第35章 Reinforcements(13)

At that time the Moravian Church was just beginning to form her own ministry, the ranks of Deacon, Presbyter and Bishop were not fully organized, and the definite system was only established by the Tenth General Synod of the Church in 1745.The exigencies of the case required large powers for a man serving in an isolated field, and they were given him, but strictly speaking, Seifert was only ordained a Deacon, and never was consecrated Bishop.

The fourth and last service of the day was given up to song, a discourse, and prayer.

On Sunday, March 11th, after morning prayers, Wesley went to Tybee for an interview with General Oglethorpe.At a general gathering of the Moravians later in the day, the second chapter of Acts was read, with special reference to the last four verses, and the description of the first congregation of Christ's followers, when "all that believed were together, and had all things common," was taken as the pattern of their "Gemeinschaft".This plan, which had already been tested during the first year, proved so advantageous that it was later adopted by other American Moravian settlements, being largely responsible for their rapid growth during their early years, though in each case there came a time when it hindered further progress, and was therefore abandoned.In religious matters, the organization of the Savannah Congregation had been modeled after that at Herrnhut, so far as possible, but in material things the circumstances were very different.At Herrnhut the estates of Count Zinzendorf, under the able supervision of the Countess, were made to pay practically all the general Church expenses, and many of the members were in the service of the Saxon nobleman, Nicholas Lewis, Count Zinzendorf, in various humble positions, even while in the Church he divested himself of his rank and fraternized with them as social equals.

But the men who emigrated to Georgia had undertaken to support themselves and carry on a mission work, and Spangenberg, with his keen insight, grasped the idea that a common purpose warranted a community of service, the labor of all for the benefit of all, with every duty, no matter how menial, done as unto the Lord, whom they all, in varying degrees, acknowledged as their Master.Later, in Bethlehem, Pa., with a larger number of colonists, and wider interests to be subserved, Spangenberg again introduced the plan, and elaborated it into a more or less intricate system, which is described in a clear and interesting manner in "A History of Bethlehem", by Rt.Rev.J.Mortimer Levering, which has recently been published.

Not only on account of its successor the "Oeconomie", at Bethlehem, and others copied therefrom, but in view of the various modern attempts which have been and are still being made to demonstrate that the action of the early Church at Jerusalem can be duplicated and made financially successful, it is worth while to rescue the resolutions of the Moravian Congregation at Savannah from the oblivion of the manuscript Diary, in which they have been so long concealed, noting the claim that this was the first time since Apostolic days, that a Congregation had formed itself into such a "Society", --a "Gemeinschaft".

"In our gathering we read Acts 2, and spoke of the `Gemeinschaft', for we are planning to work, to sow and reap, and to suffer with one another.

This will be very useful, for many a man who has not understood or exerted himself, will by this means see himself and be led to improve.

Others also will see from it that we love each other, and will glorify the Father in Heaven.There has been no "society"like that at Jerusalem, but at this present time it becomes necessary, for material reasons.Were we only individuals all would fear to give one of us credit, for they would think, `he might die', but nothing will be denied the `Society', for each stands for the other.

Each member must work diligently, since he does not labor for himself alone but for his brethren, and this will prevent much laziness.

No one must rely on the fact that he understands a handicraft, and so on, for there is a curse on him who relies on human skill and forgets the Divine power.No one will be pressed to give to the `Society'

any property which has hitherto belonged to him.-- Each person present was asked if he had any remarks to make, but there were no objections raised.

Moreover the brethren were told that if one should fall so low that he not only withdrew himself from the brethren, but was guilty of gross sin, he would be forced to work for another master until he had earned enough to pay his transportation here and back again, for we would not willingly permit such a man to remain in the land as an offence to the Indians."It is interesting to observe that care for the poor Indians is the argument given for the course to be pursued in dealing with a recreant member!

They had come to preach the Gospel to the Indians, and did not propose that evil should be learned through fault of theirs.

At his earnest request, John Regnier was now admitted to the "Society", his presence among them so far having been without distinct agreement as to his standing.This did not make him a communicant member of the Church, simply put him on a par with the other non-communicants, of whom there were quite a number in the Congregation.

In the evening Anton Seifert, so recently ordained Chief Elder, or pastor, of the Congregation, officiated for the first time at a Confirmation service, the candidate being Jacob Frank.He had been in poor health when the second company left Germany, and Count Zinzendorf had advised him not to go, but his heart was set on it, and he would not be persuaded.