Count Nikolaus von Zinzendorf (1700-1760) 
 
 
 was directly involved
 with the founding of Bethlehem, Pennsylvania.
 
 
 Like the leaders of the German communal societies Zinzendorf had an
 implicit faith in God and himself. He died with these words: "I have
 submitted to the will of my Lord, and He is satisfied with me."
 The picture of Zinzendorf presented here does not do justice to the
 man. There can be no question of Zinzendorf's altruism and religious
 zeal and devotion. But he never forgot, and did not let others forget, his
 high station in life. In many ways this also held true for men like Rapp,
 Baeumeler and Keil, who retained firm leadership of their respective
 groups to the end of their lives. Their position in the community, their
 lifestyle, and their process of decision-making was in marked contrast to
 
 that of the Hutterian leaders.
 

 Johann Heinrich Jung (1740-1817),
 better known as Jung-Stilling.
 
 
 The word "Stilling" comes from the
 (Biblical) "stille," meaning "quiet." 
 
 
 Jung-Stilling on one occasion listed his favorite Scriptural passages.
 These account not only for his name but also for his popularity among
 Pietists generally and communalists in particular. The passages are:
 
 
 And that ye study to be be quiet (in German, stille), and to do
 your own business, and to work with your hands, as we
 command you. Thess. 4:11
 
 
 . . .that we may lead a quiet and peaceable life in all godliness
 and honesty. Tim. 2:2.
 
 
 Whose adorning, let it not be that outward adorning of
 plaiting the hair, and of wearing gold, or of putting on of
 apparel; But let it be the hidden man of the heart, in that
 which is not corruptible, even the ornament of a meek and
 quiet spirit, which is in the sight of God of great price. Pet.
 3:3-4.
 
 
 Jung-Stilling's two main leitmotives in life were Naechstenliebe and
 Selbstverleugnung (love of neighbor and self-denial). These themes were
 ever present in his literary works. They no doubt often served to
 reinforce the faith of his Christian readers, including wavering society
 members who did not always find the task of living in communal
 
 togetherness easy.
 

 The lives, ideals, and writings of these early German Pietists give an
 indication where most of the German-American communal societies,
 especially their leaders, received much of their sustenance, comfort, and
 encouragement. It was in Pietism that they found their spiritual roots.
 
 -VICTOR PETERS, The German Pietists:  Spiritual Mentors of the German Communal 
Settlements in America, 
 

 ---In FairfieldLife@yahoogroups.com, <dhamiltony2k5@...> wrote:

 

 The new Jerusalem . . . where thee will not be harmed by pagen,
 Turk or stranger, for the whole world will be one, and will
 have no enemies. ~Paracelsus


 The European Satsanga, and the forming of the Western ashram-like village:
 Spirituality from individual spiritual experience to living room satsangas, 
meetings, and intentional community... 
 

 In iteration:
 
 

 Excerpts from:
 The German Pietists:
 Spiritual Mentors of the
 German Communal
 Settlements in America
 Victor Peters
 Professor of History
 Moorehead University
 Moorehead, Minnesota
 


 Communal Societies, The Journal of the Communal Studies Association

 
 http://www.communalstudies.org/communal-societies-vol-1-1981 
http://www.communalstudies.org/communal-societies-vol-1-1981 
 


 

 

 

 

 
 

 

 






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