By Philip Lockley
This ebook explores the trans-Atlantic background of Protestant traditions of communalism – groups of shared property.
The sixteenth-century Reformation could have destroyed monasticism in northern Europe, yet Protestant Christianity has now not continually denied universal estate. among 1650 and 1850, quite a number Protestant teams followed communal items, often after crossing the Atlantic to North the United States: the Ephrata neighborhood, the Shakers, the concord Society, the neighborhood of real suggestion, and others. Early Mormonism additionally constructed with a communal measurement, demanding its surrounding Protestant tradition of individualism and the loose marketplace. In a chain of focussed and survey reviews, this publication recovers the trans-Atlantic networks and narratives, principles and affects, which formed Protestant communalism throughout centuries of early modernity.
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630. 297–318. 2 MAPPING PROTESTANT COMMUNALISM, 1650–1850 25 Atlantic became much the more popular continent for the practice of Protestant communalism. In some parts of Europe, if Protestant bodies sought to found distinct settlements for themselves, local laws of landownership could stand in the way of shared ownership. 49 Keil was born in Prussia, and emigrated to the United States in his midtwenties in 1836. At this age he appears to have held various Pietist beliefs, influenced by the distinct Erweckung or religious revival in northern Germany that gathered strength during the 1820s.
1057/978-1-137-48487-1_3 39 40 J. BACH that drew together a communal settlement around his hermitage, which he would name ‘Ephrata’. Beissel’s words, quoted in 1786 in Ephrata’s internal history, Chronicon Ephratense, point to the complex connections the Ephrata community had in the Atlantic world, from its beginnings and until late in the eighteenth century. Indeed, the Ephrata community is best understood within the network of personal acquaintances, correspondents, printed religious material, even music and folk art that connected continental Europe and colonial North America, by way of Britain, and the Caribbean.
73 This theology implied that aspects of the millennial age were believed to be already realized for a select body of believers. 74 For other early Victorians, Romanticism encouraged an imagining of the past more than an apocalyptic future, leading to a radical change in attitude to medieval and ancient history. Monasticism, in particular, came to be viewed with far less Protestant suspicion, and cast in a new light by some confronting the treatment of the poor in emerging industrial cities. A common reflection was that the poor had been better off in the Middle Ages, cared for by a network of religious houses providing education and relief for the sick and hungry.
