to observe Saturday, as proposed, not instead of, but together with Sunday. Communion was to be celebrated on Saturday, but, for various reasons, Gemeintag sessions would be held on Sunday. Later, Communion was, however, also transfered to Sunday, as a rule.
As to the idea to be attached to Sunday, as the Lord's Day, it was pointed out that the primitive Christians observed it, while they yet kept the seventh as the Sabbath-in honor of the Resurrection of Christ. Therefore Sunday was to be regarded primarily as a festival in commemoration of the Resurrection, by having the various meetings for indoctrination, and the public services with general preaching of the gospel on that day; but without insisting on trans- ferring the Sabbath-conception to Sunday. Two general reasons for keeping the Lord's Day holy were set forth. One was due honor to Him who rose the third day and due recognition of the resurrection
2 A scheme of a method to approach the Indians, sketched by Zinzendorf in twenty-five brief paragraphs in a logical order of progress, was adopted as the general plan, and is an interesting study. It is found in the Buedingsche Sammlungen, Volume III, pp. 90-91, and bears the title Methodus der Wilden Bekehrung-Method of converting the savages.
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1742-1744.
as the triumphant completion of the atonement, with which all the articles of Christian faith stand or fall. The other was due obedience to the civil law which commands cessation of work, and regard for common Christian sentiment which venerates the Lord's Day as the holy day of the week.
In putting these discriminating ideas into practice in the religious and social life of Bethlehem, difficulty was experienced later in two respects. Some, not clear on the rationale of the plan, were disposed to follow the Sabbatarians in substituting Saturday for Sunday as the one holy day. Others, less devout and conscientious, used the liberty the law permitted on Saturday, but then, abusing the principle laid down that Sunday was not to be viewed as the Mosaic Sabbath, violated the civil law, gave offence to puritanical neighbors, and caused the impression that the Brethren were Sabbatarians. Such infractions were peremptorily dealt with by the village authorities. It may be added that after a few years this double holy day became impracticable and entire cessation of labor on Saturday was not main- tained.
At the meeting on June 24 the idea was broached of building cabins at half-mile intervals along the road to Nazareth, to be occupied for a season by persons who were to go out into the Indian country as missionaries. This was to induct them into the isolated life they would have to lead. It would, at the same time, increase the number of domiciles for the temporary use of resting itinerants, and would be a step towards the close connection between Bethlehem and Naza- reth that was in contemplation. Some such cabins were subsequently built at different spots for make-shift use, but not on the road to Nazareth.
On Monday, June 25, Count Zinzendorf and his daughter, with several other persons, visited the spot where the settlement had been commenced on the Barony of Nazareth, remaining most of the day. On that occasion, as it seems, he had an interview with Captain John and the Indians of Welagameka who were yet there, demon- strating how possession was nine points of the law. Subsequent pro- ceedings showed that, whatever efforts he may have made with the redoubtable captain, they were fruitless. Meanwhile George Neisser, Secretary, with his assistants, was getting the written work of those days, classified lists of names and the like, into shape for the final meeting of that evening.
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A HISTORY OF BETHLEHEM, PENNSYLVANIA.
Fun. 21. St.n. 1742.
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mittous humor and milcom haryn Dragage mon Philadelphia finfalls on his Infn. Rosi- na Mit friemin, as. Joh. Frammüller, br. Israel mord many among andment onfrey how;
low sellgies". Low Lambmill an field vis
Dienstags, Son 10 Sun.
Kinder man mit Jan Ofw. losina nik -
wane ifnon wo 12 Uhr mittags in fla-
Som Gamino Nr . 118 , 24 .
A PAGE OF THE BETHLEHEM DIARY.
I35
1742-1744.
Sun. 25. St. w. 1742.
En Jem Vingttümbe nemmer zu bar. Vierzig Via frantigs Surfing 4 may. 24, 21.
Die Gailign fünf Münden Sein
What men Jünkex-Gefühl ymachst; mein
any how und Sokiboleth ya, han
renfor.
James- Ssemeine an Refs fond
1 Glassen den Chlichen Bas Somman: 1. Brandmiller my Soline Fifty: 2.) Meining mon Vie.
1
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A PAGE OF THE BETHLEHEM DIARY.
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A HISTORY OF BETHLEHEM, PENNSYLVANIA.
All the eighty persons3 present at these important proceedings assembled in the evening, and engaged in one of those services of song-Singstunden-which Zinzendorf had made so popular. On this occasion the first organization was completed and the arrangements, so far as they were perfected, put into operation. Certain local
3 Mention of persons at Bethlehem, June 25, 1742, found at different places in the records show slight discrepancies. In some cases names are included of individuals who did not arrive until several days later. In others, persons are mentioned who certainly were not there. Very careful examination leads to the conclusion that the following list is probably accurate :
MARRIED PEOPLE.
Almers, Henry and Rosina.
Bischoff, John David and Anna Catherine.
Brandmiller, John.
Brucker, John and Mary Barbara.
Demuth, Gotthard and Regina.
Harten, George and Elizabeth.
Meinung, Abraham and Judith.
Meyer, John Adolph.
Miksch, Michael and Johanna Maria.
Nitschmann, Rosina.
Senseman, Henry and Anna Catherine.
Seybold, Matthias and Anna Maria.
Tanneberger, Michael and Anna Rosina. Wahnert, David and Mary Elizabeth.
Weber, George and Mary Elizabeth. Zeisberger, David and Rosina. Zinzendorf, Nicholas Lewis.
SINGLE MEN.
Moeller, Joseph.
Somers, Benjamin.
Andrew, the Negro.
Mueller, John.
James, - -
Boehner, John. Bruce, David.
Neisser, George.
Valentine, -
servants.
Bueninger, Abraham. Detweiler, Jacob.
Post, Christian Frederick.
Braun, Elizabeth,
Endter, John George.
Pyrlaeus, John Christopher.
Benezet, Judith.
Eschenbach, Andrew.
Rauch, Christian Henry.
Benezet, Mary.
Haberecht, Gottlieb. Hagen, John. Hardie, Thomas.
Schnell, Leonard. Seidel, Nathanael. Seiffert, Anton.
Hummel, Johanna.
Heydecker, George.
Magdalena, Negro girl.
Werner, Christian.
Miller, Johanna Magdalena.
Wiesner, George. Wittke, Matthew.
Nitschmann, Anna.
Robins, Esther.
Zander, John William.
Wend, Mary Magdalena.
Zeisberger, David, Jr.
Zinzendorf, Benigna.
Heyne, John Christopher. Huber, John Michael. Israel, Christian Gottlieb. John, Wasamapa (Indian). Lischy, John Jacob. Meurer, John Philip.
Ronner, John Reinhold.
Benezet, Susan.
Disman, Anna Margaret.
Oesterlein, Daniel.
, Guerge,
Pezold, John Gottlieb. SINGLE WOMEN.
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1742-1744.
officials were announced and the various bands, or classes into which the population was divided-each with a leader-for the cultivation of intimate fellowship and for mutual, spiritual helpfulness, were read. There were eight such classes for the home congregation and eleven for the itinerants. Among the eight, were two of married couples, one of widowers and married men whose wives were not with them, one of women thus alone and four of single men. Among the itinerants there were one of married couples, one of married men alone, five of single men and four of single women. Zinzendorf-his wife not being present-placed himself in a class with Brandmiller, Adolph Meyer and the Indian John Wasamapah ("Tschoop") who were similarly situated, together with Father Nitschmann who was a widower. In connection with that evening service Zinzendorf preached a sermon on the watchword for that day-the anniversary of the presentation of the confession of Augsburg, June 25, 1530- "Strong is thy dwelling place and thou puttest they nest in a rock," Numbers 24:21. It was rich in suggestive meaning for the new settlement in connection with the day on which its organization was consummated, and which eventually became fixed as the anniversary day of Bethlehem.
The first distinct section of the period now under review is that from the organization of the settlement to the departure of Count Zinzendorf for Europe. Those were months of enthusiastic and, in some features, confused activity. All was at a formative stage. Many arrangements were temporary and subject to change, as circumstances required, from week to week. Much in the organization of govern- ment and work, was only tentative. No fixed model was being followed, for the situation was unique and required the origination of plans and methods. With all this, Zinzendorf's independence of ecclesiastical conventionality, propensity to experiment with novelties in method, and his adaptation of many local plans to the frequent changes he made in general plans, helped to keep things in flux. Much was wanting, in external appointments, to carry out the ideas in mind for the place. In the communal arrangements, fine ideals of religious, social and industrial order struggled for the mastery with the difficulties of a large company of people massed in two rough unfinished buildings which would seem hardly adequate for one fourth the number, in the actual dwelling-room they afforded.
Around them were primitive back-woods conditions, quite new to by far the most of them, to which they needed first to be trained.
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Under these circumstances, a discipline almost military had to prevail in many respects, in order to meet the practical difficulties of the case and preserve the standard of general morals that had been set. The ideas and purposes of the enterprise made it a different task from that of ordinary beginnings of the kind. All the diversified operations carried on at many points, moreover, were so inseparable from the life and order of Bethlehem, that it is impossible to treat the latter apart from them.
Hardly anything in the scenes of those months was without relation to what was going on at many another place. The main matters to be noticed in sketching that time can be best presented, not by following the course of things chronologically as they occurred, for this would require a substantial reproduction of diaries and official minutes, which would be only a jumble of facts, but by classifying these matters somewhat and thus reviewing them.
The general organization and offices embodied a few rudimental ideas which, with all the changes of form and name in subsequent years, lay at the roots of the elaborate system that was eventually established. The patriarchal idea of the Eldership was attached to the control of things. The name Elder was used for both the executive and pastoral head. There was an Elder of the whole congre- gation and one for each of its several divisions. Women were chosen as general and special Eldresses of the female membership. But, at the same time, the principle of conferential government and collegiate administration, with both ordained and unordained men and also women participating, was established. The various deliberative and administrative bodies were called conferences.
The word Helper was associated with Elder in connection with such bodies, and the term Helpers' Conference came into vogue. Along with these terms the German words Vorsteher and Diener were brought into use from the beginning. They corresponded, in the application made them, to the English terms Warden and Steward. The boards in charge of this class of duties were composed of men and women jointly. Thus arose, in the course of that summer a Diener-Collegium-a board of stewards with a Vorsteher or Warden at the head, along with the Helper's-Conference, having the Elder of the congregation at the head.
These rudiments of organization have survived to modern times both in the general government of the Brethren's Church and in the organization of its single settlements and congregations. Herein
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1742-1744.
the precedent of Herrnhut was followed. A peculiar office, which existed in Europe, in connection with the whole and with each congre- gation, was that to which Zinzendorf gave the name Charnier. This was introduced at Bethlehem, in elaborating the original organization. It consisted in a quiet, general watching and direction of all arrange- ments and activities, both spiritual and external, by persons who made themselves specially familiar with all principles and regulations. They were subordinate officially to the Elder, but were at liberty to admonish every board, functionary and private person. Zinzendorf called it "the most necessary and indispensable office" under the con- ditions then existing; "the key to keep the clock running." David Bishop and his wife were the first who were entrusted with this office at Bethlehem, and all, from Anton Seiffert, the Elder of the congregation, and Father Nitschmann, the General Superintendent of external work, down to the stable boys and scullions were supposed to take it kindly, if reminded of a defect by them.
A later office, then spoken of as desirable, but not at once insti- tuted, was that called Gemeinrichter. It was to compensate for the absence of a local civil magistrate and police. Henry Antes, after he located at Bethlehem several years later, became the first Gemein- richter. A Richter Collegium was developed, out of which finally arose the Aufseher Collegium-Board of Supervisors-which existed until the middle of the nineteenth century at Bethlehem, as in European church settlements. Although the appointment of such an official was deferred, the great desirability of a proper acquaintance with the civil law, and with their rights and duties under it, was realized; especially as some confusion existed from the start about the juris- diction of the several nearest Justices of the Peace-Nathaniel Irish, on the Saucon Creek, was the nearest Justice-and conflicting orders which they seem to have received about matters from several quarters. Therefore it was decided in September to procure a copy of the laws of the Province which George Neisser, secretary and scrivener, was to study carefully, in order to be their counsellor-at-law.
On the fourth of July a Sacristan was appointed. The first such functionary was John Brandmiller. With him was associated a corps of men and women to perform various duties about the place of worship. They were called Saaldiener instead of Kirchendiener-Sac- ristan-as commonly in German; because, in those days, the place of worship among the Brethren was spoken of as the Saal-hall, and in English, chapel, instead of Kirche-church. This gave rise later to
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the custom among English Moravians, when the absurdly literal ren- dering of German terms into English was in vogue, of calling the Sacristans "chapel-servants ;" while at Bethlehem, in the days of Ger- man and English amalgamation, the barbarism "Dieners" came into use. This department of service was elaborated by adding a corps of persons to do duty in the common refectory-the Tischdiener, and another to act as cicerones-the Fremdendiener. These latter were made very necessary by the ill-mannered freedom with which all kinds of persons entered and strolled about the apartments, prying into everything.
Eight men and seven women were appointed in July as nurses, under the direction of the physician of the settlement, Dr. Adolph Meyer, who organized them for systematic duty. He employed cer- tain of them as assistants in the dispensary and at collecting medicinal herbs and roots for his primitive pharmacy in the Community House. July 15, the first systematic postal arrangements were organized, with George Neisser as first postmaster; Pyrlaeus in Philadelphia and Antes in Frederick Township, having charge at the other ends. The first four postilions were Abraham Bueninger, John Philip Meurer, George Schneider and Andrew the Negro. Their stopping-places were to be Benezet's in Philadelphia, Henry Holstein's in Falkner's Swamp and Bechtel's in Germantown; and weekly tours were arranged. Later in the year another class of messengers called Landboten were appointed, to visit the districts and stations where evangelists labored, and bring stated reports to Bethlehem. In con- nection with the oversight of this branch of service and keeping lists and records of the personnel in all local and itinerant departments, along with the diary of current events, Neisser was also authorized to prepare and keep in order a complete catalogue of the congre- gation, local and itinerant. Supervisors and foremen were appointed over the different sets of hands employed at the various industries, and there were responsible custodians of the different classes of materials, supplies, implements and tools. The herding of the cattle, carrying water from the spring for household use and other such lighter duties were committed to infirm men and to boys, with some one in charge of each such department.
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