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Journal articles on the topic 'Moravian Church in Jamaica'

Author: Grafiati

Published: 1 March 2023

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1

McGeary, Stephen A. "On Fanaticism and Funding: Obeah Acts in Jamaican Moravian Missionary Communities." Journal of Moravian History 22, no. 1 (2022): 1–19. http://dx.doi.org/10.5325/jmorahist.22.1.0001.

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ABSTRACT From the outset of the post-emancipation period in Jamaica, Moravian missionaries were forced to develop new and creative ways to acquire support for their evangelical efforts. Missionaries documented accounts of their interactions to rationalize their presence across the island and secure funds necessary to expand their outreach. During this period, Moravian missionary documents exhibited a stark increase in mentions of Obeah, a multifaceted Afro-Caribbean spiritual practice that held both restorative and destructive potential. Through an analysis of Moravian missionary documents com

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2

Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.

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ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Morav

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3

Burkette, Gary D., Michael P. Riordan, and Diane A. Riordan. "BRANCH ACCOUNTING: EVIDENCE FROM THE ACCOUNTING RECORDS OF THE NORTH AMERICAN MORAVIANS." Accounting Historians Journal 18, no. 1 (1991): 21–33. http://dx.doi.org/10.2308/0148-4184.18.1.21.

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Europeans transported continental accounting practices during the period of worldwide colonization. This paper describes the transportation of branch accounting by members of the Moravian Church. Physical records maintained in the Archives for the Southern Province of the Moravian Church at Salem, North Carolina, and for the Northern Province at Bethlehem, Pennsylvania, contain a complex, two-tiered system of branch accounting for the enterprises within the settlements and the settlements within the worldwide Church. This paper traces recorded activity for 1775 from an enterprise to its diacon

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Douma-Kaelin, Kelly. "Interchangeable Bodies: International Marriage and Migration in the Eighteenth-Century Moravian Church." Church History 90, no. 2 (2021): 348–66. http://dx.doi.org/10.1017/s000964072100144x.

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This article investigates the extent to which the theology and structure of marriage within the German Moravian Church functioned to connect and grow the Church as an international network across the Atlantic world in the eighteenth century. Specifically, it argues that Moravian conceptions of marriage facilitated intentional international partnerships that led to the relocation and migration of many European women as Moravian missionaries throughout the eighteenth century. In some instances, early Moravians lived in sex-segregated communal housing and viewed sexual intercourse as a sacred uni

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Landman, C. "Die susters van die broederkerk - 'n Verhaal van vrouens in die Morawiese kerk in Suid-Afrika." Verbum et Ecclesia 16, no. 2 (1995): 361–74. http://dx.doi.org/10.4102/ve.v16i2.457.

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The sisters of the Brethern Church. A story of women in the Moravian Church in South AfricaThe story of early women converts of the Moravian Church is told. It is argued that this church, since it commenced with missionary work in South Africa in 1737, showed a positive and reconstructive attitude towards women. Presently many so-called coloured women hold high positions in the ministry and moderamen of this church. It is therefore appropriate thatNelson Mandela called his Cape Town residence "Genadendal" in commemoration of the first Moravian mission slation in South Africa and the work done

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6

Blewitt, Paul, and Simon Reynolds. "The Moravian Church Archives and Library." Journal of the Society of Archivists 22, no. 2 (2001): 193–203. http://dx.doi.org/10.1080/00379810120081136.

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7

Atwood, Craig D. "Apologizing for the Moravians: Spangenberg's “Idea Fidei Fratrum." Journal of Moravian History 8, no. 1 (2010): 53–88. http://dx.doi.org/10.2307/41179900.

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Abstract After Zinzendorf's death in 1760, August Gottlieb Spangenberg became the major leader of the Moravian Church. Spangenberg's historical and doctrinal publications helped define Moravian theology and practice in the second half of the eighteenth century. In this article, the author argues that the Idea Fidei Fratrum (1779), Spangenberg's most important theological work, was primarily written as an apology for the Moravians as they were struggling with their public image after the death of Zinzendorf. It also serves as a rare example of a systematic theology written by a Moravian leader.

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Vogt, Peter. "The Moravian Music Tradition in Germany: Continuity and Change from 1865 to 1907." Journal of Moravian History 3, no. 1 (2007): 89–99. http://dx.doi.org/10.2307/41179834.

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Abstract in 1865 a manual was published for organists and worship leaders in the German Moravian Church, with later editions and additions until 1907. These editions give us insight into the development of Moravian choral music in Germany in the second half of the 19th century. The author argues that whereas the 1865 edition was an attempt to codify the Moravian music tradition in a time of change, the 1891 edition was the attempt to break free from the constraints of the past and to open up the tradition for all the new musical developments that were taking place within and outside of the Mor

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Ferguson, Leland. "What Means "Gottes Acker"? Leading dnd Misleading Translations of Salem Records." Journal of Moravian History 5, no. 1 (2008): 68–87. http://dx.doi.org/10.2307/41171490.

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Abstract Archaeological and historical research on the obliterated graveyard at the St. Philips African American Moravian church in Winston-Salem, North Carolina, has shed light on changing Moravian perceptions of themselves and others. The discovery came through notice of inconsistencies in translations of early Moravian records. Changes in Moravian culture and theology explain part of this variability. Other interpretive variations appear to be unfounded overlays of twentieth-century racial perceptions on eighteenth- and nineteenth-century Moravian culture.

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Yonan, Jonathan. "Archbishop Herring, Anti-Catholicism, and the Moravian Church." Journal of Moravian History 4, no. 1 (2008): 29–43. http://dx.doi.org/10.2307/41179892.

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Abstract Until recently, scholars mainly understood the anti-Moravian campaign that started in 1753 as a reaction to the so-called Sifting Time and as the initiative of the enigmatic figure, Henry Rimius. In his 1998 study of the Moravian Church in England, Podmore drew attention to the role Thomas Herring, archbishop of Canterbury, played as being more than only an accommodating spectator. In this article new evidence from a correspondence between Samuel Richardson and his Dutch translator, Johannes Stinstra, has been used to establish that the archbishop himself, and not Rimius, inspired, de

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Macháček, Jiří, Petr Dresler, and Renáta Přichystalová. "Das Ende Großmährens – Überlegungen zur relativen und absoluten Chronologie des ostmitteleuropäischen Frühmittelalters." Praehistorische Zeitschrift 93, no. 2 (2019): 307–48. http://dx.doi.org/10.1515/pz-2018-0010.

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Abstract The Fall of Great Moravia. Reflections on relative and absolute chronology of Early Middle Ages in the East-Central Europe. Dating the so-called Great Moravian jewelry and Great Moravian church graveyards is one of the crucial tasks of archaeology of the Early Middle Ages. The chronological systems developed based on the rich graves investigated over the past 60 years within the Czech Republic help in dating archaeological finds from the 9th to the 10th century all over Europe. This study addresses the question of how long the luxury jewelry existed as part of living culture and until

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Schlenther, Boyd Stanley, and Colin Podmore. "The Moravian Church in England, 1728-1760." American Historical Review 104, no. 5 (1999): 1750. http://dx.doi.org/10.2307/2649490.

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Wallace, Charles, and Colin Podmore. "The Moravian Church in England, 1728-1760." Albion: A Quarterly Journal Concerned with British Studies 31, no. 4 (1999): 664. http://dx.doi.org/10.2307/4053157.

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HAWLEY, SUSAN. "Protestantism and Indigenous Mobilisation: The Moravian Church among the Miskitu Indians of Nicaragua." Journal of Latin American Studies 29, no. 1 (1997): 111–29. http://dx.doi.org/10.1017/s0022216x96004658.

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This article examines the role of the Protestant Moravian Church in the politicisation of Miskitu ethnic identity, and on the mobilisation of the Miskitu against the Sandinistas during the 1980s. It argues that changes in the institution of the Church during the 1960s and 70s, as a result of state policy, socio-economic context and internal conflicts within Miskitu society, led to Moravianism becoming a cultural marker of Miskitu ethnicity. At the same time, the encounter with and appropriation of the pastoral tactics of a Catholic priest resulted in a radicalisation of Miskitu Moravian pastor

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Graf, Lanie. "John Frederick Hintz, Eighteenth-Century Moravian Instrument Maker, and the Use of the Cittern in Moravian Worship." Journal of Moravian History 5, no. 1 (2008): 7–39. http://dx.doi.org/10.2307/41171488.

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Abstract Previous historians have identified John Frederick Hintz as a prominent German Moravian furniture and instrument maker in mid-eighteenth-century London. This article considers how Hintz's involvement in the Moravian Church may have affected his decision to pursue making instruments. The author specifically examines Hintz's prominence as a maker of citterns (or English guitars) in light of the widespread use of this instrument in Moravian music and worship. Using archival and pictorial records the author discusses the role of the cittern in Moravian communities, and by doing so, brings

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Podmore, Colin. "Zinzendorf and the English Moravians." Journal of Moravian History 3, no. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.

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Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf f

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Jensz, Felicity. "Moravian Mission Education in the Nineteenth Century: Global Patterns and Local Manifestations at New Fairfield, Upper Canada." Journal of Moravian History 11, no. 1 (2011): 6–28. http://dx.doi.org/10.2307/41345591.

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The renewed Moravian Church has placed great emphasis upon education, both for members of European background and members of the global Moravian mission. However, the research that has been undertaken on Moravian education has tended to focus upon eighteenth-century education at the expense of the nineteenth century, and European education at the expense of that in the mission field. This paper provides an overview of nineteenth-century missionary education and charts some similarities and differences both within the mission field and between these fields and European situations. It then exami

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Markéta Křížová. "The Moravian Church and the Society of Jesus." Journal of Moravian History 13, no. 2 (2013): 197. http://dx.doi.org/10.5325/jmorahist.13.2.0197.

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Binford, Hilde. "The Music of the Moravian Church in America." Journal of Moravian History 8, no. 1 (2010): 126–29. http://dx.doi.org/10.2307/41179905.

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McCullough, Thomas J. "Overview of Publications on the Moravian Church in English, 2016–20." Journal of Moravian History 22, no. 1 (2022): 82–115. http://dx.doi.org/10.5325/jmorahist.22.1.0082.

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ABSTRACT In the Fall 2010 issue (vol. 9) of the Journal of Moravian History, Andrew Heil, Paul Peucker, and Lanie Graf Yaswinski prepared a comprehensive overview of publications on the Moravian Church in English from 2000 to 2010; a comparable bibliography for the years 2011–15 was prepared by Thomas J. McCullough and published in the Fall 2016 issue (vol. 16, no. 2). This current bibliography does the same for the years 2016–20. It contains scholarly books, articles, and editions of primary sources, as well as some unpublished theses and dissertations. Not included are book reviews, nonschol

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Jensz, Felicity. "Three Peculiarities of the Southern Australian Moravian Mission Field." Journal of Moravian History 7, no. 1 (2009): 6–30. http://dx.doi.org/10.2307/41179859.

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Abstract The nineteenth-century Moravian mission field of Southern Australia has received little attention in Moravian narratives or in contemporary historical analyses. Although it was relatively small in terms of converts, and short-lived in comparison to some other Moravian missionary fields, it had a profound impact on indigenous Australians and the colonial history of Australia. Tins essay provides an analysis of the Southern Australian Moravian mission field by examining three peculiarities of the field: the lack of native literature; the payment of a missionary by another church; and, t

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22

Gordon, Scott Paul. "Entangled by the World: William Henry of Lancaster and “Mixed” Living in Moravian Town and Country Congregations." Journal of Moravian History 8, no. 1 (2010): 7–52. http://dx.doi.org/10.2307/41179899.

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Abstract Members of Moravian “town and country” congregations in eighteenth-century America confronted particular challenges: unable or unwilling to separate themselves from “the world,” such Moravians were often looked at with suspicion by church authorities in settlement congregations such as Bethlehem. These ongoing tensions were exacerbated during the Revolutionary War, when the decisions of many Brethren—most visibly, William Henry of Lancaster—to engage in political activity seemed to confirm the suspicions that town and country congregations had admitted individuals to their fellowship

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Faull, Katherine. "Girl Talk: The Role of the "Speakings" in the Pastoral Care of the Older Girls' Choir." Journal of Moravian History 6, no. 1 (2009): 77–99. http://dx.doi.org/10.2307/41179849.

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Abstract In marked contrast to contemporary eighteenth-century cultural and political inscriptions of the body, the Moravians articulated a radical body dialectic in which the natural manifestations of manhood and womanhood were considered to be integral elements of manifested spiritual consciousness. However, the positive corporeality of eighteenth-century Moravian faith attracted fierce criticism to the group, as the hyper-realistic linguistic and artistic depictions of the significance of the crucified Christ gave rise to virulent attacks on the ethical practices of the Moravian Church. Fro

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Angetile, Madaraka. "Stress and its Impacts among Pastors in the Moravian Church of Tanzania." October to December, 2021 2, Issue 4 (2021): 42–45. http://dx.doi.org/10.46606/eajess2021v02i04.0126.

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This study sought to establish stress and its potential impacts among pastors in the Moravian Church of Tanzania. The study adopted the mixed methods research approach whereby interview schedule and closed-ended questionnaire gathered data from respondents. The study comprised of 41 out of 120 population of pastors selected through simple random sampling, including one Bishop, four provincial and district leaders and thirty-six church pastors. Disagreement between church members and pastors was found to be one of stressors to pastors. It is therefore high time to intervene with strong means an

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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (1989): 474–88. http://dx.doi.org/10.2307/3168210.

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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Dan

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Faull, Katherine M. "“You are the Savior's Widow:” Religion/Sexuality and Bereavement in the Eighteenth-Century Moravian Church." Journal of Moravian History 8, no. 1 (2010): 89–115. http://dx.doi.org/10.2307/41179901.

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Abstract Despite the fact that a widows' choir existed in almost every eighteenth-century Moravian congregation, frequently with its own choir house, there has to date been no examination of the Moravian widow in the eighteenth century. Tins essay examines how Zinzendorfs understanding of bridal mysticism in the 1740s was inflected to meet the spiritual needs of the recently bereaved woman. This essay also shows how, in the 1780s, the Principles of the Widows' Choir and its Instructions for Pastoral Care reflect that particular instantiation of the Ehereligion (bridal theology) and seek to pro

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Adams, Anna. "Missionaries and Revolutionaries: Moravian Perceptions of United States Foreign Policy in Nicaragua, 1926–1933." Missiology: An International Review 15, no. 2 (1987): 49–60. http://dx.doi.org/10.1177/009182968701500204.

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German Moravian missionaries came to Nicaragua's east coast in 1849. They built churches, schools, and hospitals for the native Miskitu, Sumu, and Rama Indians. Their teachings stressed a Christian communal life, frugality, and the importance of work. In 1917 the headquarters of the mission moved to Bethlehem, Pennsylvania. Today most Miskitu Indians are Moravian. Some scholars have blamed the present conflict between Nicaragua's Sandinista government and the east coast Indians on traditional Moravian pro-American political bias. Yet documents in the Moravian Church Archives clearly show that

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Peno, Vesna, and Marija Obradovic. "On the chanting space and hymns that were sung in it. Searching for chanting-architectural connections in the middle ages." Muzikologija, no. 23 (2017): 145–73. http://dx.doi.org/10.2298/muz1723145p.

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The search for the unexplained interactions of domestic medieval liturgical music and sacred architecture of the Moravian style has not been the subject of interdisciplinary study so far. A reflection on the potential relationg between church chanting and architecture is absent from the largest part of the existing literature on the development of medieval sacral art. The scarcity of written historical sources, and especially musical ones, made it particularly difficult to define the connection between the chanting circumstances and the changes in the architectural form of the late Byzantine p

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Knouse, Nola Reed. "Moravian Music: Introduction, Theme, and Variations." Journal of Moravian History 2, no. 1 (2007): 37–54. http://dx.doi.org/10.2307/41179824.

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Abstract The author answers the question "What is Moravian music?" with an accurate survey of the full spectrum of Moravian music in light of this basic principle: Moravian music, past and present, is grounded and rooted, grows and bears fruit, within and for the worship of the Savior. Beginning with a review of attempts to document and research Moravian music, Knouse explains the development of the Moravian musical tradition from the eighteenth century to the present according to a framework of six priniciple tenets: congregational hymn-singing and the Singstunde; the composition of original

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Jackson, Robin. "The Camphill Movement: The Moravian Dimension." Journal of Moravian History 5, no. 1 (2008): 88–100. http://dx.doi.org/10.2307/41171491.

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Abstract This essay explores the nature and extent of the debt that the worldwide Camphill Movement owes to the Moravian Church by focusing on the lives of its two principal architects, Karl and Mathilde (Tilla) Koenig. Particular attention is drawn to the time that Karl Koenig spent in Gnadenfrei, a Moravian settlement in Silesia, which was the birthplace of his wife. Karl Koenig later acknowledged that his stay in Gnadenfrei constituted a pivotal moment in his destiny. When he was forced to flee Nazi-controlled Austria after the Anschluss because of his Jewish family background, he went to S

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Klinkers, Ellen. "The Archives of the Moravian Church in Herrnhut, Germany." Itinerario 17, no. 1 (1993): 99–100. http://dx.doi.org/10.1017/s0165115300003727.

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The Moravian archives are located in the small German town of Herrnhut, not far from the Polish and Czech borders. The archives are a treasure of information on the extensive and fascinating history of missionary work, which took the Protestant missionaries to all continents. The many letters and annual reports which the missionaries sent to Herrnhut also contain valuable and lively ethnographic descriptions.

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Wooten, Allyson Atwood. "Hauben, Waistcoats, and Gowns: The Invention of Moravian Identity through Dress in Salem, North Carolina, 1780–1830." Hiperboreea 21, no. 1 (2021): 1–33. http://dx.doi.org/10.5325/jmorahist.21.1.1.

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Abstract The study of changes in fashion adds an important dimension to the study of history as dress is one of the major forms of social communication. This is especially true of the eighteenth-century Moravian Church in which women (and to a lesser degree, men) adopted a distinctive style of dress in the 1730s that clearly identified them as members of the religious community. The original Moravian costume was adapted from the clothing of laborers and artisans in Central Europe. Especially important was the Haube or cap worn by Moravian women, which was tied with a colored ribbon indicating

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Faull, Katherine, and Michael McGuire. "Analyzing Moravian Feelings Using Computational Methods to Ask Questions about Norms and Sentiments in Eighteenth-Century Moravian Lebensläufe." Journal of Moravian History 22, no. 2 (2022): 125–49. http://dx.doi.org/10.5325/jmorahist.22.2.0125.

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ABSTRACT This article introduces a computational methodology of analysis to enhance and assist in understanding the occurrences of sentiment in a sample eighteenth-century corpus of German and English Moravian memoirs (Lebensläufe). The computational methods used include sentiment tagging and scoring to derive sentiment trendlines, part of speech (POS) tagging with lemmatization (grouping inflected forms together as a single base form), word frequency analysis, semantic tagging in XML-compliant TEI, and “key word” analysis. This analysis using DH (Digital Humanities) methods, sentiment trendli

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Mason, John. "Peter Brown of Bethlehem and the Revival of the Moravian Mission in Antigua 1770-1780." Journal of Moravian History 5, no. 1 (2008): 41–67. http://dx.doi.org/10.2307/41171489.

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Abstract The Moravian mission to slaves in Antigua that began in 1756 experienced a revival and a rapid expansion around 1770. By 1790 one fifth of the island's slave population was connected with the Moravians. Moravian historians associate the revival with missionary Peter Brown, but the degree to which this is justified needs to be examined. The author analyzes Brown's role in the revival and in the mission's subsequent growth. He places the revival in the context of a crisis of subsistence in the 1770s and discusses how the mission was able to meet the slaves' socio-religious needs and com

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Richter, Hedwig. "De-Nazification, Socialism and Solidarity: Re-Establishing International Relations in the Moravian Church after 1945." Journal of Moravian History 3, no. 1 (2007): 6–29. http://dx.doi.org/10.2307/41179831.

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Abstract Despite the fierce animosities between Germans and Americans during the Second World War, a surprising sense of international fellowship developed between Moravians in the USA and in East Germany, even before the war had completely ended. The author shows how this new relationship evolved and how much East German Moravians depended on transatlantic help to rebuild their churches and communities. The old concept of an international Moravian "Unity" was revived by establishing and inventing new common traditions. The renewed international unity of the Moravian Church is placed in the co

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Schattschneider. "The Roots of the Contemporary Moravian Church in North America." Journal of Moravian History 18, no. 1 (2018): 47. http://dx.doi.org/10.5325/jmorahist.18.1.0047.

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Dorfner, Thomas. "Von ‘bösen Sektierern’ zu ‘fleißigen Fabrikanten’. Zum Wahrnehmungswandel der Herrnhuter Brüdergemeine im Kontext kameralistischer Peuplierungspolitik (ca. 1750 – 1800)." Zeitschrift für Historische Forschung 45, no. 2 (2018): 283–313. http://dx.doi.org/10.3790/zhf.45.2.283.

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During the late 1750s a fundamental shift in the perception of the Moravian Church took place among the upper classes of central Europe. The older view of reality dating from around the year 1750 according to which the Moravians were dangerous sectarians was replaced by the perception that the Moravians were hardworking, obedient, yes almost exemplary subservients. This resulted in the Moravian Church receiving over 100 invitations between 1758 and 1804 from aristocratic houses throughout central Europe to establish a community. This paper shows that the shift in perception took place because

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Everingham, Mark, and Edwin Taylor. "Encounters of Moravian Missionaries with Miskitu Autonomy and Land Claims in Nicaragua, 1894 to 1936." Journal of Moravian History 7, no. 1 (2009): 31–57. http://dx.doi.org/10.2307/41179860.

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Abstract This article analyzes the responses of Moravian missionaries in Nicaragua when they encountered colonial and national competition over sovereignty and internal strife and challenging conditions in indigenous communities, from the 1890s to the 1930s. The focus is on Moravian missionaries who settled in the northern portion of Miskitu territory, which is located in the Mosquitia on Nicaragua's Caribbean coast. Diaries and notes, as well as official reports and accounts to the Moravian Church, provide a unique historical lens through which to examine how the missionaries navigated indige

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Kokel, Susanne. "„Große Unternehmungen sind dringend zu widerraten“ – Die Wirtschaft der Deutschen Brüderunität zwischen Ideal und Reform." Jahrbuch für Wirtschaftsgeschichte / Economic History Yearbook 61, no. 1 (2020): 111–36. http://dx.doi.org/10.1515/jbwg-2020-0006.

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AbstractThis essay examines the process of the fundamental reform undertaken by the Moravian Brethren in Germany at the end of the 19th century, building a separate and professionally managed business area within the church. An analysis of institutions, practices and semantics helps to explain this institutional change of a religious entrepreneur. Finally, the case of Sunday work in the church-owned companies illustrates the conditions set for corporate practices by the new institutional structure.

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Schattschneider, David A. "A 250-Year-Old Mystery: the Disappearance of Johann Christian Erhardt in Labrador." Journal of Moravian History 2, no. 1 (2007): 76–89. http://dx.doi.org/10.2307/41179826.

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Abstract The Moravian mission to Labrador began in 1752, but quickly stalled with the disappearance of one of the missionaries, Johann Christian Erhardt, and six companions while on a trading venture with some Labrador Inuit in September of that year. Erhardt's disappearance has never been fully explained, although several theories involving accident and murder have been proposed. Mission efforts ceased there for almost twenty years until 1771, and have continued ever since. The author examines the evidence and speculation surrounding Erhardt's disappearance in light of the political climate a

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McCullough. "Overview of Publications on the Moravian Church in English, 2011–2015." Journal of Moravian History 16, no. 2 (2016): 139. http://dx.doi.org/10.5325/jmorahist.16.2.0139.

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Heil, Andrew, Paul Peucker, and Lanie Graf. "Overview of Publications on the Moravian Church in English 2000-2010." Journal of Moravian History 9, no. 1 (2010): 89–121. http://dx.doi.org/10.2307/41179883.

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Walls, A. F. "The Moravian Church and the Missionary Awakening in England, 1760-1800." English Historical Review 119, no. 482 (2004): 807–8. http://dx.doi.org/10.1093/ehr/119.482.807.

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John E. Druesedow. "The Music of the Moravian Church in America (review)." Notes 65, no. 4 (2009): 774–76. http://dx.doi.org/10.1353/not.0.0193.

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Wallace, Charles I., and J. C. S. Mason. "The Moravian Church and the Missionary Awakening in England 1760-1800." Albion: A Quarterly Journal Concerned with British Studies 35, no. 2 (2003): 314. http://dx.doi.org/10.2307/4054175.

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Thorkildsen, Dag. "Revivalism, Emigration and Religious Networks in Nineteenth-Century Norway." Studies in Church History. Subsidia 14 (2012): 165–82. http://dx.doi.org/10.1017/s0143045900003914.

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At the beginning of the nineteenth century, state, society and church were almost identical units in Norway, and with the exception of guilds, minor rural fellowships and small groups influenced by Moravian piety, there was no civil society, in the sense of a sphere between family, market and public affairs.

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Gerbner, Katharine. "“They call me Obea”: German Moravian missionaries and Afro-Caribbean religion in Jamaica, 1754–1760." Atlantic Studies 12, no. 2 (2015): 160–78. http://dx.doi.org/10.1080/14788810.2015.1025213.

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Siglind Ehinger. "German Pietists between the Ancient Unity of Brethren and the Moravian Church." Journal of Moravian History 14, no. 1 (2014): 51. http://dx.doi.org/10.5325/jmorahist.14.1.0051.

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Dorotheos, Metropolitan. "THE INFLUENCE OF THE MORAVIAN MISSION ON THE ORTHODOX CHURCH IN CZECHOSLOVAKIA." International Review of Mission 74, no. 294 (1985): 219–29. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02579.x.

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Rollmann, Hans J. "Moravians in Central Labrador: The Indigenous Inuit Mission of Jacobus and Salome at Snooks Cove." Journal of Moravian History 9, no. 1 (2010): 6–40. http://dx.doi.org/10.2307/41179879.

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Abstract The article documents Moravian efforts to extend missionary activities from coastal to central Labrador during the second half of the nineteenth century and highlights the evangelization of fellow Inuit at Snooks Cove near Rigolet in 1871/72 by the Hopedale Inuk Jacobus and several companions. The missionary activities of Jacobus are placed in the wider nineteenth-century Moravian context of stimulating increased aboriginal participation among mission churches worldwide. In Labrador, such greater involvement of Inuit in the life of their church was particularly encouraged by Bishop Le

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