August Hermann Francke (1663-1727) Francke was concerned with propagating a "personal piety" the inspiration that had given the world the bible, continued to reveal itself through individuals, a belief much like the acceptance of the Werkzeuge (instruments of God) of the Amanas. Francke never lost his tolerance for people who had not undergone a similar experience as he had.
Francke saw the poverty and the need around him and began an engagement in religious oriented social work at Halle, which in scale and effectiveness drew attention to it from all parts of Germany.15 In 1694 he began a program of feeding the destitute. It was so successful that donations came in and Francke opened an orphanage in 1695. In 1698 he started a work-food program for students. Orphans and needy students, in return for work could earn room and board and also get an education at Francke's preparatory schools on location. By 1700, thousands of boys and girls, as well as older students, worked and attended school at Halle. [ European spiritual Ashram Village as intentional community...] In order not to have to depend on donations Francke organized economic enterprises that paid for the extensive social program and also provided the necessary economic base for the building program that included schools, dormitories and orphanages. Though Francke retained control over them, they functioned as a Stiftung (Foundation). The operation of the Stiftung, including government and administration, was paternal-democratic and not unlike that of the German communal societies in this country. Among the enterprises Francke organized were: a publishing house, a hospital, diverse farm operations, including vineyards and orchards. Built outside the city limits of Halle, Francke's ambitious and successful operations not only attracted attention, but also drew some criticism by former donors who felt that poor people and orphans had no business to live in what seemed luxurious surroundings. A description of the setting provides some insight into the care and planning that went into Francke's projects: . . .gardens, meadows and lawns provided the occupants of the dormitories with space for recreational walks and play. The rooms in the buildings had high ceilings and ample window space. They were built so that fresh air, light and sun could come in morning, noon, and evening. Great emphasis was placed on the health and sanitary habits of the young. The educational program encompassed the liberal arts, industrial training and professional preparation, religion, and the practical training in communal responsibility and harmony. Francke's work was well known to such men as Rapp and Keil. Not only did the writings of Spener and Francke, the founders of German Pietism, serve as spiritual sustenance to them, but the Halle enterprises were models in the successful operation of communal undertakings. Gerhard Tersteegen (1697-1769) Described as a "quietistic Pietist" Tersteegen said of his own writing that its purpose was "to awaken, to revive, to strengthen a secret life in Christ." This introspective approach to Christian living struck a responsive chord 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
