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Relevant bibliographies by topics / Moravian Church Moravians

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Academic literature on the topic 'Moravian Church Moravians'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Moravian Church Moravians"

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Douma-Kaelin, Kelly. "Interchangeable Bodies: International Marriage and Migration in the Eighteenth-Century Moravian Church." Church History 90, no. 2 (June 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 unification with Christ, free of human desire. Part of the Moravian impetus to be “everywhere at home” required preventing individual congregational differences in order to create a larger international community. If the Church aimed to view all brothers and sisters as productive bodies to serve the growth of the community, then these bodies needed to be interchangeable and unrooted to a specific space. The premeditated practice of intermarriage between congregations meant that there were not individual groups that practiced the Moravian faith, but rather a singular global church family. Based on an analysis of Moravian missionary women's memoirs, this article begins to delve into the social and geographic mobility available to these eighteenth-century women through a nonnormative marital structure.

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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 (June 1, 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 both among the subjects and the objects of this perception, fundamental attitudes had changed: from the late 1740s onwards, the Moravian Church had successfully developed its own manufacturing and commercial projects. The new generation of nobility however, which had taken over control in states and/or territories from the 1760s onwards, regarded the economic benefits as a raison d’état. For example, Catholic nobles such as Landgrave Frederick II of Hessen’Kassel were prepared to establish pietistic groups owing to financial considerations. At the same time, aristocratic councillors were turning away from a primarily quantitative population policy and paying more attention to the quality of the settlers. The Seven Years’ War served as a catalyser for this shift in perception because during the years 1757 and 1758, when the fighting paused, several hundred princes and nobles personally took a closer look at Herrnhut. The majority of the aristocratic invitations to establish communities were economically motivated and had the aim of setting up a manufacturing operation. According to the Moravians’ self–perception however, factories were not a sufficient reason to establish a new community. They only felt duty bound to fulfil the Great Commission of the Bible and therefore paid attention to whether an invitation offered the possibility of spreading the Gospel in a territory. Nevertheless, the governing institutions of the Moravian Church did not venture to accept or decline an invitation independently. They figured out the will of Jesus Christ with the help of (usually three) lots. The specific custom of drawing lots could lead to an invitation being declined that was initially favoured, due to a negative result when drawing lots.

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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 (June 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 diacony (business organization of a church) and from the diacony to the European Church headquarters. Reporting practices in both North American diaconies reflect a similar practice of branch accounting, each culminating in formal financial statements to the European “home office” of the Moravian Church.

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Dorfner, Thomas. "„Commercium nach dem Sinn Jesu“." Jahrbuch für Wirtschaftsgeschichte / Economic History Yearbook 61, no. 1 (June 25, 2020): 39–66. http://dx.doi.org/10.1515/jbwg-2020-0003.

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AbstractThis paper analyses the market behaviour of the Moravian Church around 1800 as illustrated by the transatlantic trade with Labrador. The pietistic religious community, which originated in Herrnhut/Saxony, founded numerous missionary stations and settlements in the Atlantic world after 1732. In the course of this expansion, a broad range of trade opportunities opened up to the Moravians, which they utilised to finance their exceedingly expensive missionary activities. As this paper sets out, they founded their own Ship’s Company in London in 1770, which imported sought-after raw materials to Great Britain, such as whalebone or fur from Labrador. However, the leadership committee, known as the Unity Elders Conference, imposed strict regulations on the market activities of all Moravians. All trade activities had tobe consistent with biblical standards. This was intended to ensure that the individual merchant or missionary remained free of sin. The Unity Elders considered fair prices tobe of particular importance. This belief also served to distinguish the community from the large number of non-pietistic merchants and their trading practices.

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Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (September 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?

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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 (April 8, 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 when the earliest church graveyards with burials of people clad in the traditional Great Moravian costume existed in Moravia. The solution to this problem is supported by assessments of finds from graves excavated at Pohansko near Břeclav and, most importantly, by radiocarbon dating the application of which is still not common in archaeology of the Early Middle Ages. The result of the present research is a finding that in Great Moravian church graveyards burials continued consistently until the mid-10th century, occasionally probably even a little longer. People were interred there wearing the typical Great Moravian costume which included the luxury jewelry as its component. It is a significant correction of the previous opinions and a partial return to the original dating of Great Moravian material culture from the 1950s and 1960s.

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Schattschneider, David A. "The Moravians, the Miskitu, and the Sandinistas on Nicaragua's Atlantic Coast, 1979–1990. By C. Alton Robertson. Bethlehem, Pa.: Board of Communications, Moravian Church in America, 1998. viii + 88 pp. $16.00 cloth." Church History 69, no. 2 (June 2000): 465–66. http://dx.doi.org/10.2307/3169625.

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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 (February 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 pastors on indigenous issues. When the Miskitu came to mobilise against the Sandinistas, the Moravian Church was the expressive vehicle and the institutional means through which the mobilisation took place. The article reveals how politicised ethnic identities find their expression in religious institutions.

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Mahel, Richard. "„Stručná historie Literatury české“. K osudu nevydané učebnice rajhradského benediktina Bedy Dudíka k dějinám české literatury z roku 1847." Historia Scholastica 6, no. 2 (December 31, 2020): 56–67. http://dx.doi.org/10.15240/tul/006/2020-2-005.

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In the years 1841–1854 the Benedictine Beda Dudík (1815–1890) worked as a teacher at the Episcopal Institute of Philosophy in Brno and then at the Higher Grammar School in Brno. As a teacher and a supporter of a development of the Czech national movement in Moravia he strove for the introduction of teaching of the Czech language and literature in the Moravian church education. He succeeded in his efforts and the Court study commission and the Episcopal ordinariate in Brno permitted teaching of the Czech language within the school curriculum of the Institute of Philosophy. For the successful completion of the teaching, Dudik compiled a textbook for his students about history of the Czech language and book writing and he intended to publish it in print at “Matice česká” in Prague. The textbook was approved successfully in a censorship procedure; however, it was not finally published in print due to disagreements with the authors of the compiled works. Nevertheless, it was significant for the development of national efforts in Moravia and it, first and foremost, revealed the young Beda Dudík as a great supporter of the then minority Czech national movement in Moravia, which changed later when he left his pedagogical experience in favour of his better-known historiographical, official and diplomatic practice.

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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 (April 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 during the period when Sandino was active fighting the U.S. presence in Nicaragua (1926–1933) the American missionaries in Nicaragua were hardly sympathetic with U.S. political goals which often conflicted with the mission's evangelical work.

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Dissertations / Theses on the topic "Moravian Church Moravians"

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Jarvis, Dale Gilbert. "Architectural change and architectural meaning in Moravian Labrador." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ62391.pdf.

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Graf, Matthias. "Herrnhuter in Hessen : der Herrnhaag in der Grafschaft Büdingen /." Frankfurt am Main [u.a.] : Lang, 2006. http://www.loc.gov/catdir/toc/fy0714/2007435202.html.

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August, Karel Thomas. "The quest for being public church : a study of the South African Moravian Church in historical and contemporary perspective." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53668.

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Thesis (DTh) -- Stellenbosch University, 2003.
ENGLISH ABSTRACT: This study falls within the area of Missional theology, which is a functional thoology. As such, it deals with the function (praxis) and mission of the Church in society. It seeks a better understanding of the functionality of the Church fundamental to the Missio Dei. Since Missional Theology is about the Church's serving function to the community, these functions, viz. mission, proclamation, fellowship, education, growth, habitual change and transformation, are brought to bear on the image of the Moravian Church. Because this study concerns the being and public witness of the Church, it adopted a qualitative approach linked to participatory action research. The research was done diachronically and phenomena were analysed over three periods in the formation of the MCSA: (a) The Missionary era (1737 - 1960), (b) the autonomous Church under apartheid (1960- 1994) and (c) challenges of the democratic dispensation for the United MCSA and its future role in the RSA (1994 and further). Drawing upon these resources, Chapters 3 - 5 examine (based on the epistemological framework designed in Chapter 2) the values, symbols and conceptions of the Moravian Ecclesiastical community in relation to its internal and external environment. It also examines its structures and polity in order to come to a critical understanding of its disposition as a faith community in its interaction with public life. Four presuppositions are established as core principles: The first core principle is that the Moravian Church in SA (MCSA), in its quest for being a public Church, had to act true to its calling as the divine proponent of the reconciled, transformed humanity. The MCSA also had to serve (prophetically and sacrificially) a "broken" society with a view to its transformation, which is essentially its missional quality. The second core principle is that the MCSA in its tendency towards being a public Church had to conform to the theological principles of a public Church. In Chapter 2, based on the three identified publics in which the Church (theology) operates, four relations are applied, i.e. the Church in relation to the State; the Church in relation to market economy; the Church and people's empowerment; and the Church and public values - the quality of human life. Subsequently these configurations of the Church are used to design an epistemological framework according to which the public role of the MCSA throughout its history was established. The third core principle is that the Church, given its context, had to act according to the challenges and needs of that context. The historical analysis of the MCSA helped to establish how it-contributed to the public discourse within those contexts. However, in order to establish how it could contribute in future, the MCSA was evaluated according to a reasonable, contemporary social contextual analysis . (in chapter 7), which was imperative. In Chapter 7, the fourth core principle is developed as the outcome of the investigation in the preceding chapters. In order to be an adequate public Church, the MCSA had to harness the potential of its members by training them, equipping them for justice ministl)', which would provide the Church with the much-neglected public ministry. Based on the historical findings, guidelines were designed to assist the church in training its minista-s and congregations for public witness. There is no simple shortcut formula for developing an effective congregational-based public (advocacy) ministry. It requires the congregation to be bold in its vision, committed to its mission, willing to give significant time, energy and resources, to be a risk taker, and to work in partnership with its larger community (macro environment). Most of all, it requires faith in the knowledge that God's righteousness and justice will prevail. The most practical advice is spiritual - to live the belief that justice is central to our calling as Christ's witness in the world - even in the public arena!
AFRIKAANSE OPSOMMING: Hierdie studie val binne die area van Missionere Teologie wat 'n funksionele teologie is. As sulks het dit te do en met die funksie (praxis) en missie van die kerk in die samelewing. Dit poog om die kerk se funksionaliteit fundamenteel tot die Missio Dei te verstaan. Terwyl Missionere Teologie gaan oor die kerk se dienaarsrol in die samelewing, is die volgende funksies, t.w. sending, getuienis en proklamasie, gemeenskap, opvoeding, groei, gewoontes verandering en transformasie toegepas op die beeld van die Morawiese Kerk in Suid-Afrika. Weens die feit dat hierdie studie te make het met die wese en publieke getuienis van die kerk, het dit 'n kwalitatiewe benadering aangeneem wat noodsaaklikerwys gekoppel is aan deelnememde aksie navorsing. Die navorsing is diakronies gedoen en fenomene is oor drie periodes in die formasie van die Morawiese Kerk geanaliseer: (a) Die sendingperiode (1737-1960), (b) die outonome Kerk onder apartheid (1960-1994) en (c) die uitdagings van die demokratiese bedeling vir die Morawiese Kerk in SuidAfrika en die vereistes vir sy Publieke rol (1994-). Met die informasie wat hieruit voortgevloei het, het die projek in Hoofstukke 3-5 (gebaseer op die epistemologiese raamwerk ontwerp in hoofstuk 2) die waardes, simbole en opvattings van die kerklike gemeenskap ondersoek in verhouding tot haar interne en eksterne omgewings. Ook haar strukture en beleid is ondersoek met die doel om tot 'n kritiese verstaan te kom van haar gesitueerdheid in haar interaksie as geloofsgemeenskap met die publieke eksterne omgewing. Vier voorveronderstellings is vasgestel as uitvloeisel van die navorsmg en dien as kernbeginsels: Die eerste kernbeginsel is dat die MKSA in sy strewe na 'n openbare kerk, getrou moes optree aan haar roeping as die goddelike proponent van die versoende, getransformeerde mensheid en profeties en opofferend 'n "gebroke" samelewing dien met die oog op sy transformasie, wat wesenlik die kerk se sendingsaard is. Die tweede kernbeginsel is dat die NrKSA in haar geneigdheid na 'n openbare kerk, haar moes skik (konformeer) volgens die teologiese beginsels van 'n openbare kerk. In hoofstuk 2, gebaseer op die drie ge'indentifiseerde publieke waarbinne die kerk (teologie) haarself manifesteer, is 4 verhoudings waarin die openbare kerk staan ge'identi:fiseer, naamlik die kerk se verhouding tot die Staat, die mark-ekonomie, menslike bemagtiging en tot openbare waardes - die gehalte van menslike lewe. Vervolgens is hierdie gestaltes van die kerk benut om 'n epistemologiese raamwerk te ontwerp waarvolgens die openbare rol van die MKSA in haar geskiedenis blootgele is. Die derde kernbeginsel was dat die kerk moes optree volgens die uitdagings en behoeftes van die konteks. Die historiese analise van die MKSA het gehelp om vas te stel hoe die kerk bygedra het tot die openbare dis~oers, al dan nie, in daardie kontekste. Die navorser is egter genoodsaak om die MKSA te projekteer teen 'n verantwoordelike sosiaal-kontekstuele analise in hoofstuk 7 om te kon vasstel hoe die kerk verder haar hydrae kan maak in die openbare arena. In hoofstuk 7 was die vierde kernbeginsel ontwikkel as uitkoms van die navorsingsprojek in die voorafgaande hoofstukke. Dit behels dat die MKSA, om 'n genoegsame openbare kerk te wees, die potensiaal van haar lidmate moet benut deur hulle op te lei I toe te rus vir openbare bediening. Daar is geen eenvoudige, kortpad formule vir die ontwikkeling van 'n effektiewe, gemeente-gebaseerde, openbare geregtigheidsbediening nie. Dit vereis dat die gemeente dapper moet wees in haar visie, toegewyd aan haar missie (sending), gewillig om beduidende tyd, energie, en bronne te verskaf, bereid moet wees om risiko 's te neem en om in verbondsvennootskappe te werk met sy makro omgewing. Ten diepste vereis dit geloof in die wete dat God se geregtigheid en regverdigheid sal stand hou. Die mees praktiese aanbeveling is geestelik - om in die geloof te lewe sodat regverdigheid sentraal staan tot ons roeping as Christus se getuies in die wereld- selfs in die openbare arena!

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Davis, Davena. "[The] dayspring from on high hath visited us" : an examination of the missionary endeavours of the Moravians and the Anglican Church Missionary Society among the Inuit in the Arctic regions of Canada and Labrador, (1880s-1920s)." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=107379.

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Davis, Davena 1940. ""The dayspring from on high hath visited us" : an examination of the missionary endeavours of the Moravians and the Anglican Church Missionary Society among the Inuit in the Arctic regions of Canada and Labrador, (1880s-1920s)." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74051.

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Peterson, Benjamin Antes. "A church apart : southern Moravianism and denominational identity, 1865-1903 /." View electronic thesis, 2008. http://dl.uncw.edu/etd/2008-3/petersonb/benjaminpeterson.pdf.

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Zerbe, Cornelsen Richard. "Moravian communities in Labrador, 1850-1920 a theocracy undermined /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Green, Richard T. (Richard Thurmond). "Remembrance of the Fiftieth Anniversary of the Dedication of the Moravian Church at Lititz, Pennsylvania, 13 August 1837: An Edition of Moravian Music." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500942/.

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This thesis is a musical reconstruction of the primary services held on 13 August 1837, for the fiftieth anniversary of the dedication of the Moravian church at Lititz, Pennsylvania. The work includes general background on the Moravians and interprets information from contemporary sources to place the music in its accurate historical context. The edition of music comprises more than one half of the paper, and is taken from the original manuscript scores used. Included in the edition are five concerted anthems for choir and orchestra, and eighteen hymns from eighteenth- and early nineteenth-century Moravian tunebooks. The special texts come from an original set of orders of service.

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Burkhart, Mary L. "Evaluating the spiritual renewal of the Moravian Church in Honduras." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0242.

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Podmore, Colin John. "The role of the Moravian Church in England 1728-1760." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260152.

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Books on the topic "Moravian Church Moravians"

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Sawyer, Edwin A. All about the Moravians: History, beliefs, and practices of a worldwide church. Bethlehem, Pa: Moravian Church in America, 1990.

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Church, Fries Memorial Moravian. Fries Memorial Moravian Church: History, customs, recipes. Collierville, TN: Fundcraft Pub., 1988.

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Dietrich, Meyer, and Herrmann Ulrich 1939-, eds. Das Leben als Lehrtext: Lebensläufe aus der Herrnhuter Brüdergemeine. Baltmannsweiler: Schneider Verlag Hohengehren, 2007.

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Compassionate revolutionaries: The Moravian ancestors of George W. Bush. Bowie, Md: Heritage Books, 2001.

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Hartzell, Lawrence W. Ohio Moravian music. Winston-Salem, N.C: Moravian Music Foundation Press, 1988.

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The history of the Unity of Brethren: A Protestant Hussite church in Bohemia and Moravia. Bethlehem, Pa: Moravian Church in America, 1992.

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Memorial University of Newfoundland. Faculty of Arts, ed. Moravian beginnings in Labrador: Papers from a symposium held in Makkovik and Hopedale. St. John's, Nfld: Newfoundland and Labrador Studies, Faculty of Arts Publications, Memorial University, 2009.

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Rollmann, Hans. Moravian beginnings in Labrador: Papers from a symposium held in Makkovik and Hopedale. St. John's, Nfld: Newfoundland and Labrador Studies, Faculty of Arts Publications, Memorial University, 2009.

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Ein Leben für die Kirche: Zinzendorf als Praktischer Theologe. Göttingen: Vandenhoeck & Ruprecht, 2010.

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Fillbrunn, Günter. Als Missionar in Grönland: Johann Valentin Müller - ein vergessener Sohn Neckarhausens. Edingen-Neckarhausen: Edition Ralf Fetzer, 2006.

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Book chapters on the topic "Moravian Church Moravians"

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Válka, Josef. "Moravia and the Crisis of the Estates’ System in the Lands of the Bohemian Crown." In Crown, Church and Estates, 149–57. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21579-9_11.

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Vogt, Peter. "Let Our Commerce Be Holy unto Thee! Economic Practice in the Eighteenth-Century Moravian Church." In Pietismus und Ökonomie (1650-1750), 269–300. Göttingen: Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666560422.269.

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Regier, Alexander. "The Polyglot Moravians in Eighteenth-Century London." In Exorbitant Enlightenment, 151–66. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827122.003.0005.

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This chapter turns the book’s attention from individuals to institutions, specifically the congregation of the Moravian Church in London. The Moravians came to London from Germany and were an idiosyncratic, exorbitant nonconformist group who had considerable influence, even though it never sought to be at the centre. They remain relatively unknown in literary studies, despite their central role in the formation of Methodism and beyond. As the chapter’s discussion of previously unpublished materials from the extensive Moravian Archive in London reveals, the Moravians were a unique hub for Anglo-German thinking, language acquisition, and bilingual book-printing in eighteenth-century London. In particular, their investment in an aesthetic of the quotidian makes their direct links to Blake and Hamann (Blake’s mother was a Moravian, Hamann visited the London congregation) deeply relevant for the account of the period.

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Podmore, Colin. "The Moravians' Relations with the Methodists." In The Moravian Church in England, 1728–1760, 72–96. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198207252.003.0004.

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Lewis, Michael J. "The Lord’s Grove." In City of Refuge. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691171814.003.0005.

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This chapter focuses on Herrnhaag, “the Lord's Grove,” the refugee settlement founded by Count Nicholas Zinzendorf in 1738. It flourished for only a dozen years, and its population never exceeded a thousand, yet it was the prototype for almost every city of refuge that would follow. This is not because it consolidated ideas about community, economy, and geometry in an unusually forceful way but because it was carried by a religion with a worldwide reach. This is the Unitas Fratrum (Unity of the Brethren), known in German as die Brüdergemeine and in English as the Moravian Church. The Moravians' settlements were the first examples of villages designed and built by a vibrant religious community that made them a formal instrument of theology.

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Podmore, Colin. "The Moravians' Role in the Evangelical Revival." In The Moravian Church in England, 1728–1760, 97–119. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198207252.003.0005.

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Podmore, Colin. "Episcopal Attitudes to the Moravians before 1749." In The Moravian Church in England, 1728–1760, 205–27. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198207252.003.0008.

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Podmore, Colin. "The Moravians' Role in Relation to the Church of England." In The Moravian Church in England, 1728–1760, 159–204. Oxford University Press, 1998. http://dx.doi.org/10.1093/acprof:oso/9780198207252.003.0007.

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August, Karlie. "Moravian Churches in Africa." In Anthology of African Christianity, 324–34. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.43.

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Pradere, Dominica, Theron N. Ford, and Blanche J. Glimps. "Beyond the Catholic Church." In #MeToo Issues in Religious-Based Institutions and Organizations, 170–94. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-9195-5.ch007.

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Since the early 1980s, allegations of the sexual abuse of children by members of the clergy and other representatives of religious organizations have been reported in the media with alarming frequency. In North America, the majority of reports highlight the Catholic Church. Many of these allegations refer to incidents, which took place many years previously. This chapter explores three specific examples of other religious groups, that are not the Catholic Church, involved with the sexual abuse of children. These include the Church of Jesus Christ of Latter-Day Saints (Mormons), Moravians, and Orthodox Judaism (Haredi).

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