By S. Scott Rohrer
In Hope's Promise, Scott Rohrer dissects the interior workings of the ecumenical Moravian circulation at Wachovia—how this disparate crew of pilgrims hailing from many nations (Germany, eire, Scandinavia, England) and diverse denominations (Lutheran, Reformed, Methodist, Anglican) yielded their ethnicities as they grew to become, primarily, a humans of religion. by way of interpreting the "open" farm congregations of wish, Friedberg, and Friedland, Rohrer deals a delicate portrayal in their evangelical existence and the momentous cultural alterations it wrought: the association of tight-knit congregations certain by means of "heart religion;" the theology of the recent delivery; the form of non secular self-discipline; the sacrament of communion; and the function of song. Drawing on courthouse records and church files, Rohrer conscientiously demonstrates how quite a few teams started to tackle characteristics of the others. He additionally illustrates how evangelical values propelled interplay with the skin world—at the meetinghouse and the frontier shop, for example—and fostered much more collective and speeded up change.
because the Moravians grew to become ever extra "American" and "southern," the polyglot of ethnicities that was once Wachovia might, lower than the unifying banner of evangelicalism, meld into essentially the most refined spiritual groups in early America.
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Extra info for Hope's Promise: Religion and Acculturation in the Southern Backcountry
Example text
In 1762, the Provincial Synod in Bethlehem assigned Francis Boehler to visit the manor about once a month, a task he performed for the next four years. 13 For a worldwide organization engaged in missionary work to Christians and non-Christians alike, Carrollton Manor represented but one more opportunity to spread the word of Jesus' saving grace. The prospect of ministering to an English-speaking population was not at all troublesome to the German-based brethren. Instead, it was appealing, because they viewed the manor as a religiously apathetic place that needed some stirring up.
The brethren were extremely active in the backcountry and elsewhere, and their missionaries consistently attracted large, interethnic crowds from all denominations. Within the evangelical world, the brethren earned the admiration of its many friends and the wrath of its enemies. Moravian ranks included powerful members of the nobility in Germany and some of the most energetic and ubiquitous missionaries in the Christian world. Contemporaries did not see the brethren as inconsequential; they saw them as allies or threats, depending on their viewpoint.
The emigres to Wachovia were motivated by the desire to find both religious security and land. The "saved" moved in search of a stable religious home that would allow them to raise their children in God's ways. In the cases of Friedland and Hope, serious problems with the founders' home congregations "pushed" the migrants to consider relocating elsewhere in hopes of finding stability and spiritual fulfillment. In the case of Friedberg, more-individualistic reasons predominated. But in all three instances, the search for a nurturing religious environment was a crucial "pull" factor that drew them to Wachovia.