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E. G. Alderfer has chosen a dramatic story to tell—the founding and subsequent history of Ephrata, a mystical religious community that flourished in eastern Pennsylvania in the mid-eighteenth century. The history of the commune is inseparable from that of its leader, Conrad Beissel, a German Pietist who came to America in 1720 seeking spiritual peace and solitude. When he settled in the virgin forest of Lancaster County, his talents and charisma attraced other German settlers who shared his vision of a community built in the image of apostolic Christianity.In its heyday, from about 1735 to 1765, the community at Ephrata numbered some two hundred people, the celibate members living in simple wooden buildings noted for the harmony and serenity of their architecture.The cultural achievements of the group were exceptional. They produced an extensive body of mystical literature and constructed the most complete printing establishment in the colonies at that time. They were also adept at the art of Fraktur, and many exquisitely decorated manuscripts survive. Music was a particular interest of Beissel's, and the choral music performed at Ephrata was well known and much admired.Mr. Alderfer, who has written widely on colonial Pennsylvania, shows the relationship of the Ephrata commune to other experiments at withdrawal from the world and in particular to the many strands of Old World mysticism and the German Pietist movement. He also discusses American religious and communal movements of later times in the light of the Ephrata experience. His is the first history of the community to provide extensive documentation, including analysis of many surviving manuscripts and books written at Ephrata.Although the commune died out in the nineteenth century, the site and many of the buildingts survived. Today the Ephrata Cloisters Park is operated by the Pennsylvania Historical and Museum Commission.
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The industrial city of Bethlehem, Pennsylvania, was originally settled in colonial times by Moravians from southeastern Germany. These religious utopians were noted for urban planning. In this large-format, richly illustrated volume, historian William Murtagh compares more than 20 Bethlehem landmarks with other Moravian communities for a fascinating glimpse into a part of America's past.
Migrations are a phenomenon that can be traced back to the beginning of the history of mankind. In modern times, especially in the eighteenth and nineteenth centuries, numerous migration movements took place from Europe to North America. It was also at this time that the migrations of the Schwenkfelders, followers of Caspar Schwenckfeld?s teachings, from Silesia – then belonging to the Austrian Habsburg Monarchy – to Pennsylvania took place. On the basis of their spiritualistic theology as well as their intense, personal piety, they rejected some essential doctrines of Christianity and ecclesiastical institutions. Therefore governmental and ecclesiastical authorities meted out severe punishments to them. However, it was not until the establishment of a Jesuit Mission for their catholicization in 1719 that more than two hundred of them left Silesia for the sake of their faith. They emigrated first to the Electorate of Saxony and several years later to Pennsylvania, where they settled scattered widely northwest of Philadelphia between 1731 and 1737. In this multireligious, multicultural, and multiethnic English colony they become acquainted with other religious beliefs and forms of piety. Here, moreover, they were challenged by other social, political, and cultural circumstances. This monograph is the first to pursue, in detail, the effects of these acquaintanceships and challenges on the faith of the Silesian refugees. These effects ranged – as becomes clear – from declines and multifarious alterations (modifications, changes, or even revisions) to the strengthening and deepening of their traditional faith and piety. However, the study shows, for most of the Schwenkfelders the migrations did not primarily involve risks. Rather they opened up great opportunities for their religious development and their individual and community life. Without doubt, the Schwenkfelder migrations are characterized by uniqueness; nevertheless certain features can also be detected in other religious migrations. Therefore their migrations represent in certain ways a paradigm, for this time and beyond.