A History of the Moravian Church Part 23

As the years rolled on, this dauntless hero won completely the confidence of these suspicious savages. He was known as "Friend of the Indians," and was allowed to move among them at his ease. In vain the sorcerers plotted against him. "Beware," they said to the simple people, "of the man in the black coat." At times, in order to bring down the vengeance of the spirits on Zeisberger's head, they sat up through the night and gorged themselves with swine's flesh; and, when this mode of enchantment failed, they baked themselves in hot ovens till they became unconscious. Zeisberger still went boldly on. Wherever the Indians were most debauched, there was he in the midst of them. Both the Six Nations and the Delawares pa.s.sed laws that he was to be uninterrupted in his work. Before him the haughtiest chieftains bowed in awe. At Lavunakhannek, on the Alleghany River, he met the great Delaware orator, Glikkikan, who had baffled Jesuits and statesmen, and had prepared a complicated speech with which he meant to crush Zeisberger for ever; but when the two men came face to face, the orator fell an easy victim, forgot his carefully prepared oration, murmured meekly: "I have nothing to say; I believe your words," submitted to Zeisberger like a child, and became one of his warmest friends and supporters. In like manner Zeisberger won over White Eyes, the famous Delaware captain; and, hand in hand, Zeisberger and White Eyes worked for the same great cause. "I want my people," said White Eyes, "now that peace is established in the country, to turn their attention to peace in their hearts. I want them to embrace that religion which is taught by the white teachers. We shall never be happy until we are Christians."

It seemed as though that time were drawing nigh {1765-81.}. Zeisberger was a splendid organizer. As soon as the "Indian War" was over, he founded a number of Christian settlements, and taught the Indians the arts of industry and peace. For the Iroquois he founded the settlements of Friedenshutten (Tents of Peace), on the Susquehanna, Goschgoschunk, on the Alleghany, and Lavunakhannek and Friedenstadt (Town of Peace), on the Beaver River; and for the Delawares he founded the settlements of Schonbrunn (Beautiful Spring), Gnadenhutten (Tents of Grace), Lichtenau (Meadow of Light), on the Tuscawaras, and Salem, on the Muskinghum. His settlements were like diamonds flas.h.i.+ng in the darkness. Instead of the wildness of the desert were nut trees, plums, cherries, mulberries and all manner of fruits; instead of scattered wigwams, orderly streets of huts; instead of filth, neatness and cleanliness; instead of drunken brawls and orgies, the voice of children at the village school, and the voice of morning and evening prayer.

No longer were the Indians in these settlements wild hunters. They were now steady business men. They conducted farms, cultivated gardens, grew corn and sugar, made b.u.t.ter, and learned to manage their local affairs as well as an English Urban District Council. At the head of each settlement was a Governing Board, consisting of the Missionaries and the native "helpers"; and all affairs of special importance were referred to a general meeting of the inhabitants. The system filled the minds of visitors with wonder. "The Indians in Zeisberger's settlements," said Colonel Morgan, "are an example to civilized whites."

No longer, further, were the Indians ignorant savages. Zeisberger was a great linguist. He mastered the Delaware and Iroquois languages. For the benefit of the converts in his setlements, and with the a.s.sistance of Indian sachems, he prepared and had printed a number of useful books: first (1776), "A Delaware Indian and English Spelling-book," with an appendix containing the Lord's Prayer, the Ten Commandments, some Scripture pa.s.sages and a Litany; next (1803), in the Delaware language, "A Collection of Hymns for the use of the Christian Indians," translated from the English and German Moravian Hymn-books, and including the Easter, Baptismal and Burial Litanies; next, a volume of "Sermons to Children," translated from the German; next, a translation of Spangenberg's "Bodily Care of Children"; next, "A Harmony of the Four Gospels," translated from the Harmony prepared by Samuel Leiberkuhn; and last, a grammatical treatise on the Delaware conjugations. Of his services to philology, I need not speak in detail. He prepared a lexicon, in seven volumes, of the German and Onondaga languages, an Onondaga Grammar, a Delaware Grammar, a German-Delaware Dictionary, and other works of a similar nature. As these contributions to science were never published, they may not seem of much importance; but his ma.n.u.scripts have been carefully preserved, some in the library of the Philosophical Society at Philadelphia, others at Harvard University.

Thus did Zeisberger, explorer and scholar, devote his powers to the physical, moral and spiritual improvement of the Indians. For some years his success was brilliant; and when, on Easter Sunday morning, his converts gathered for the early service, they presented a scene unlike any other in the world. As the sun rose red beyond the great Blue Mountains, as the morning mists broke gently away, as the gemmed trees whispered with the breath of spring, the Indians repeated in their lonely cemetery the same solemn Easter Litany that the Brethren repeated at Herrnhut, Zeisberger read the Confession of Faith, a trained choir led the responses, the Easter hymn swelled out, and the final "Amen"

rang over the plateau and aroused the hosts of the woodland.

Away in the forest, how fair to the sight Was the clear, placid lake as it sparkled in light, And kissed with low murmur the green shady sh.o.r.e, Whence a tribe had departed, whose traces it bore.

Where the lone Indian hastened, and wondering hushed His awe as he trod o'er the mouldering dust!

How bright were the waters--how cheerful the song, Which the wood-bird was chirping all the day long, And how welcome the refuge those solitudes gave To the pilgrims who toiled over mountain and wave; Here they rested--here gushed forth, salvation to bring, The fount of the Cross, by the "Beautiful Spring."

And yet the name of this wonderful man is almost unknown in England. We are just coming to the reason. At the very time when his influence was at its height the American War of Independence broke out, and Zeisberger and his converts, as an Indian orator put it, were between two exceeding mighty and wrathful G.o.ds, who stood opposed with extended jaws. Each party wished the Indians to take up arms on its side. But Zeisberger urged them to be neutral. When the English sent the hatchet of war to the Delawares, the Delawares politely sent it back. When a letter came to Zeisberger, requesting him to arouse his converts, to put himself at their head, and to bring the scalps of all the rebels he could slaughter, he threw the sheet into the flames. For this policy he was suspected by both sides. At one time he was accused before an English court of being in league with the Americans. At another time he was accused by the Americans of being in league with the English. At length the thunderbolt fell. As the Christian Indians of Gnadenhutten were engaged one day in tilling the soil, the American troops of Colonel Williamson appeared upon the scene, asked for quarters, were comfortably, lodged, and then, disarming the innocent victims, accused them of having sided with the British. For that accusation the only ground was that the Indians had shown hospitality to all who demanded it; but this defence was not accepted, and Colonel Williamson decided to put the whole congregation to death {March 28th, 1782.}. The log huts were turned into shambles; the settlers were allowed a few minutes for prayer; then, in couples, they were summoned to their doom; and in cold blood the soldiers, with tomahawks, mallets, clubs, spears and scalping knives, began the work of butchery. At the end of the performance ninety corpses lay dabbled with blood on the ground. Among the victims were six National a.s.sistants, a lady who could speak English and German, twenty-four other women, eleven boys and eleven girls. The Blood-Bath of Gnadenhutten was a hideous crime. It shattered the Indian Mission. The grand plans of Zeisberger collapsed in ruin. As the war raged on, and white men encroached more and more on Indian soil, he found himself and his converts driven by brute force from one settlement after another.

Already, before the war broke out, this brutal process had commenced; and altogether it continued for twenty years. In 1769 he had to abandon Goschgoschunk; in 1770, Lavunakhannek; in 1772, Friedenshutten; in 1773, Friedenstadt; in 1780, Lichtenau; in 1781, Gnadenhutten, Salem and Schonbrunn; in 1782, Sandusky; in 1786, New Gnadenhutten; in 1787, Pilgerruh; in 1791, New Salem. As the old man drew near his end, he endeavoured to stem the torrent of destruction by founding two new settlements--Fairfield, in Canada, and Goshen, on the Tuscawaras; but even these had to be abandoned a few years after his death. Amid the Indians he had lived; amid the Indians, at Goshen, he lay on his death-bed {1808.}. As the news of his approaching dissolution spread, the chapel bell was tolled: his converts, knowing the signal, entered the room; and then, uniting their voices in song, they sang him home in triumphant hymns which he himself had translated from the hymns of the Ancient Brethren's Church.

CHAPTER XV. -- THE LAST DAYS OF ZINZENDORF, 1755-1760.

As Zinzendorf drew near to his end, he saw that his efforts in the cause of Christ had not ended as he had hoped. His design was the union of Christendom, his achievement the revival of the Church of the Brethren.

He had given the "Hidden Seed" a home at Herrnhut. He had discovered the ancient laws of the Bohemian Brethren. He had maintained, first, for the sake of the Missions, and, secondly, for the sake of his Brethren, the Brethren's Episcopal Succession. He had founded the Pilgrim Band at Marienborn, had begun the Diaspora work in the Baltic Provinces, had gained for the Brethren legal recognition in Germany, England and North America, and had given the stimulus to the work of foreign missions. At the same time, he had continually impressed his own religious ideas upon his followers; and thus the Renewed Church of the Brethren was a Church of a twofold nature. The past and the present were dove-tailed. From the Bohemian Brethren came the strict discipline, the ministerial succession, and the martyr-spirit; from Zinzendorf the idea of "Church within the Church," the stress laid on the great doctrine of reconciliation through the blood of Christ, and the fiery missionary enthusiasm. Without Zinzendorf the Bohemian Brethren would probably have never returned to life; and without the fibre of the Bohemian Brethren, German Pietism would have died a natural death.

We must, however, keep clear of one misconception. Whatever else the Renewed Church of the Brethren was, it did not spring from a union of races. It was not a fusion of German and Czech elements. As the first settlers at Herrnhut came from Moravia, it is natural to regard them as Moravian Czechs; but the truth is that they were Germans in blood, and spoke the German language. It was, therefore, the German element of the old Brethren's Church that formed the backbone of the Renewed Church. It was Germans, not Czechs, who began the foreign missionary work; Germans who came to England, and Germans who renewed the Brethren's Church in America. In due time pure Czechs from Bohemia came and settled at Rixdorf and Niesky; but, speaking broadly, the Renewed Church of the Brethren was revived by German men with German ideas.

As the Church, therefore, was now established in the three provinces of Germany, Great Britain and North America, one problem only still awaited solution. The problem was the welding of the provinces. That welding was brought about in a simple way. If the reader is of a thoughtful turn of mind, he must have wondered more than once where the Brethren found the money to carry on their enterprises. They had relied chiefly on two sources of income: first, Zinzendorf's estates; second, a number of business concerns known as Diaconies. As long as these Diaconies prospered, the Brethren were able to keep their heads above water; but the truth is, they had been mismanaged. The Church was now on the verge of bankruptcy; and, therefore, the Brethren held at Taubenheim the so-called "Economical Conference." {1755.}

In the time of need came the deliverer, Frederick Kober. His five measures proved the salvation of the Church. First, he separated the property of Zinzendorf from the general property of the Church.

Secondly, he put this general property under the care of a "College of Directors." Thirdly, he made an arrangement whereby this "College"

should pay off all debts in fixed yearly sums. Fourthly, he proposed that all members of the Church should pay a fixed annual sum to general Church funds. And fifthly, on the sound principle that those who pay are ent.i.tled to a vote, he suggested that in future all members of the Church should have the right to send representatives to the General Directing Board or Conference. In this way he drew the outlines of the Moravian Church Const.i.tution.

Meanwhile, Count Zinzendorf's end was drawing near. The evening of his life he spent at Herrnhut, for where more fitly could he die?

"It will be better," he said, "when I go home; the Conferences will last for ever."

He employed his last days in revising the Text-book, which was to be daily food for the Pilgrim Church {1760.}; and when he wrote down the final words, "And the King turned His face about, and blessed all the congregation of Israel," his last message to the Brethren was delivered.

As his illness--a violent catarrhal fever--gained the mastery over him, he was cheered by the sight of the numerous friends who gathered round him. His band of workers watched by his couch in turn. On the last night about a hundred Brethren and Sisters a.s.sembled in the death chamber.

John de Watteville sat by the bedside.

"Now, my dear friend," said the dying Count, "I am going to the Saviour.

I am ready. I bow to His will. He is satisfied with me. If He does not want me here any more, I am ready to go to Him. There is nothing to hinder me now."

He looked around upon his friends. "I cannot say," he said, "how much I love you all. Who would have believed that the prayer of Christ, 'That they may be one,' could have been so strikingly fulfilled among us. I only asked for first-fruits among the heathen, and thousands have been given me...Are we not as in Heaven? Do we not live together like the angels? The Lord and His servants understand one another...I am ready."

As the night wore on towards morning, the scene, says one who was present, was n.o.ble, charming, liturgical. At ten o'clock, his breathing grew feebler {May 9th, 1760.}; and John de Watteville p.r.o.nounced the Old Testament Benediction, "The Lord bless thee and keep thee. The Lord make His face s.h.i.+ne upon thee and be gracious unto thee. The Lord lift up His countenance upon thee and give thee peace." As de Watteville spoke the last words of the blessing, the Count lay back on his pillow and closed his eyes; and a few seconds later he breathed no more.

At Herrnhut it is still the custom to announce the death of any member of the congregation by a chorale played on trombones; and when the trombones sounded that morning all knew that Zinzendorf's earthly career had closed. The air was thick with mist. "It seemed," said John Nitschmann, then minister at Herrnhut, "as though nature herself were weeping." As the Count's body lay next day in the coffin, arrayed in the robe he had worn so often when conducting the Holy Communion, the whole congregation, choir by choir, came to gaze for the last time upon his face. For a week after this the coffin remained closed; but on the funeral day it was opened again, and hundreds from the neighbouring towns and villages came crowding into the chamber. At the funeral all the Sisters were dressed in white; and the number of mourners was over four thousand. At this time there were present in Herrnhut Moravian ministers from Holland, England, Ireland, North America and Greenland; and these, along with the German ministers, took turns as pall-bearers.

The trombones sounded. John Nitschmann, as precentor, started the hymn; the procession to the Hutberg began. As the coffin was lowered into the grave some verses were sung, and then John Nitschmann spoke the words: "With tears we sow this seed in the earth; but He, in his own good time, will bring it to life, and will gather in His harvest with thanks and praise! Let all who wish for this say, 'Amen.'"

"Amen," responded the vast, weeping throng. The inscription on the grave-stone is as follows: "Here lie the remains of that immortal man of G.o.d, Nicholas Lewis, Count and Lord of Zinzendorf and Pottendorf; who, through the grace of G.o.d and his own unwearied service, became the honoured Ordinary of the Brethren's Church, renewed in this eighteenth century. He was born at Dresden on May 26th, 1700, and entered into the joy of his Lord at Herrnhut on May 9th, 1760. He was appointed to bring forth fruit, and that his fruit should remain."

Thus, in a halo of tearful glory, the Count-Bishop was laid to rest. For many years the Brethren cherished his memory, not only with affection, but with veneration; and even the sober Spangenberg described him as "the great treasure of our times, a lovely diamond in the ring on the hand of our Lord, a servant of the Lord without an equal, a pillar in the house of the Lord, G.o.d's message to His people." But history hardly justifies this generous eulogy; and Spangenberg afterwards admitted himself that Zinzendorf had two sides to his character. "It may seem a paradox," he wrote, "but it really does seem a fact that a man cannot have great virtues without also having great faults." The case of Zinzendorf is a case in point. At a Synod held a few years later (1764), the Brethren commissioned Spangenberg to write a "Life of Zinzendorf."

As the Count, however, had been far from perfect, they had to face the serious question whether Spangenberg should be allowed to expose his faults to public gaze. They consulted the Lot: the Lot said "No"; and, therefore, they solemnly warned Spangenberg that, in order to avoid creating a false impression, he was "to leave out everything which would not edify the public." The loyal Spangenberg obeyed. His "Life of Zinzendorf" appeared in eight large volumes. He desired, of course, to be honest; he was convinced, to use his own words, that "an historian is responsible to G.o.d and men for the truth"; and yet, though he told the truth, he did not tell the whole truth. The result was lamentable.

Instead of a life-like picture of Zinzendorf, the reader had only a shaded portrait, in which both the beauties and the defects were carefully toned down. The English abridged edition was still more colourless.[136] For a hundred years the character of Zinzendorf lay hidden beneath a pile of pious phrases, and only the recent researches of scholars have enabled us to see him as he was. He was no mere commonplace Pietist. He was no mere pious German n.o.bleman, converted by looking at a picture. His faults and his virtues stood out in glaring relief. His very appearance told the dual tale. As he strolled the streets of Berlin or London, the wayfarers instinctively moved to let him pa.s.s, and all men admired his n.o.ble bearing, his lofty brow, his fiery dark blue eye, and his firm set lips; and yet, on the other hand, they could not fail to notice that he was untidy in his dress, that he strode on, gazing at the stars, and that often, in his absent-mindedness, he stumbled and staggered in his gait. In his portraits we can read the same double story. In some the prevailing tone is dignity; in others there is the faint suggestion of a smirk. His faults were those often found in men of genius. He was nearly always in a hurry, and was never in time for dinner. He was unsystematic in his habits, and incompetent in money matters. He was rather imperious in disposition, and sometimes overbearing in his conduct. He was impatient at any opposition, and disposed to treat with contempt the advice of others. For example, when the financial crisis arose at Herrnhaag, Spangenberg advised him to raise funds by weekly collections; but Zinzendorf brushed the advice aside, and retorted, "It is my affair." He was rather short-tempered, and would stamp his foot like an angry child if a bench in the church was not placed exactly as he desired. He was superst.i.tious in his use of the Lot, and damaged the cause of the Brethren immensely by teaching them to trust implicitly to its guidance.

He was reckless in his use of extravagant language; and he forgot that public men should consider, not only what they mean themselves, but also what impression their words are likely to make upon others. He was not always strictly truthful; and in one of his pamphlets he actually a.s.serted that he himself was in no way responsible for the scandals at Herrnhaag. For these reasons the Count made many enemies. He was criticized severely, and sometimes justly, by men of such exalted character as Bengel, the famous German commentator, and honest John Wesley in England; he was reviled by vulgar scribblers like Rimius; and thus, like his great contemporary, Whitefield, he

Stood pilloried on Infamy's high stage, And bore the pelting scorn of half an age; The very b.u.t.t of slander and the blot For every dart that malice ever shot.

But serious though his failings were, they were far outshone by his virtues. Of all the religious leaders of the eighteenth century, he was the most original in genius and the most varied in talent; and, therefore, he was the most misunderstood, the most fiercely hated, the most foully libelled, the most shamefully attacked, and the most fondly adored. In his love for Christ he was like St. Bernard, in his mystic devotion like Madame Guyon; and Herder, the German poet, described him as "a conqueror in the spiritual world." It was those who knew him best who admired him most. By the world at large he was despised, by orthodox critics abused, by the Brethren honoured, by his intimate friends almost wors.h.i.+pped. According to many orthodox Lutherans he was an atheist; but the Brethren commonly called him "the Lord's disciple." He was abstemious in diet, cared little for wine, and drank chiefly tea and lemonade. He was broad and Catholic in his views, refused to speak of the Pope as Antichrist, and referred to members of the Church of Rome as "Brethren"; and, while he remained a Lutheran to the end, he had friends in every branch of the Church of Christ. He had not a drop of malice in his blood. He never learned the art of bearing a grudge, and when he was reviled, he never reviled again. He was free with his money, and could never refuse a beggar. He was a thoughtful and suggestive theological writer, and holds a high place in the history of dogma; and no thinker expounded more beautifully than he the grand doctrine that the innermost nature of G.o.d is revealed in all its glory to man in the Person of the suffering Man Christ Jesus. He was a beautiful Christian poet; his hymns are found to-day in every collection; his "Jesus, Thy blood and righteousness" was translated into English by John Wesley; and his n.o.ble "Jesus, still lead on!" is as popular in the cottage homes of Germany as Newman's "Lead, kindly light" in England. Of the three great qualities required in a poet, Zinzendorf, however, possessed only two. He had the sensibility; he had the imagination; but he rarely had the patience to take pains; and, therefore, nearly all his poetry is lacking in finish and artistic beauty. He was an earnest social reformer; he endeavoured, by means of his settlement system, to solve the social problem; and his efforts to uplift the working cla.s.ses were praised by the famous German critic, Lessing. The historian and theologian, Albrecht Ritschl, has accused him of sectarian motives and of wilfully creating a split in the Lutheran Church. The accusation is absolutely false. There is nothing more attractive in the character of Zinzendorf than his unselfish devotion to one grand ideal. On one occasion, after preaching at Berlin, he met a young lieutenant. The lieutenant was in spiritual trouble.

"Let me ask you," said Zinzendorf, "one question: Are you alone in your religious troubles, or do you share them with others?"

The lieutenant replied that some friends and he were accustomed to pray together.

"That is right," said Zinzendorf. "I acknowledge no Christianity without fellows.h.i.+p."

In those words he pointed to the loadstar of his life. For that holy cause of Christian fellows.h.i.+p he spent every breath in his body and every ducat in his possession. For that cause he laboured among the peasants of Berthelsdorf, in the streets of Berlin, in the smiling Wetterau, in the Baltic Provinces, on the sh.o.r.es of Lake Geneva, in the wilds of Yorks.h.i.+re, by the silver Thames, on West Indian plantations, and in the wigwams of the Iroquois and the Delaware. It is not always fair to judge of men by their conduct. We must try, when possible, to find the ruling motive; and in motive Zinzendorf was always unselfish.

Sometimes he was guilty of reckless driving; but his wagon was. .h.i.tched to a star. No man did more to revive the Moravian Church, and no man did more, by his very ideals, to r.e.t.a.r.d her later expansion. It is here that we can see most clearly the contrast between Zinzendorf and John Wesley.

In genius Zinzendorf easily bore the palm; in practical wisdom the Englishman far excelled him. The one was a poet, a dreamer, a thinker, a mystic; the other a practical statesman, who added nothing to religious thought, and yet uplifted millions of his fellow men. At a Synod of the Brethren held at Herrnhut (1818), John Albertini, the eloquent preacher, described the key-note of Zinzendorf's life. "It was love to Christ,"

said Albertini, "that glowed in the heart of the child; the same love that burned in the young man; the same love that thrilled his middle-age; the same love that inspired his every endeavour." In action faulty, in motive pure; in judgment erring, in ideals divine; in policy wayward, in purpose unselfish and true; such was Zinzendorf, the Renewer of the Church of the Brethren.[137]

BOOK THREE. -- THE RULE OF THE GERMANS.

CHAPTER I. -- THE CHURCH AND HER MISSION, OR THE THREE CONSt.i.tUTIONAL SYNODS, 1760-1775.

As we enter on the closing stages of our journey, the character of the landscape changes; and, leaving behind the wild land of romance and adventure, we come out on the broad, high road of slow but steady progress. The death of Zinzendorf was no crus.h.i.+ng blow. At first some enemies of the Brethren rejoiced, and one prophet triumphantly remarked: "We shall now see an end of these Moravians." But that time the prophet spoke without his mantle. Already the Brethren were sufficiently strong to realize their calling in the world. In Saxony they had established powerful congregations at Herrnhut and Kleinwelke; in Silesia, at Niesky, Gnadenberg, Gnadenfrei and Neusalz; in Central Germany, at Ebersdorf, Neudietendorf and Barby; in North Germany, at Rixdorf and Berlin; in West Germany, at Neuwied-on-the-Rhine; in Holland, at Zeist, near Utrecht. At first sight this list does not look very impressive; but we must, of course, bear in mind that most of these congregations were powerful settlements, that each settlement was engaged in Diaspora work, and that the branches of that work had extended to Denmark, Switzerland and Norway. In Great Britain a similar principle held good.

In England the Brethren had flouris.h.i.+ng causes at Fulneck, Gomersal, Mirfield, Wyke, Ockbrook, Bedford, Fetter Lane, Tytherton, Dukinfield, Leominster; in Ireland, at Dublin, Gracehill, Gracefield, Ballinderry and Kilwarlin; and around each of these congregations were numerous societies and preaching places. In North America they had congregations at Bethlehem, Emmaus, Graceham, Lancaster, Lit.i.tz, Nazareth, New Dorp, New York, Philadelphia, Schoeneck and York (York Co.); and in addition, a number of preaching places. In Greenland they had built the settlements of New Herrnhut and Lichtenau. In the West Indies they had established congregations in St. Thomas, St. Croix, St. Jan, Jamaica and Antigua. In Berbice and Surinam they had three main centres of work. Among the Red Indians Zeisberger was busily engaged. As accurate statistics are not available, I am not able to state exactly how many Moravians there were then in the world; but we know that in the mission-field alone they had over a thousand communicant members and seven thousand adherents under their special care.

As soon, then, as the leading Brethren in Herrnhut--such as John de Watteville, Leonard Dober, David Nitschmann, the Syndic, Frederick Kober, and others--had recovered from the shock occasioned by Zinzendorf's death, they set about the difficult task of organizing the work of the whole Moravian Church. First, they formed a provisional Board of Directors, known as the Inner Council; next, they despatched two messengers to America, to summon the practical Spangenberg home to take his place on the board; and then, at the earliest convenient opportunity, they summoned their colleagues to Marienborn for the first General Representative Synod of the Renewed Church of the Brethren.

As the Count had left the affairs of the Church in confusion, the task before the Brethren was enormous {1764.}. They had their Church const.i.tution to frame; they had their finances to straighten out; they had their mission in the world to define; they had, in a word, to bring order out of chaos; and so difficult did they find the task that eleven years pa.s.sed away before it was accomplished to any satisfaction. For thirty years they had been half blinded by the dazzling brilliance of Zinzendorf; but now they began to see a little more clearly. As long as Zinzendorf was in their midst, an orderly system of government was impossible. It was now an absolute necessity. The reign of one man was over; the period of const.i.tutional government began. At all costs, said the sensible Frederick Kober, the Count must have no successor. For the first time the Synod was attended by duly elected congregation deputies: those deputies came not only from Germany, but from Great Britain, America and the mission-field; and thus the voice of the Synod was the voice, not of one commanding genius, but of the whole Moravian Church.

The first question to settle was the Church's Mission. For what purpose did the Moravian Church exist? To that question the Brethren gave a threefold answer. First, they said, they must labour in the whole world; second, their fundamental doctrine must be the doctrine of reconciliation through the merits of the life and sufferings of Christ as set forth in the Holy Scriptures and in the Augsburg Confession; and, third, in their settlements they would continue to enforce that strict discipline--including the separation of the s.e.xes--without which the Gospel message would be a mockery. Thus the world was their parish, the cross their message, the system of discipline their method.

Secondly, the Brethren framed their const.i.tution. Of all the laws ever pa.s.sed by the Brethren, those pa.s.sed at the first General Synod had, for nearly a hundred years (1764-1857), the greatest influence on the progress of the Moravian Church. The keyword is "centralization." If the Church was to be a united body, that Church, held the Brethren, must have a central court of appeal, a central administrative board, and a central legislative authority. At this first Const.i.tutional Synod, therefore, the Brethren laid down the following principles of government: That all power to make rules and regulations touching the faith and practice of the Church should be vested in the General Synod; that this General Synod should consist of all bishops and ministers of the Church and of duly elected congregation deputies; that no deputy should be considered duly elected unless his election had been confirmed by the Lot; and that during an inter-synodal period the supreme management of Church affairs should be in the hands of three directing boards, which should all be elected by the Synod, and be responsible to the next Synod. The first board was the Supreme Board of Management. It was called the Directory, and consisted of nine Brethren. The second was the Brethren's ministry of foreign affairs. It was called the Board of Syndics, and managed the Church's relations with governments. The third was the Brethren's treasury. It was called the Unity's Warden's Board, and managed the Church finances. For us English readers, however, the chief point to notice is that, although these boards were elected by the General Synod, and although, in theory, they were international in character, in actual fact they consisted entirely of Germans; and, therefore, we have the astounding situation that during the next ninety-three years the whole work of the Moravian Church--in Germany, in Holland, in Denmark, in Great Britain, in North America, and in the rapidly extending mission-field--was managed by a board or boards consisting of Germans and resident in Germany. There all General Synods were held; there lay all supreme administrative and legislative power.

Of local self-government there was practically none. It is true that so-called "Provincial Synods" were held; but these Synods had no power to make laws. At this period the Moravian Church was divided, roughly, into the six Provinces of Upper Lusatia, Silesia, Holland, England, Ireland, and America; and in each of these Provinces Synods might be held. But a Provincial Synod was a Synod only in name. "A Provincial Synod," ran the law, "is an a.s.sembly of the ministers and deputies of the congregations of a whole province or land who lay to heart the weal or woe of their congregations, and lay the results of their conferences before the General Synod or the Directory, which is const.i.tuted from one General Synod to another. In other places and districts, indeed, that name does not suit; but yet in every congregation and district a solemn conference of that sort may every year be holden, and report be made out of it to the Directory and General Synod."

In individual congregations the same principle applied. There, too, self-government was almost unknown. At the head of each congregation was a board known as the Elders' Conference; and that Elders' Conference consisted, not of Brethren elected by the Church members, but of the minister, the minister's wife, and the choir-labourers, all appointed by the supreme Directing Board. It is true that the members of the congregation had power to elect a committee, but the powers of that committee were strictly limited. It dealt with business matters only, and all members of the Elders' Conference were ex officio members of the Committee. We can see, then, what this curious system meant. It meant that a body of Moravian members in London, Dublin or Philadelphia were under the authority of a Conference appointed by a Directing Board of Germans resident in Germany.

The next question to settle was finance; and here again the word "centralization" must be our guide through the jungle. At that time the finances had sunk so low that at this first General Synod most of the ministers and deputies had to sleep on straw, and now the great problem to settle was, how to deal with Zinzendorf's property. As long as Zinzendorf was in the flesh he had generously used the income from his estates for all sorts of Church purposes. But now the situation was rather delicate. On the one hand, Zinzendorf's landed property belonged by law to his heirs, i.e., his three daughters, and his wife's nephew, Count Reuss; on the other hand, he had verbally pledged it to the Brethren to help them out of their financial troubles. The problem was solved by purchase. In exchange for Zinzendorf's estates at Berthelsdorf and Gross-Hennersdorf, the Brethren offered the heirs the sum of 25,000. The heirs accepted the offer; the deeds of sale were prepared; and thus Zinzendorf's landed property became the property of the Moravian Church. We must not call this a smart business transaction.

When the Brethren purchased Zinzendorf's estates, they purchased his debts as well; and those debts amounted now to over 150,000. The one thing the Brethren gained was independence. They were no longer under an obligation to the Zinzendorf family.