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This thesis is about how Moravian women in the community of Salem, North Carolina, challenged the policies of the church in order to gain more autonomy in the late 18th century. Settling into the Piedmont, these women encountered excessive materialism and a widely accepted racial hierarchy, which challenged the simple life of the Moravian community. I argue that although historians of Moravians have explored the dissent in the Salem community, they have not considered the desires of Moravian women and how their environment shaped them. Moravian Elders struggled to keep their congregation in line and were greatly concerned with the conduct of women. Young women running away with outsider men reflected poorly on their patriarchal control. Married women who conducted their households in a way that contradicted the guidance of the Elders, seemed to threaten the future of their community by corrupting the youth. Despite the efforts of the Elders to contain dissent, they were sometimes pushed to adjust their policies. Using the disciplinary records of the Elders, memoirs, the Single Sisters Diary, and various documents from the congregation, I examine the experiences and actions of Moravian women prior to their arrival in Salem and shortly after, the dissent and desires of Single Sisters, and how Married Sisters navigated the rules of the Brethren to run their own households. Despite the attempts of the Elders to curb disobedient behavior, many women were successful. Moreover, the disobedience of Moravian women exemplifies how women were involved in changing the Moravian church and the development of the Piedmont culture by challenging the policies of the church and seeking opportunities for freedom. / Master of Arts / In the second half of the eighteenth century, a group of German Lutheran reformers or Pietists, called the Moravians, started a congregation and community in the Piedmont region of North Carolina. Largely surrounded by small communities that were embracing materialism and benefiting from enslaved labor, Moravian Elders struggled to keep their congregation in line. This thesis examines how single and married Moravian women disobeyed the policies of the community in order to gain control over their marriages, work, and homes. These women navigated the spaces around them, southern racial hierarchy, and opportunities for dissent to garner some control over their lives and push back against the rules of the Elders. In this thesis, I argue that white Moravian women used private and public spaces to bend or break the rules of the Elders and gain new freedoms and autonomy. Furthermore, Moravian women had to consider their identities as white Moravian women in a slave owning society, which implied that they were superior to enslaved Black individuals. Due to these influences, Moravian women were inspired to dissent and challenge the Elders, which in turn inspired changes in the policies of the Moravian church.

This study suggests that Blake’s works can be understood as ‘conversion works,’ which seek to facilitate a broadly defined perceptual, spiritual, and intellectual conversion in the reader/viewer. This conversion is manifested in various ways in the texts, images, narrative structures, and style of Blake’s works. Part I discusses the genesis of the narrative of Blake’s own conversion and introduces critical discussions of the conversion narrative as a genre, showing how the predominant interpretative paradigm of the conversion narrative (as an autobiographical reportage describing a one-off experience) is challenged by the shapes that conversion narratives have taken throughout history, suggesting a broader definition of conversion literature. In Part II, I analyze Blake’s depictions of Christ in his illustrations to Night Thoughts in relation to eighteenth-century Moravian art, and the way in which they are later used in The Four Zoas. I discuss how Milton can be understood as a multilayered conversion narrative, how the manifestation of conversion in Jakob Boehme’s works might have influenced it, and how a related conversion is manifested in Jerusalem (1804-20). Finally, I show how Blake represents conversion in his illustrations to Pilgrim’s Progress and the Book of Job, emphasizing the importance of vision and the inclusion of protagonist and viewer in the divine body. Together, these analyses show conversion as a gradually developing presence in Blake’s works, exploring the conversion moment as a way into the shared salvific space of the body of Christ for fictive characters, author, and reader or viewer together.

Typescript (photocopy). / Digitized by Kansas Correctional Industries

Univ., Magisterarbeit u.d.T.: Graf, Matthias: Zinzendorf und die Herrnhuter Brüdergemeinde in der Grafschaft Büdingen--Mainz, 2005.

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History can be used as a way of studying the nutritional adequacy of past diets. The Moravians of Salem, North Carolina, were the focus of this study. Various documents were examined to gather information on the crops grown, foods eaten and daily lifestyle. Seasonal diets (spring, summer, fall, winter) were reconstructed and computer analyzed for nutritional content. The results were compared to the twentieth century data for Southern U.S. residents from the 1987-88 Nationwide Food Consumption Survey (NFCS) provided by the Human Nutrition Information Service of the USDA. Both data sets were compared to the RDA for females ages 19 - 24 years old. Overall, the Moravian diets contained high amounts of animal products, bread, fruits and vegetables. Significant differences between the diet of 1775 and 1987 data were indicated for the following nutrients: kilocalories, carbohydrate, fat, saturated fat, cholesterol, riboflavin, calcium, phosphorus and iron. The Moravian diet was below 100 percent of the RDA for: vitamin B6, vitamin C, vitamin E, calcium, and magnesium. Carbohydrates, cholesterol, vitamin B6, vitamin E, calcium, phosphorus, magnesium, iron and zinc were the nutrients below 100 percent of the RDA for the 1987 data. The Moravian diet seemed more balanced than the 1987 data. Perhaps the Moravians practiced a few of the guidelines taught in current nutrition education. Fresh fruits and vegetables and moderate alcohol consumption were common to the diet. In addition, activity levels were higher due to the lifestyle of early America. The results indicate that history can be a learning tool for nutritionists in predicting trends for the future. / Master of Science

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!