Herrnhut, were to be considered congregations of the Lutheran Tropus, others (like Herrnhaag) as belonging to the Reformed Tropus, could not be practically carried out in Europe. In Pennsylvania, on the other hand, this idea was apparently already being realized. The Moravian, the Lutheran, the Reformed Churches were as yet in the most incipient states of their existence; there was no distinct organization or connection of the different congregations of one confession. By far the greater part of the Lutheran and German Reformed congregations of Pennsylvania, as well as the "Pilgrim Church" at Bethlehem and the Moravian colony at Nazareth, were joined under one General Synod, which, as "the Church of God in the Spirit," had theoretically an independent position, though practically it was under the indirect influence of Count Zinzendorf. Spangenberg was now sent to America, not only to superintend the affairs of the Bethlehem congregation and the Moravian Missions among the Indians, but also to continue the work commenced by Count Zinzendorf during the Pennsylvania Synods, and to be, as it were, the center for the three united Churches. Therefore, at Herrnhaag, on June 15, 1744, he was consecrated a Bishop, by Bishops Zinzendorf and Frederick de Watteville. Under the influence of the current mode of thought, it was becoming the custom to consecrate Bishops for each Tropus, as, for instance, Frederick de Watteville for the Reformed Tropus, and John Langguth for the Lutheran Tropus; but Spangenberg's consecration was as Vicarius Generalis Episcoporum in America (or Vicar General of the three Tropoi) in puncto ordinationis. That is, he received from the Unitas Fratrum ecclesiastical power and authority to ordain, not only ministers of the Moravian Church, but also Lutheran and Reformed pastors. It must be noted, however, that this power

was not acknowledged by the Lutheran or Reformed opponents of the Brethren's Church.

Besides this ecclesiastical office, Spangenberg held another peculiar office which, however, referred only to a certain time and to the peculiar situation of the congregation at Bethlehem. According to a decision of the London Conference of 1741, which was confirmed by Lot, he was appointed Chief Elder for the "Church of the Pilgrims" at Bethlehem and of all real Moravian Brethren scattered over the country. For though Leonhard Dober had resigned the office of General Elder of the Church and the Brethren assembled at London (September 16, 1741) had felt that no one could comply with the requirements of this office but He who is the Lord and Head of His Church; though that which justly may be considered the Magna Charta of our churchgovernment, that Christ, and He alone, is the General Elder, the Head and Ruler of the Moravian Church, had been published to the European congregations, still Spangenberg, the Vicarius Generalis Episcoporum in America, was-by an especial decision of the Lot-for the time being appointed per Americam in Presbyterio Vicarius. That is, the Chief Eldership of Jesus, though known and appreciated by the European brethren and sisters, was for the present not to be published in America. Strange as this may appear, subsequent events fully justified this decision; for the promulgation of these ideas to people who had never before had any connection with the Moravian. Church, and therefore could neither understand nor appreciate them, might have done more harm than good.*

4 Even now, while we write, we are doubtful whether all our readers, especially those not belonging to, or not knowing the Moravian Church, will fully understand our meaning. But we refer them for further information to historical documents, namely, the Memorial Days of the Renewed Church of the Brethren, pp. 184-222. See also many of our hymns and Cræger's Brethren's History, II, p. 62.

Spangenberg had a very faithful and efficient assistant in his wife, Mary. She was one of the most extraordinary women of the olden times, of lively temperament and great energy of character. Born in Dresden in 1696 (February 25), she had married a Dr. Immig and, on their becoming acquainted with Count Zinzendorf, had gone to Herrnhut in 1727, where her husband died the next year. She was one of the first female elders of the congregation, and served for twelve years as spiritual laboress of the widowed sisters, at the same time assisting Brother Martin Dober in the outward concerns of the congregation in Herrnhut. She had too practical a mind ever to become sentimental; was serious, faithful, sometimes rather severe and imperious to those under her authority; well versed in domestic affairs, especially since she had had the charge of the housekeeping of the "pilgrim congregation" at Marienborn, and was therefore peculiarly adapted to direct the Bethlehem Economy. She was also an efficient and fluent speaker, at any time ready to keep a meeting for the sisters. Generally esteemed, she was more feared than beloved. She was usually called "the Mother," and acted as such with great fidelity in Bethlehem until 1748. She died at Herrnhut in 1751.

HAVING landed at New York, Spangenberg first visited the Indian Mission in Checomeko, where the missionaries, harassed and persecuted by their English neighbors, were not a little comforted by his judicious counsels. He then proceeded to Bethlehem, where he arrived on November 30, 1744, and at once entered upon the discharge of his manifold official duties. The amount of labor performed by Bishop Spangenberg is

almost incredible, for his activity was directed to a variety of subjects, each of which would seem sufficient for an ordinary man.

1. Being sent to America by the Directing Board of the Unity, which was centered at that time in Count Zinzendorf and his immediate assistants, one of his duties was to conduct the correspondence with his European brethren. This correspondence was very important in the early times of the Church, when the whole connection of the work of the Brethren in America with their European brethren depended thereon.

2. To him, as Chief Elder of the Moravian Brethren in America, was committed the especial care of souls of all the European colonists settled at Bethlehem and Nazareth, and many a time, especially at communion seasons, all the brethren and sisters of these settlements had private religious conversation with him or his wife. Thus he was the confidant and adviser of all, in the most important concerns of the soul.

3. He was also the pater-familias (the father of the family), the chief steward of the rapidly extending Family Economy of Bethlehem and Nazareth, ably and faithfully assisted by his wife, especially in the first years of great poverty. Well acquainted with the financial affairs of the Church, and knowing what great expenses had to be met in all the new settlements of the Brethren in Europe, he was loath to demand funds from Europe, and preferred to sacrifice his own private property, without, however, demanding the same from any of his brethren.

4. As superintendent of the missionary affairs of the Brethren in America, he had not only to care, outwardly and inwardly, for the Indian Missions, but the Missions in the West Indies and Surinam were also, to a great extent, committed to his charge. To procure the

necessary means, he proposed in August, 1745, the establishment of a "Society for the Furtherance of the Gospel," which was organized at a Synod in Lancaster in December and existed for about ten years.

5. Lastly, the General Synods demanded a good deal of his time and labor. He not only presided at these meetings, but generally wrote the very compendious reports of the proceedings.

Three Synods of this kind were held in 1745. The first met in Frederick Township, probably in Henry Antes' house, on March 21 and 22, and was attended by one hundred and four members. Among these are named three Elders of the Brethren's Church, namely, Spangenberg, Anthony Seyffert, and Nathanael Seidel, ten brethren who served as Lutheran pastors in different congregations, three ministers of Reformed congregations, twelve wardens and trustees of congregations in Bethlehem, Nazareth, Tulpehocken, Philadelphia, Germantown and Oley, eight missionaries, and others. Pastor Laurence Theophilus Nyberg, sent by the Swedish Consistory to the Lutheran congregation at Lancaster, attended this Synod, and was received as a member of it. The following passage contains the spirit of the report:

"As the Synod still adheres to its original plan of affording to all the children of God, though of different denominations, an opportunity, not only of strengthening the bond of Christian fellowship, but of assisting each other in the mutual prosecution of the work of God in this country; therefore, be it resolved, in order to avoid confusion and to prevent disorderly men from entering into the ministry, that all the Lutheran and German Reformed ministers of the congregations in connection with this Synod, be ordained only by Bishop Spangenberg." The second Synod convened at Bethlehem, August 18 and 19. About two hundred members attended,