The Moravian Church is a Protestant communion closely linked to Lutheranism.该摩拉维亚教会是一个新教徒共融紧密联系在一起的路德教。 It has its roots in the Czech Reformation and is a direct continuation of the Bohemian Brethren.它有它的根在捷克改革，是一个直接的延续，波西米亚的谣言。
Influenced by the spiritual heritage of John Huss, Brother Gregory founded the Bohemian Unity of Brethren, which, having functioned within the Utraquist group of Hussites for a decade, separated in 1467 and established an independent ministry.受精神遗产的约翰胡斯，兄弟格雷戈里创办波希米亚团结的兄弟们，其中有运作内部utraquist组胡斯之徒了十年，分居在1467年，并设立了一个独立的部。 The reform movement based itself solely on the Bible, and its leaders were able to procure non Roman ordination from a bishop of the Waldenses.维新运动本身基于纯粹基于圣经，它的领导人能够购买非罗马统筹，由一位主教的瓦勒度派。
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The Moravians were pioneers in Protestant home and foreign missions, seeking renewal of European Christianity and the evangelization of the non Christian world.该moravians先驱者，在新教家庭和外国使团，寻求重建欧洲基督教与福传事业的非基督教世界。 August Gottlieb Spangenberg, sent to America in 1735, founded churches in Georgia, Pennsylvania, and North Carolina.八月状施潘根贝格，送往美国在1735 ，创办教会在佐治亚州，宾夕法尼亚州和北卡罗来纳等地。 Zinzendorf stimulated the church by his missionary leadership and religious genius, especially in community formation and cultic celebration.辛生铎夫，刺激了教堂传教，领导和宗教天才，尤其是在社会形成和邪教活动。 He also troubled the church with financial instability and devotional excesses that nearly wrecked it in the 1740s.他还困扰教会与金融不稳定和灵修的过度接近失事，它在1740年代。 After his death more moderate leadership was introduced by Spangenberg.他去世之后上较温和的领导介绍了施潘根贝格。
Moravianism is basically presbyterian in structure, and its bishops are chosen on spiritual merit to serve in pastoral and cultic roles rather than in administrative ones. moravianism基本上是长老会在结构，它的主教都是挑选出来的精神，以优异的服务，在牧区和邪教的角色，而不是在行政措施。 Composed of approximately 360,000 members, the Moravian Church has played a major role in the development of Protestant worship, evangelism, missions, and theology in the last three centuries.组成的大约36万成员，摩拉维亚教会方面发挥了重大作用，在发展的新教礼拜场所，传道，任务，内容和神学在过去的三个世纪。
James D Nelson詹姆斯d纳尔逊
Bibliography
参考书目
GL Gollin,
Moravians in Two Worlds: A Study of Changing Communities (1967); JT / KG
Hamilton, History of the Moravian Church: The Renewed Unitas Fratrum, 1722 -
1957 (1967); E Langton, History of the Moravian Church (1956).吉尔格林，
moravians在两个世界：一个研究改变社区（ 1967年） ;特鲁利/公斤汉密尔顿，历史的摩拉维亚教会：重新乌尼塔斯fratrum ， 1722 -1
957年（ 1 967年） ;电子l angton，历史的摩拉维亚教会（ 1 956年） 。
(MORAVIAN BRETHREN, or UNITAS FRATRUM). （摩拉维亚弟兄们，或乌尼塔斯fratrum ） 。
DEFINITION AND DOCTRINAL POSITION定义和学说上的立场
"Bohemian Brethren" and "Moravian Brethren" are the current popular designation of the Unitas Fratrum founded in Bohemia in 1457, renewed by Count Zinzendorf in 1722, and still active in our own day. "波希米亚弟兄" ， "摩拉维亚弟兄" ，是当前流行的指定该乌尼塔斯fratrum成立于波西米亚，在1457 ，重新计数辛生铎夫于1722年，至今仍活跃在我们自己的一天。 Placing life before creeds, the Moravian Church seeks "to exemplify the living Church of Christ constituted or regenerated men and women, while it affords a common meeting-point for Christians who apprehend dogmas variously".配售前的生活信条，摩拉维亚教会寻求"体现生活基督教会构成或再生的男人和女人，而它提供了一个共同的会晤点，为基督信徒们逮捕教条不同程度" 。 Personal faith in the crucified Saviour constitutes the chief foundation for the fellowship thus established.个人的信仰在钉在十字架上的救世主，构成行政基金会奖学金，因此建立。 Scripture is the only rule of faith, but "nothing is posited as to the mode of inspiration, for this partakes of the mysteries which it has not pleased God to reveal".经文是唯一的法治信仰，但"世上无难事假定，以模式的启发，因为这参与大的奥秘，但至今未高兴上帝透露" 。 The Trinity, the Fall, Original Sin, and "Total Depravity" are admitted, but "discussion about them is shunned".三位一体，秋季，原罪，和"整体沉沦" ，是承认，但"谈他们是畏缩" 。 The Love of God manifested in Christ - without theories about the mode - is the centre of Moravian belief and practice.上帝的爱体现在基督里-没有理论关于模式-是该中心的摩拉维亚的信念和实践。 Justification by faith alone and the necessity of regeneration "are posited as facts of personal experience".因信称义，仅及必要性振兴中华" ，是假定事实的个人经验" 。 Sanctifying grace, the need of prayer, and other public means of grace, a complete ritual, a strict discipline, "the orders of the ministry with no conception of the functions of the episcopate", ie bishops ordain, but the episcopal office implies no further ruling or administrative power (see infra in regard to Zinzendorf), Baptism and the Lord's Supper as the only sacraments, and the common Christian eschatology: Resurrection, Judgment, Heaven, Hell; such are the tenets from which Moravians are expected not to depart, whilst they are allowed to speculate about them on Scriptural lines with entire liberty. sanctifying恩典，有需要的祷告，和其他公共手段的恩典，一个完整的礼仪，要实行严格的纪律" ，命令该部没有任何的概念，职能主教" ，即主教阿拉维，但主教办公室意味着没有进一步裁决或行政权（见红外对于辛生铎夫） ，洗礼和主的晚餐作为唯一的圣礼，并共同基督教末世：复活，判断，天堂，地狱;这些都是原理，从哪个moravians是预料不会离开同时，让他们猜测他们对圣经的线路与整个自由。
HISTORY OF THE ANCIENT UNITAS FRATRUM (1457-1722)历史上的古代乌尼塔斯fratrum （ 1457至1722年）
The Bohemian Brethren are a link in a chain of sects beginning with Wyclif (1324-84) and coming down to the present day.波西米亚弟兄，是一个环节连锁教派开始wyclif （ 1324至1384年） ，并开始下降，到今天。 The ideas of the Englishman found favour with Hus, and Bohemia proved a better soil for their growth than England.理念的英国人发现，赞成与溶血尿毒综合症，并波西米亚证明了这样一条更好的土壤，它们的增长超过英国。 Both Wyclif and Hus were moved by a sincere desire to reform the Church of their times; both failed and, without intending it, became the fathers of new heretical bodies - the Lollards and the Hussites.双方wyclif和溶血尿毒综合症感动的真诚愿望，以改革教会他们的时候;均告失败，但无打算，成为父亲的新的邪教组织-l ollards和胡斯之徒。 The former were persecuted out of existence in England by Catholic rulers; the latter prospered in Bohemia, thanks to royal and national support.前者遭到迫害，出于生存在英格兰天主教统治者;后期，繁荣于波西米亚，感谢皇家和国家的支持。 The burning of John Hus at the stake for his stubborn adherence to the condemed doctrines of Wyclif (at Constance, 6 July, 1415) was considered an insult to the faith of the Bohemian nation, which, since its first conversion to Christianity, had never swerved from the truth.燃烧约翰溶血尿毒综合症，在股权，为他的固执，坚持以condemed学说wyclif （人Constance ， 1415年7月6日）被认为是一种侮辱信仰的波西米亚民族，其中，自第一次转换，以基督教，但从未摇摆不定，前后不一，从真理。 The University of Prague came boldly forward to vindicate the man and his doctrines; the party which hitherto had worked at reforming the Church from within now rejected the Church's authority and became the Hussite sect.大学来到布拉格大胆前进，以维护该名男子和他的学说;党迄今，曾在改革教会，从现在拒绝了教会的权威，并成为胡斯派节。 Divisions at once arose amongst its members.告一次出现，其中的成员。 Some completely set aside the authority of the Church and admitted no other rule than the Bible; others only demanded Communion under both kinds for the laity and free preaching of the Gospel, with some minor reforms.一些完全搁置管理局的教会，并承认没有其他规则比圣经;他人只要求共融下两种为俗人和自由传教的福音，与一些小的改革。 The former, who met for worship at "Mount Tabor", were called Taborites; the latter received the name of Calixtines, ie, the party of the Chalice.前，他们举行了祭拜"塔伯尔山" ，被称为taborites ;后者收取的名字calixtines ，即党的chalice 。 As long as they had a common enemy to fight they fought together under the leadership of that extraordinary man, John Trocznowski, known as Zizka (the one-eyed), and for fully fifteen years proved more than a match for the imperial armies and papal crusaders sent to crush them.只要他们有一个共同的敌人，以争取他们共同战斗的领导下，即不平凡的人，约翰trocznowski ，称为悉士喀（一个眼睛） ，并为充分十五年证明多于对手帝国军队和罗马教皇十字军送往粉碎他们。 Peace was at length obtained, not by force of arms, but by skilful negotiations which resulted in the "Compactata of Basle" (30 November, 1433).和平是在长度获得，而不是通过武力，而是由熟练的谈判结果在" compactata的巴塞尔" （ 1433年11月30日） 。 The compact was chiefly due to the concessions made by the Calixtine party; it found little or no favour with the Taborites.紧凑型主要是由于作出的让步所calixtine党，它发现，很少或根本没有赞成与taborites 。 The discontent led to a feud which terminated at the Battle of Lippau (30 May, 1434) with the death of Procopius, the Taborite leader, and the almost total extinction of this party.不满，引发了一场争执，其中终止战役lippau （ 1434年5月30日）与死亡的procopius ， taborite领导人，而几乎完全灭绝这个党。 The small remnant, too insignificant to play a role in politics, withdrew into private life, devoting all their energies to religion.小残，太微不足道发挥作用，在政治上，撤回到私人生活中，把自己全部的精力用宗教。 In 1457 one section formed itself into a separate body under the name of the "Brethren's Union" (Unitas Fratrum), which is now generally spoken of as the Bohemian Brethren.在第1457号一节形成自己成为一个单独的机构名义下的"兄弟联盟" （乌尼塔斯fratrum ） ，也就是现在普遍谈到，作为波希米亚弟兄。 Their contemporaries coined for them several opprobrious designations, such as Jamnici (cave-dwellers) and Pivnicnici (beerhouse men), Bunzlau Brethren, Picards (corrupted to Pickarts), etc.他们创造了当代人，他们几个opprobrious番号，如jamnici （洞穴居住者） ，并pivnicnici （ beerhouse男） ， bunzlau弟兄们， picards （败坏，以pickarts ）等。
The originator of the new sect was a certain Gregory, a nephew of the leading Calixtine preacher, Rokyzana, whose mind was imbued with the conviction that the Roman Church was helplessly and hopelessly corrupt.发端的新教派是某格雷戈里，侄子领导calixtine布道者， rokyzana ，其心充溢着一种信念，即罗马教会是无奈和绝望的腐败。 Gregory therefore decided to found a new Church in accordance with his uncle's and his own ideas of what a perfect Church should be.格雷戈里因此决定将发现一个新的教会按照他的叔叔和他自己的想法，什么是一个完美的教会应该的。 Through Rokyzana's influence he obtained leave from the governor George von Podiebrad to organize a community in the village of Kunwald near Senftenberg.通过rokyzana的影响，他得到了休假，由总督乔治冯podiebrad举办一个社区，在村kunwald近senftenberg 。 Michel, the parish priest of Senftenberg, and Matthias, a farmer of Kunwald, joined Gregory, and soon the community counted several thousand members.米歇尔教区牧师senftenberg ，萨默尔，农民的kunwald ，加入格雷戈里，很快社区计数数千会员。 Their distinguishing tenets at this early period were rather vague: abolition of all distinctions of rank and fortune, the name of Christian being the one all-sufficient dignity; abolition of oaths, of military service, etc. Governor von Podiebrad kept a vigilant eye on the growing community.其判别原理，在这么早的时期相当含糊：取消所有的区别秩和财富，人名，基督教作为一个全方位足够的尊严;取消宣誓，兵役等总督冯podiebrad保持警觉，留意日益增长的社会。 In 1461 he had Gregory and several other persons arrested on suspicion of reviving the heresies of the Taborites.在1461年他曾格雷戈里和其他几个人，涉嫌于振兴异端邪说的taborites 。 The accused admitted that they did not believe in the real presence of Christ in the Holy Eucharist, but had partaken of the bread and wine at their nocturnal meetings as common food.被告承认，他们不相信在现实中存在的基督圣体圣事，但已partaken的面包和酒，在他们的夜间会议，因为共同的食物。 They were set free, but, to avoid further interference, Gregory and his companions fled into the Lordship of Reichenau, where they lived hidden in the mountains.他们设置免费的，但是，为了避免进一步的干扰，格雷戈里和他的同伴们逃进lordship的reichenau ，他们生活在那里隐藏在山区。 There, in 1464, was held a secret assembly consisting of Brethren from Bohemia and Moravia, who accepted as basis of their creed the doctrine that justification is obtained through faith and charity and confers the hope of eternal salvation.在那里，在1464年，当时举行了一次秘密集会构成的弟兄，从波希米亚和摩拉维亚，谁接纳为基础，其教义学说认为，理由是透过信仰和慈善机构并赋予希望的永恒的救赎。 The rich were requested to abandon their wealth and worldly pomp and to live in voluntary poverty.富人被要求放弃他们的财富和世俗轻车简从，住在自愿贫困。 The Brethren were to give up private property for the benefit of the Brotherhood.兄弟被放弃的私有财产，为造福于兄弟情谊。 Anyone not observing the brotherhood of faith and practice was to be separated from the community.任何人不遵守穆斯林兄弟会的信仰与实践，是脱离社会。
Meanwhile the persecution continued.与此同时，迫害仍在继续。 The Utraquist (Calixtine) priests refused the Sacrament to the Brethren.该utraquist （ calixtine ）神父拒绝了圣餐向弟兄。 These, therefore, were forced to constitute a priesthood of their own belief.这些，因此，他们被迫在构成一个神职人员他们自己的信仰。 A bishop and a number of priests were chosen by lot, and the separation from the Utraquists became an accomplished fact.一名主教和一些神职人员以抽签方式选定，并脱离utraquists成为既成的事实。 The head of the Austrian Waldenses, who was believed to have received consecration from a real bishop, gave episcopal orders to the ex-parish priest, Michael, and Michael consecrated his friend, Matthias, bishop and ordained several priests.总部设在奥地利瓦勒度派，他们被认为已收到consecration从一个真正的主教，让主教的命令，以出厂价教区牧师，迈克尔，迈克尔consecrated他的朋友，萨默尔，主教晋牧几位神父。 The new Bishop Matthias of Kunwald then reordained his consecrator, to make him a true priest of the Brotherhood.新主教萨默尔的kunwald然后reordained他consecrator ，使他真正的牧师的兄弟情谊。 This happened in 1467 at the synod of Lhotka, near Reichenau, where also all those present were rebaptized.这件事发生在1467年举行的主教会议的勒霍特卡，近reichenau ，那里也是所有在场的人们rebaptized 。 The breach with both Catholics and Utraquists was now completed, and the Brethren began to order their community on the model of "the primitive Church".违反同天主教徒和utraquists现在完成后，和兄弟们开始命令他们对社会的模式"的原始教会" 。 The governing power centred in a council presided over by a judge.执政权力集中在一个议会主持了由一名法官审理。 Four seniors, or elders, held the episcopal power.四个老人，或长老，举行主教的权力。 The priests had no property and were encouraged to celibacy.祭司有没有财产，并鼓励独身。 The strictest morality and modesty were exacted from the faithful.最严格的道德和谦虚的人付出，从忠实。 All acts subservient to luxury were forbidden; oaths and military service were only permitted in very exceptional cases.一切行为屈从于奢侈而被禁止;宣誓及兵役的人只允许在非常特殊的个案。 Public sins had to be publicly confessed, and were punished with ecclesiastical penalties or expulsion.公众的罪过都必须公开承认，并分别处以宗教刑罚或开除学籍。 A committee of women watched with relentless severity over the behaviour of their sisters.一个委员会的妇女看着无情的严重程度的行为，他们的姐妹。 A new persecution quickly followed on the synod of Lhotka.一个新的迫害，紧接着就主教的勒霍特卡。 The Brethren defended their cause in copious writings, but in 1468 many of them were imprisoned and tortured, one was burnt at the stake.兄弟捍卫自己的事业，再用著作，但在1468年他们中的许多人被囚禁和折磨，一人被烧死在股份。 The death of the governor George von Podiebrad in 1471 brought some relief.死亡总督乔治冯podiebrad在第1471带来了一些救济。 Brother Gregory died in 1473.格雷戈里弟弟死于1473 。 From 1480 Lucas of Prague was the leading man.从1480年卢卡斯布拉格的是领导的人。 Thanks to him, and to toleration granted the Brethren by King Ladislaus II, the Brotherhood rapidly increased in numbers.感谢他，并要严惩不贷授予弟兄国王ladislaus二中，兄弟会迅速增加，在号码。 By the end of the fifteenth century there were 400 communities.到去年底， 15世纪有400个社区。 Pope Alexander VI's endeavour to reconvert the Brethren (in 1499) proved futile.教皇亚历山大六世在尽力reconvert兄弟（ 1499 ）证明是徒劳的。 About this time an internal feud in the "Unity of Brethren" led to a renewal of persecution.大约在这个时候一个内部争斗中， "团结的兄弟" ，引发了一场延续的迫害。 The Amosites, so called from their leader, Brother Amos, accused their more moderate Brethren of fomenting violent opposition to the Government in imitation of their spiritual ancestors, the Taborites.该amosites ，所谓由他们的领导人，兄弟阿莫斯，指控他们更温和兄弟的煽动暴力反对政府在模仿他们的精神祖先， taborites 。 King Ladislaus II thereupon issued a decree prohibiting the meetings of the Brethren under heavy penalties.国王ladislaus二，于是就颁布了一项法令，禁止在该次会议对兄弟下重罚。 In many places, however, the decree was left unheeded, and powerful landowners continued to protect the Brotherhood.在许多地方，然而，该法令是左置若罔闻，强大的地主继续保护穆斯林兄弟会。 Once more the king resorted to milder measures.再一次，国王以较温和的措施。 In 1507 he invited the chiefs of the Brethren to meet the Utraquists in conference at Prague. 1507他请酋长的弟兄，以满足utraquists会议在布拉格。 The Brethren sent a few rude, unlettered fellows unable to give answer to the questions of the professors.兄弟派出数粗暴，未予研究员无法作出回答的问题，教授。 The king regarded this as an insult and ordered all the meetings of the "Pickarts" to be suppressed, all their books to be burnt, and the recalcitrants to be imprisoned (1508).国王把这件事当成一种侮辱，并下令所有会议" pickarts "受压制，其所有图书被烧毁，并recalcitrants被囚禁（ 1508 ） 。
The Brethren now began to look for foreign sympathy.兄弟，现在就开始寻找外国同情。 Erasmus complimented them on their knowledge of truth, but refused to commit himself further.伊拉斯谟感谢他们在知识的真理，但他拒绝透露表示要致力于进一步。 Luther objected to their doctrine on the Eucharist, to the celibacy of their clergy, to the practice of rebaptizing, and to the belief in seven sacraments.路德反对其学说的圣体圣事，以独身他们的神职人员，到实践中的rebaptizing ，并相信在七个圣礼。 Brother Lucas answered in a sharp pamphlet and, having ascertained the low standard of church discipline among the Lutherans of Wittenberg, ceased all attempts at union.弟弟卢卡斯回答了在一个尖锐的小册子，并在查明，标准低的教会纪律，其中lutherans的维滕贝格，停止了所有的尝试联盟。 At the same time (1525) Lucas rejected the Zwinglian doctrines which some Brethren were trying to introduce.在同一时间内（ 1525年） ，卢卡斯拒绝zwinglian学说，其中一些兄弟分别尝试引进。 After the death of Lucas (1528) the government of the Brotherhood passed into the hands of men fond of innovations, among whom John Augusta is the most remarkable.去世后，卢卡斯（ 1528 ） ，政府对穆斯林兄弟会获得通过成为手中的男人喜欢创新，其中包括约翰奥古斯塔是最了不起的。 Augusta reopened negotiations with Luther and so modified his creed that it gained the Reformer's approbation, but the union of the two sects was again prevented by the less rigid morals of the Lutherans in Bohemia and Moravia.奥古斯塔重开谈判，路德等修饰他的信条，它赢得改革者的赞许，但工会的两个教派又阻止了由少僵化道德的lutherans在波希米亚和摩拉维亚。 Augusta pleaded for stricter church discipline, but Luther dismissed him, saying: "Be you the apostle of the Bohemians, I will be the apostle of the Germans. Do as circumstances direct, we will do the same here" (1542).奥古斯塔认罪，为更严格的教会纪律，但路德开除了，他说： "无论你的使徒保罗的bohemians ，我会传道者的德国人。为所欲为的情况下直接的，我们也将这样做，同时在这里" （ 1542 ） 。 Soon afterwards the Bohemian Estates were requested to join Charles V in his war against the Smalkaldic league.不久之后波西米亚屋的人要求参加查尔斯五世在他的战争对smalkaldic联赛。 Catholics and old Utraquists obeyed, but the Bohemian Protestants, having met in the house of Brother Kostka, established a kind of provisional government composed of eight members, four of whom belonged to the Brotherhood, and appointed a general to lead the armed rebels into Saxony against the emperor.天主教徒和旧utraquists服从了，但波希米亚新教徒，以面，在众院的弟弟科斯特卡，建立了一种临时政府组成的8名成员，其中4人属于这个兄弟，并任命了一位普通带领武装叛乱分子进入萨克森州反对皇帝。 Charles's victory over the Smalkaldians at Muhlberg (1547) left the rebels no choice but to submit to their king, Ferdinand I. The Brethren, who had been the chief instigators of the rebellion, were now doomed to extinction.查尔斯战胜smalkaldians在米尔贝格（ 1547 ）离开叛军别无选择，只能向自己的国王，费迪南德一弟兄，曾担任过多年行政煽动叛乱，现在注定要灭绝的危险。 John Augusta and his associate, Jacob Bilek, were cast into prison; the Brethren's meetings were interdicted throughout the whole kingdom; those who refused to submit were exiled.约翰奥古斯塔和他的合伙人雅各布bilek ，共投入监狱服刑;兄弟的会议被停职到整个英国，那些拒绝向被流放。 Many took refuge in Poland and Prussia (1578); those who remained in the country joined, at least pro forma, the Utraquist party.许多避难，在波兰和普鲁士（ 1578 ） ;那些仍然在该国的加入，至少在形式上， utraquist党。 Owing to Maximilian II's leniency and Protestant propensities, the Bohemian diet of 1575 could draw up the "Bohemian Confession of Faith" in which the principles of the Brethren find expression along with those of the Lutherans.由于马克西米利安二的宽大和新教propensities ，波西米亚人饮食1575年可制定"波希米亚供认信仰" ，在这种原则的弟兄找到表达随着这些的lutherans 。 Under Rudolph II (1584) persecution was again resorted to, and lasted with more or less intensity down to 1609, when Rudolph's Charter granted the free exercise of their religion to all Protestants.根据鲁道夫二（第1584 ）迫害再次诉诸，并持续与更多或更少强度下降到1609年的时候，鲁道夫的宪章赋予自由地行使自己的宗教所有新教徒。 No sooner, however, did external oppression relent than internal dissension broke out in the Protestant ranks.没有早晚，但是，没有外部压迫放松比内部纠纷爆发出新教的行列。 The Consistory, composed of Lutherans and Brethren, was unable to maintain peace and union between the two parties.该一致性，组成lutherans和弟兄们，是无法维持和平与职工双方的合作。 Ferdinand II, after his victory over the rebellious Bohemians at the white Mountain near Prague (1620), offered them the choice between Catholicism and exile.费迪南二后，他战胜反叛bohemians在白宫附近山区布拉格（ 1620年） ，提供给他们的选择之间，天主教和流放。 Many Brethren emigrated to Hungary, but a greater number to northern Poland, where they settled in Lissa (now in Prussian Posen).许多兄弟移居匈牙利，但更大的数目，以北部波兰，在那里定居在坠毁（现为普鲁士posen ） 。 Even to this day there are in that district seven communities calling themselves Brethren, although their confession of faith is the Helvetic.即使在今天，有在该地区7个社区，自称兄弟，虽然他们的供认，信仰的是helvetic 。 In Prussian Silesia there are also three communities of Brethren claiming descent from the Bohemian Brotherhood.在普鲁士西里西亚也有三个社区的弟兄自称出身，从波西米亚兄弟情谊。
THE BOHEMIAN BRETHREN AND ENGLAND波西米亚兄弟和英格兰
During the reign of Maximillian II and Rudolph II the Bohemian Brethren enjoyed a period of prosperity which allowed them to establish relations with younger Protestant churches.在位期间maximillian二和鲁道夫二波希米亚弟兄享有的繁荣期，让他们建立关系，与较年轻的新教教堂。 They sent students to Heidelberg and one at least to Oxford.他们派学生到海德堡和一个至少牛津。 In 1583 "Bernardus, John, a Moravian", was allowed to supply BD He had studied theology for ten years in German universities and was now going to the universities of Scotland. 1583 " 。 Bernardus ，约翰，摩拉维亚族" ，被允许供应屋宇署他研究了神学为十年，在德国大学，并正前往该大学的苏格兰。 This Bernardus, however, has left no trace but the entry in the Register of Oxford just quoted.本。 Bernardus然而，没有留下迹，但在入职登记表，牛津刚才所引述的。 The man who brought the Brotherhood prominently before the Anglican Church was Johann Amos, of Comna, generally known as Comenius.该名男子带来了穆斯林兄弟会突出地摆在圣公会是约翰阿莫斯， comna ，一般称为美纽斯。 As a scholar and educationist he was invited by his English friends to assist in improving the state and administration of the universities, then under consideration in Parliament.作为一个学者和教育家，他应邀在由他的英文的朋友，以帮助改善国家管理的大学，那么，议会正在审议。 The outbreak of the Civil War brought all these plans to naught, and Comenius returned to Germany in 1642.爆发内战带来的所有这些计划化为泡影，而美纽斯回到德国1642年。 His influence in England allowed him to set on foot several collections for his severely persecuted church in Poland: the first three were failures, but the fourth, authorized by Cromwell, produced £5,900, of which sum Cambridge University contributed £56.他的影响力在英国，使他一套步行几个收藏，为他的严厉迫害教会在波兰：一是3人的失败，但第四，授权克伦威尔，制作英镑5900名，其中森剑桥大学贡献£ 56 。 This was in 1658-59.这是在1658年至1659年。 Intercourse with the Anglican Church was kept up uninterruptedly until the remnants of the ancient Brotherhood had dwindled away and been swallowed up by other Evangelical confessions.与圣公会保持了不间断，直到残存的古代兄弟会有所减弱以外，并已吞噬了其他福音招供。 When the renewed Brotherhood was established in England it benefited by the memory of former friendly relations.当再次兄弟会成立于英格兰，它得益于记忆前的友好关系。
HISTORY OF THE RENEWED BROTHERHOOD历史上的重新兄弟
Persecution from without and dissension within wellnigh brought about the total extinction of the Bohemian Brethren.迫害从没有和纠纷内部wellnigh带来了彻底灭绝的波希米亚弟兄。 The small but faithful remnant was, however, destined to blossom into a new and vigorous religious body under the name of Moravian Brethren.小而忠实的残余，但是，注定要开花成一个新的有活力的宗教机构的名义下，摩拉维亚弟兄。 The founder and moulder of this second Unitas Fratrum was the pious and practical Count Zinzendorf (b. 1700, d. 1760).创始人和moulder的这第二个乌尼塔斯fratrum是虔诚和实际计数辛生铎夫（乙1700年四器1760 ） 。 In 1722 the Lutheran Pastor Rothe, of Berthelsdorf in Upper Lusatia, introduced to the Count, from whom he held his living, a Moravian carpenter named Christian David.在1722年路德会牧师rothe ，贝特尔斯多夫上卢萨蒂亚，介绍给计数，由他举行了他的生活，一个摩拉维亚木匠命名基督教大卫。 This man had been deputed by his co-religionists to look out for a concession of land where they could freely practise their religion.这名男子已deputed由他的同案religionists看出来了让步的土地，他们可以自由地从事宗教活动。 Zinzendorf was so far unacquainted with the history and the tenets of the Bohemian Brethren, but in his charity, he granted them the desired land, on the slopes of the Hutberg in the parish of Bertlesdorf.辛生铎夫是迄今为止unacquainted与历史和原理的波希米亚弟兄们，但他在慈善事业，他给予他们所期望的土地，就斜坡的hutberg在教区的bertlesdorf 。 In a short time emigrants from Moravia founded there a colony, call Herrnhut.在很短的时间移民摩拉维亚成立，有一个殖民地，号召herrnhut 。 The colonists worshipped at the Lutheran parish church.殖民主义者崇拜在路德会教堂。 Two years later, there arrived from Zauchenthal in Moravia five young men fully conscious of being true members of the old "Bohemian Brotherhood".两年后，有来自zauchenthal在摩拉维亚五名男青年要充分意识到作为真正的成员旧的"波希米亚兄弟情谊" 。 At once religious quarrels arose, to the annoyance of Count Zinzendorf and his friends.在一次宗教争吵出现时，向烦扰计数辛生铎夫和他的朋友们。 The count was not slow in perceiving that the colonists, all simple labourers and craftsmen, were more concerned with church discipline and Christian rules of life than with dogma.计数并不慢感知认为殖民主义者，一切简单劳动者和手工业者，更关心与教会的纪律和基督教规则的生活比教条。 Accordingly he set about elaborating a constitution for a community of which religion should be the chief concern and bond of union.因此，他正在着手制定一部宪法，为一个社会的宗教应是行政的关注和认同感为纽带的联盟。 He left Dresden and, with the pastor's leave, began to work as a lay catechist among the Brethren at Herrnhut.他离开德累斯顿，并与牧师的休假，开始工作，作为奠定讲授之间的兄弟在herrnhut 。 The community met for their religious services in their own hall where one of the Brethren, either chosen by lot or elected by the assembly, acted as minister.社会人士会面，为他们的宗教服务，在自己的大厅，其中一名兄弟，无论是通过抽签确定或由大会选举产生，担任部长。 In 1731 they seceded from the parish church and added to their usual services the celebration of the Lord's Supper. 1731他们退出教区教堂，并补充说，以他们一贯的服务，为庆祝主的晚餐。 They were divided in "choirs" according to age, sex, and calling; each choir was ruled by elders (male and female), pastors, and administrators chosen among its members.他们被分在"技巧" ，根据年龄，性别，并要求每个合唱团是由统治的长者（男，女） ，牧师，并选择管理者其成员之间。 The female choirs were distinguished by their dresses.女合唱团获得尊敬他们的连衣裙。 Widows, unmarried young men, and young women formed separate choirs under the supervision of elders.寡妇，未婚的年轻男性，和年轻妇女单独组成的合唱团的监督下，长者。 Everything at Herrnhut was controlled by the College of Elders, even matrimony, subject to the sanction of the lot.一切都在herrnhut控制了该学院的长辈，即使婚姻关系，但须以制裁该地段。 Provision was made for the poor and the sick, for prayer meetings and so forth.作出了规定，为穷人和病人，为祈祷会，等等。 Deacons, acting for the Elders, administered the property accruing to the community from donations.教务长，代理，为长老，掌管财产所得的，以社区来自捐款。 Great care was given to the education of the young, Zinzendorf being anxious to raise a generation that would perpetuate his work.特别慎重考虑到教育的青年，辛生铎夫正急欲提高一代人都将维持他的工作。 The organization of the renewed Brotherhood was complete in 1731.组织这次续约兄弟完成1731 。 It bore the stamp of the personality of its founder, a man deeply religious, nurtured in Spencer's Pietism by the two noble ladies who brought him up, and well acquainted with Catholic life from his sojourn in Paris.持怀疑态度，但这邮票个性的，其创办人，一名男子深感宗教薰陶下，在斯宾塞的pietism由两个高贵女士们，他们又带他了，熟悉天主教会从生活中，他寄居在巴黎举行。 As soon as the foundations were solidly laid at Herrnhut, Zinzendorf began to think of missionary work.一旦该基金会工作打下扎实，在herrnhut ，辛生铎夫开始认为的传教工作。 His personal connection with the Danish Court led him to choose the Danish possessions in the West Indies and in Greenland for the field of his labours.他的个人方面与丹麦法院，促使他选择了丹麦的遗物，在西印度群岛和格陵兰为外地的，他的劳动。 His first missionaries were sent out in 1732 and 1733.他的第一个传教士发出了在1732年和1733年。 Feeling, however that as a simple layman he could not well confer missionary powers, he took orders at Tübingen in 1734 and, moreover, received episcopal consecration from the Reformed court-preacher Jablonsky of Berlin, in whose family the Moravian episcopacy, originated in 1467 by a validly ordained Waldensian bishop, had been - or was said to have been - preserved.感觉，但作为一个简单的外行人，他不能好赋予的权力，传教，他听命于蒂宾根在1734年，而且，收到主教consecration从改革法院布道者jablonsky的柏林，在其家人的摩拉维亚之故，起源于1467年由具有法律效力的waldensian祝圣主教，已经-或者是说已经-保存。 Persecution was not long in coming.迫害是在不久的未来。 The orthodox Lutherans became the Brethren's bitterest enemies.东正教lutherans成为兄弟的痛苦敌人。 The Imperial Government in Vienna strongly objected to their propaganda in Bohemia, which caused Austrian subjects to emigrate and sowed discontent in the country.帝国政府在维也纳强烈反对他们的宣传，在波西米亚，从而导致奥地利科目移民离间不满，在该国。 Under imperial pressure the King of Saxony banished Zinzendorf "for ever".根据帝国压力国王萨克森放逐辛生铎夫"永远" 。 The zealous count put his exile to good use.该热心指望把他放逐到了很好的利用。 During the ten years (1737-47) of his absence from Saxony he founded congregations in Holland, England, Ireland, America; new ones also arose in Germany at Herrenhag, Neuwied, Gnadenfrei, Gnadenberg, and Neusatz.在十年（ 1737至1747年） ，他的缺席从萨克森州，他创立的毕业典礼在荷兰，英国，爱尔兰，美国，新的又出现在德国herrenhag ， neuwied ， gnadenfrei ， gnadenberg ， neusatz 。 Zinzendorf showed a special predilection for the London establishment.辛生铎夫显示一个特殊偏好，为伦敦成立。 In 1750 he fixed his residence in the English capital and from there ruled the whole "Unity of Brethren". 1750年，他的固定住所，在英文资本从那里统治着整个"团结的兄弟" 。 But in 1755 he returned to Herrnhut, which now became and remained the centre of the whole administration.但1755年，他返回herrnhut ，它现在已成为并保持该中心的整个政府。 To the present day the "Provincial Board of Elders for Germany" occupies Zinzendorf's own house at Berthelsdorf.到今天， "省董事会长老为德国"占地辛生铎夫的还有自己的房子，在贝特尔斯多夫。 The finishing touch of the new church system is the liberty enjoyed by those who join it to retain the Lutheran, the Reformed, or the Moravian Confession to which they belonged, and to be placed under the rule of Elders of the same belief.画龙点睛的新的教会制度，是享有自由的人士加入，以保留路德教，改革后，还是摩拉维亚招供他们所属的，并要放置的统治下，长老相同的信念。 This peculiar feature shows the founder's disregard for dogma and the great value he attached to Christian practice and ecclesiastical discipline.这种奇特的功能显示了创立者的漠视教条和伟大的价值，他隶属基督教实践和教会的纪律。 He held that faith and justification could only be found by individuals who were, or became, members of a religious community.他认为，信仰和理由，只能是发现个别人，或成为成员，是一个宗教社会。 However much, in this and in other points, he copied the Catholic Church, yet he was to the end a faithful adherent of the Augsburg Confession and obtained from the Consistory in Dresden an official acknowledgment that the Moravian Brethren were followers of the same faith.但是不多，在这方面及其他各点，他抄了天主教教会，但他是到去年底，忠实坚持者的奥格斯堡认罪，并已取得由一致性在德累斯顿的一位官员承认，在摩拉维亚弟兄，被追随者同样的信念。 He also succeeded after a long struggle in securing for the Brotherhood recognition by the Saxon government.他还成功地经过长期的斗争，在确保为兄弟承认撒克逊人的政府。 When, regretted by all, he died in 1760, his work and his spirit lived on in the strongly organized body of the "Unity of Brethren".时，对此表示遗憾，他死于1760年，他的工作和他的精神就住在大力组织机构的安排， "团结的兄弟" 。 No material changes have taken place since.没有物质发生了新变化，自。 In 1775 the Brethren, assembled in a synod at Barby, adopted the following statement of principles:于1775年开始营业的弟兄们，聚集在一个主教在barby ，通过了以下声明的原则：
"The chief doctrine to which the Church of the Brethren adheres, and which we must preserve as an invaluable treasure committed unto us, is this: That by the sacrifice for sin made by Jesus Christ, and by that alone, grace and deliverance from sin are to be obtained for all mankind. We will, therefore, without lessening the importance of any other article of the Christian faith, steadfastly maintain the following five points: (1) The doctrine of the universal depravity of man: that there is no health in man, and that, since the Fall he has no power whatever left to help himself. (2) The doctrine of the Divinity of Christ: that God, the Creator of all things, was manifest in the flesh, and reconciled us to Himself; that He is before all things and that in Him all things exist. (3) The doctrine of the atonement and satisfaction made for us by Jesus Christ: that He was delivered for our offences and raised again for our justification and that by His merits alone we receive freely the forgiveness of sin, faith in Jesus and sanctification in soul and body. (4) The doctrine of the Holy Spirit and the operation of His grace: that it is He who worketh in us conviction of sin, faith in Jesus, and pureness in heart. (5) The doctrine of the fruits of faith: that faith must evidence itself by willing obedience to the commandment of God, from love and gratitude." "行政学说哪个教会的弟兄坚持，哪些是我们必须要保存一笔无价瑰宝致力于讲给我们的是：由牺牲，为单发了言耶稣基督，并表示，仅恩典和救我们脱离罪恶要得到全人类的，所以我们没有减轻的重要性，任何其他条款的基督教信仰，始终不渝地坚持了以下五点： （ 1 ）学说的普遍沉沦的人：有没有健康在男子，并说，自秋天，他没有权力，无论左，以帮助自己。 （ 2 ）中庸基督的神：上帝造物的一切事物，主要表现在肉体中，并调和我们自己这是他以前所有的东西，并在他身上所有的东西存在。 （ 3 ）中庸赎罪，并取得了满意的，为我们的耶稣基督：他是交付我们的罪行，并再次提出，为我们的理由，并指出他的优点我们仅获得自由赦罪的，在信仰耶稣和成圣，在灵魂与身体。 （ 4 ）中庸之道圣灵和运作他的恩典：这是他worketh在我们信念的罪过，信仰耶稣和纯净的心。 （ 5 ）学说的成果信仰：信仰必须证据本身所愿意服从的诫命神的，从爱与感激" 。
Faith in the Redemption and entire surrender of self to Christ (with Whom in 1741 a spiritual covenant was made) are held to be the very essence of religion.信仰在赎回及整个投降自我，以基督（与谁在1741年精神文明公约作了） ，认为是非常重要的宗教。 The will of Christ was ascertained by casting of lots as the final sanction in case of marriage (until 1820), in the election of superiors (until 1889), etc. Zinzendorf ruled as bishop over all the communities, both in Europe and America, but since his death the episcopal office has remained a mere title.该会的基督被确定拈阄作为最后制裁的情况下结婚（直到1820年） ，在这次选举中的上级（直至1889年）等。辛生铎夫裁定为主教超过所有社区，无论是在欧洲和美洲，但由于他的去世主教办公室仍然是一个纯粹的标题。 In 1857 the British and American Unity became independent; the only bond of union being now the General Synod held once every ten years.在1857年美国和英国的团结，成为独立;唯一债券的联盟，现在正一般主教举行了一次十年。
THE MORAVIANS IN ENGLAND该moravians英格兰
The beginnings of the Brethren's Church in England are an interesting chapter in the commerce of thought between Germany and that country.开始的弟兄的教会在英格兰是一个有趣的篇章，在商业的思路与德国及该国。 The German dynasty on the English throne had attracted a strong colony of their countrymen; towards the middle of the eighteenth century London alone numbered from 4000 to 5000 Germans among its inhabitants.德国王朝对英语宝座，吸引了强大的殖民地，他们的国人;迈向中东的十八世纪的伦敦单独编号，从4000年至5000年间，德国人，其居民。 These would naturally be in sympathy with the Brethren.这些自然会同情与弟兄。 But the "Religious Societies" founded by Doctor Smithies, curate of St. Giles, and Dr. Horneck, of the Lower Palatinate, together with the writings of William Law-the father of the religious revival of the eighteenth century-had prepared the minds of many Englishmen for stronger spiritual food than that offered by the established religion.但是， "宗教社团"成立，由医生smithies ，牧师的圣贾尔斯，博士和horneck ，较低的皇帝行宫遗址，连同有关的著作威廉法之父的宗教复兴， 18世纪-已准备的头脑许多英国人更强有力的精神食粮，比上所建立的宗教。 Horneck was a German Pietist, and William Law, in his "Serious Call", sets up a standard of perfection little short of Catholic monasticism. horneck是德国虔信，和威廉法，在他的"严重呼叫" ，建立了一个标准的完善，很少短期的天主教修道院。 John Wesley, who confesses that he was stimulated into activity by William Law, at first sought satisfaction of his spiritual cravings in the Moravian Brotherhod.约翰韦斯利，他承认，他被刺激到活动由威廉法，先寻求满意的，他的精神渴望，在摩拉维亚brotherhod 。 He, with three other Oxford Methodists, met the Moravian Bishop Nitschmann and twenty Brethren at Gravesend, where they were waiting for the vessel that was to carry them all to Georgia (1736).他，与其他三牛津卫会见摩拉维亚主教nitschmann和第二十六弟兄在gravesend ，他们将在那里等待着该船是进行所有出租格鲁吉亚（ 1736 ） 。 The Englishmen were favourably impressed with the religious fervour of the Germans, and a fruitful friendship sprang up between them.在英国人人良好的印象，与宗教狂热的德国人，一个富有成果的友谊摆出来，他们之间。 As early as 1728 Zinzendorf had sent to England a deputation headed by the Moravian Johann Toltschig "to tell such as were not blinded by their lusts, but whose eyes God had opened, what God had wrought".早在1728辛生铎夫已送往英国的代表由主管摩拉维亚约翰toltschig " ，以告知如不利令智昏，他们的性欲，但其眼睛上帝打开，什么上帝紧张得要命" 。 Countess Sophia von Schaumburg-Lippe, Lady-in-Waiting at the English Court, used her influence in their behalf, but was unable to counteract the opposition of the Lutheran court-chaplain Ziegenhagen. countess上智冯绍姆堡- lippe ，夫人在等待，在英国的法院提出诉讼，用自己的影响力，他们的代表，但未能抵消反对路德法院牧师ziegenhagen 。 The embassy had little or no result.使馆几乎没有或根本没有效果。 Other visits followed at intervals, most of them by missionaries and emigrants on their way to America.其他访问之后间隔，他们大多数是由传教士和移民，他们到美国。 On the occasion of such a visit Zinzendorf himself induced some young people to form a society for the reading of the Bible, mutual edification, abstention from theological controversy, brotherly love, etc. It was the first step towards realizing his ideals in England.在纪念这样的访问辛生铎夫本人诱发一些年轻的人，形成一个社会，为读的圣经，互相启迪，弃权从神学争论，但兄弟般的爱，等等，实在是第一步，实现了他的理想，在英国。 The next step was Peter Boehler's zealous preaching to the "religious societies" and the working classes.下一步是彼得伯勒尔的热心传道，以"宗教社团"及劳工阶层。
It was Boehler who founded the religious society in Fetter Lane of which John Wesley became a member, and for which he framed most of the rules; it seems also due to the influence of Boehler that John and Charles Wesley "found conversion" (June, 1738), yet not a conversion exactly of the Moravian type.这是伯勒尔，他们创立了宗教的社会中的束缚里，其中约翰韦斯利成为会员，并为他诬陷大部分的规则，它似乎也是由于受伯勒尔说，约翰和查尔斯韦斯利， "发现转换" （ 6月， 1738 ） ，但至今没有一个确切的转换的摩拉维亚类型。 A visit of John Wesley to the German centres made it clear that the Brotherhood had no room for two men like Zinzendorf and Wesley, both being born leaders of men, but having little else in common.参观的约翰韦斯利向德国中心亦明确表示，兄弟已没有空间，为两男像辛生铎夫和韦斯利，都出生领导人的男性，但几乎没有其他共同点。 Little by little Wesley became estranged from the Brethren, and his former friendship turned to open hostility (12 November, 1741), according to Wesley's journal).点点韦斯利疏离，从弟兄们，和他的前任友谊转化成公开的敌意（ 1741年11月12日） ，根据韦斯利的杂志） 。 At a meeting in Fetter Lane Wesley accused the Brethren of holding false doctrines and left the hall exclaiming: "Let those who agree with me follow me."在一次会议上的束缚里韦斯利指责兄弟控股虚假理论，并离开大厅大叫： "让那些同意我的跟我来" 。 Some eighteen or nineteen of the members went out after him, the rest called upon the Brethren to be their leaders.一些在18或19个成员出去后，他说，其余的呼吁弟兄，要他们的领导人。 Thus a religious society of the Church of England became a society of the Brethren.因此，宗教社会的英国教会，成为社会的谣言。 After their rupture with Wesley the Brethren began to work on their own account in England.后破裂韦斯利兄弟便开始着手自己的账户，在英格兰。 Professor Spangenberg organized the young church with rare talent, and its activity spread far and wide in the provinces, even to Scotland and Ireland, but their success was greatest in Yorkshire.教授施潘根贝格有组织年轻教会与难得的人才，其活动分散面广，在全国各省，甚至苏格兰和爱尔兰，但他们的成功是最大的，在约克郡。 They also came in for some persecution from people who still confused them with the Methodists.他们还来到在一些迫害的人，还是他们的困惑与卫理。 The legal status of the Brotherhood was now to be determined.法律地位的兄弟情谊，现在能确定。 They did not wish to be classed as Dissenters, which would at once have severed them from the Anglican Church, and, on the other hand, the Anglican Church, disowned them because they neither had Anglican orders nor did they use the Boo of Common Prayer.他们不希望被归类为异议人士，这将在一旦完成了他们从圣公会教堂，而且，在另一方面，圣公会，六亲不认，因为他们都不具备英国国教订单，也没有使用建筑物条例执行处共同祈祷。 Archbishop Potter would grant them no more than the toleration accorded to foreign Protestants.大主教波特将给予他们不超过严惩不贷给予外国新教徒。 To obtain a license from a Justice of the Peace they had to adopt a name, and Spangenberg decided on "Moravian Brethren, formerly of the Anglican Communion".为了得到政府授权，太平绅士，他们不得不采取姓名，及施潘根贝格决定对"摩拉维亚弟兄们，从前的英国圣公会" 。 This name implied a new denomination and led to the immediate formation of the first congregation of Brethren of English nationality (1742).这个名字隐含的一个新的面额，并导致立即成立首众兄弟的英语国籍（ 1742 ） 。 Zinzendorf greatly objected to the name of Moravians being given to his Brethren whom he considered as an ecclesiola in ecclesiâ, a select small church within a greater one, which might exist in almost any denomination.辛生铎夫大为反对的名义moravians正考虑将他的弟兄，他被视为一个ecclesiola在ecclesiâ ，一个专责小教堂在一个更大的一个，这可能是存在于几乎任何一个面额。 The proposed designation, "Old Lutheran Protestants", was distasteful to English members.拟议的称号， "老路德派新教徒" ，是distasteful以英语成员。 They resolutely clung to the names "United Brethren" and "Moravians" as their official and popular designations, and the "Bill for encouraging the people known by the name of Unitas Fratrum or United Brethren to settle in His Majesty's colonies", passed in 1749, gives official sanction to the old name, recognizes that the Brethren belonged to an "ancient protestant and episcopal Church", and maintains their connection with Germany.他们坚决醉心于他们的姓名： "美国兄弟" ， " moravians "作为其官方与民间番号，以及"法案，以鼓励人们所认识的名字乌尼塔斯fratrum或美国兄弟定居在国王陛下的殖民地" ，通过在1749年给予正式制裁，以原来的名字，认识到这弟兄中，属于一种"古老的新教和圣公会" ，并能保持其涉嫌与德国。
BEGINNINGS OF THE MORAVIAN CHURCH IN AMERICA开端的摩拉维亚教会在美国
In 1734 Zinzendorf obtained for thirty families of banished Schwenkfelders (adherents of Kaspar von Schwenkfeld) a home in Georgia which had just been carved out of the Carolina grant "to serve as an asylum for insolvent debtors and for persons fleeing from religious persecution".在1734辛生铎夫获得了30个家庭的放逐schwenkfelders （遗民kaspar冯schwenkfeld ）一个家在格鲁吉亚，其中刚刚被瓜分的南卡罗来纳州金" ，以作为收容无力偿债的债务人和为逃避政治迫害宗教" 。 These exiles, however, found it preferable to join an older colony in Pennsylvania.这些流亡者，但是，发现它最好是参加一个旧殖民地，在宾夕法尼亚州。 The Brethren now conceived the plan of securing for themselves in Georgia a home of refuge in time of persecution.兄弟现在所构思的计划，确保自己在乔治亚州的家中避难，在当时的迫害。 The governor general, Oglethorpe, granted them 500 acres, and Spangenberg, the negotiator, received a present of 50 acres for himself, a part of the site on which the city of Savannah now stands.总督一般， oglethorpe ，赋予他们500英亩，施潘根贝格，谈判代表，收到了，目前50英亩，为自己的一部分，该网站上市草原现已达到。 The first eleven immigrants reached Savannah 17 April, 1734, led by Spangenberg.今年首十移民已达草原1734年4月17日率领由施潘根贝格。 Bishop Nitschmann brought over another twenty, 7 February, 1736.主教nitschmann带来另二十， 1736年2月7日。 The work of evangelizing and colonizing was at once vigorously taken in hand and carried on with more courage than success.工作的福传和殖民化是在一次大力采取在手，并进行更多的勇气比成功。 The climate, wars, enmities from within and without, checked the growth and cramped the organization of the Brotherhood.气候，战争，仇恨，从内部和外部，检查了增长和拥挤组织穆斯林兄弟会。
PRESENT CONDITION OF THE MORAVIAN BODY目前的状况，以及摩拉维亚机构
The outcome of their faithful struggles during 175 years is shown in the subjoined statistics, and may be read in detail in the "Transactions of the Moravian Historical Society," Vol.结果，他们的忠实斗争期间一百七十五年，是表现在subjoined统计，并可以详细阅读，在"交易的摩拉维亚历史社会" ，第一卷。 VI:六：
Statistics for America (from "The Moravian," 13 March, 1907).- On the 1st of January, 1907, there were in the five northern districts of America 96 congregations with 13,859 communicants, 1,194 noncommunicants, and 5,316 children; a total membership of 20,369; an increase of 228 over the previous year.统计美国（选自"摩拉维亚" ， 1907年3月13日） 。 ─对1907年1月1日，有在北部五个地区的96个美国教区与13859 communicants ，第1194 noncommunicants ，和5316年的儿童;会员总数对20369 ;增加了228个，比前一年。 In Sunday schools there were 9,666 pupils under 1,156 officers and teachers, a total membership of 10,822, against 11,012 in the preceding year, implying a loss of 187.在周日的学校有9666名学生，根据1156号人员和教师，会员总数为10822 ， 11012对，在此之前的一年，这意味着损失187 。 Receipts from all sources: 31 December, 1906, $145,517.67; a decrease of $8,006.19 on 1905.收益来自各方面的资料： 1906年12月31日， 145517.67美元;下跌8006.19美元于1905年。 Expenses exactly balance receipts.费用正是平衡收据。 In the Southern Province of America there were on the 1st of January, 1907, 3,703 communicants, 320 non-communicants, 1,819 children; total, 5,842.在南部省份，美国有对1907年1月1日， 3703 communicants ， 320个非communicants ， 1819年儿童;总额， 5842 。 Sunday schools contained 3,883 pupils, 323 officers and teachers; total, 4,206.- Total membership in both provinces: 26,211 against 25,877 in 1906- an increase of 334.周日学校载3883名学生， 323名教师，共计4206 .-会员总数在这两个省份： 26211对25877 ，在1906年-增加了3 34。
In Great Britain and Ireland, the Moravian Church numbered on the 31st of December, 1906, 41 congregations, with a total membership of 6,343; an increase of 211 on 1905; 5,072 pupils attended Sunday schools, with 568 teachers; there were also 213 pupils, with 5 teachers, in 5 day schools, and 305 scholars, with 38 teachers, in 5 boarding schools.在大不列颠及爱尔兰，摩拉维亚教会编号对1906年12月31日， 41岁的毕业典礼，共有成员6343年;增加了211对1905年; 5072名学生参加了周日学校，有568人的教师;此外，还有213名学生， 5个教师，在为期5天的学校，和305学者， 38个教师， 5个寄宿制学校。
The German Province, 31 December, 1905, had 25 congregations, with a total membership of 7,958, of whom 5,795 were communicants; 50 missionary centres ministered to about 70,000 (the "Diaspora").德国的省， 1905年12月31日，有25个教区，会员总数为7958名，其中5795名communicants ; 50传教中心ministered约70000 （ "散居" ） 。
The Mission Fields of the Moravians: In North America, Labrador, begun 1771; Alaska, 1885; California, 1890.-In Central America, Mosquito Coast, 1849.-In South America, Surinam, 1735, Demerara, 1878.-In the West Indies, Jamaica, 1754; St. Thomas, 1732, St. Jan, 1754; St. Croix, 1740; Antigua, 1756; St. Kitts, 1777; Barbadoes, 1765; Tobago, 1790; Trinidad, 1890.-In Africa, Cape Colony, East and West, 1736; German East Africa, 1891.-In Asia, West Himalaya, 1853; Jerusalem, Leper House, 1867.-In Australia, Victoria, 1849; North Queensland, 1891.特派团领域的moravians ：在北美，拉布拉多，开始了1771年;阿拉斯加， 1885年;加利福尼亚州， 1890. -在中美洲，蚊子海岸， 1849. -在南美洲，苏里南， 1735 ，德梅拉拉， 1878. -在西印度群岛，牙买加， 1754年，圣托马斯， 1732年，圣扬， 1754年，圣克罗伊岛， 1740年;安提瓜， 1756年，圣基茨， 1777年; barbadoes ， 1765 ;巴哥， 1790 ， ;特立尼达， 1890. -在非洲，歌连臣角殖民地，东方和西方， 1736年，德国东部非洲， 1891. -在亚洲，西喜马拉雅， 1853年;耶路撒冷， leper房子， 1867. -在澳大利亚，维多利亚， 1849/2836 ;昆士兰北部， 1891 。 The work is carried on by 470 missionaries of whom 76 are natives.这项工作进行了由470名传教士，其中有七十六宗土人。 Bohemia and Moravia are also counted among the mission fields.波希米亚和摩拉维亚也算各团场。 The mission work there, like that of the foreign missions, is a joint undertaking of all the Provinces of the Church.特派团工作，因此这样的外国使团，是一个共同事业的所有省份的教会。 In December, 1905, the total membership was 984; income (of which £111 was from the British Province), £1761, 16/4; outlay, £1,991, 10/9.去年12月， 1905年，共有成员984名;收入（其中111英镑，是由英国） ，英镑， 1761年， 16 / 4 ;支出英镑， 1991年，第10 / 9 。
Publication information Written by J. Wilhelm.出版信息写了J.威廉。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to Christian unity in Jesus' name The Catholic Encyclopedia, Volume II.致力于基督信仰合一委员会奉耶稣之名的天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
CAMERARIUS, Historica narratio de Fratrum orthodoxorum ecclesiis in Bohemia, Moravia, et Polonia (Frankfurt, 1625); BOROWY, sv Bruder, Bohmische in Kirchenlex., II; HAMILTON, A History of the Moravian Church, or the Unitas Fratrum (Bethlehem, Pa., 1900); WAUER, The Beginnings of the Brethren's Church in England (Baildon, near Shipley, Yorks, 1901); The Moravian (official organ of the N. Prov. Of the Unitas Fratrum in America); The Moravian Messenger.- See also Bibliography prefixed to SCHWEINITZ, History of the Unitas Fratrum. camerarius ， historica narratio德fratrum orthodoxorum ecclesiis在波希米亚，摩拉维亚等博罗尼亚（美因河畔法兰克福，第1625 ） ;布罗维， sv bruder ， bohmische在kirchenlex ，二;汉密尔顿，一个历史的摩拉维亚教会，或乌尼塔斯fratrum （伯利恒，巴勒斯坦权力机构， 1900 ） ; wauer ，开始了弟兄的教会在英格兰（ baildon ，近希普利， yorks ， 1901年） ;摩拉维亚（官方机构的12省的乌尼塔斯fratrum在美国） ;摩拉维亚信使.-也见书目后缀schweinitz ，历史的乌尼塔斯fratrum 。
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