DOCUMENT RESUME SO 032 158 ED 463 185 LaBelle, Diane AUTHOR Bethlehem, Pennsylvania: A Moravian Settlement in Colonial TITLE America. Teaching with Historic Places. National Park Service (Dept. of Interior), Washington, DC. INSTITUTION National Register of Historic Places. 2000-00-00 PUB DATE NOTE 27p. Teaching with Historic Places, National Register of Historic AVAILABLE FROM Places, National Park Service, 1849 C Street, N.W., Suite NC400, Washington, DC 20240. For full text: http://www.cr.nps.gov/nr/twhp/wwwlps/lessons/59bethlehem/59b ethlehem.htm. Classroom Guides PUB TYPE Teacher (052) MF01/PCO2 Plus Postage. EDRS PRICE *Colonial History (United States); Elementary Secondary DESCRIPTORS Education; *Heritage Education; *Historic Sites; *Land Settlement; Local History; Primary Sources; Religion Studies; *Religious Cultural Groups; Social History; Social Studies; Student Educational Objectives *Moravians; National Register of Historic Places; IDENTIFIERS *Pennsylvania (Bethlehem) ABSTRACT Casting their eyes toward the rich, arable lands of Pennsylvania, members of the Moravian religious community purchased a 500-acre tract of land north of Philadelphia in 1741. There, along the Lehigh River, they organized and built the communal society of Bethlehem, which became the base location for all Moravian missionary activity in North America. This lesson is based on the National Register of Historic Places registration file, "Central Bethlehem Historic District" and other source material. The lesson can be used in units on the U.S. colonial period and the role of religious groups and missionaries in the country's expansion. It also could be used in a world history course in a unit on the Reformation. The Bethlehem lesson helps students understand why Moravians immigrated to the New World; why they selected Pennsylvania, a colony known for its toleration of ideas; and how the communities they established embodied their religious beliefs. Following an explanatory introduction ("About This Lesson") which also lists objectives and materials for students, the lesson is divided into six sections: "Setting the Stage: Historical Context"; "Locating the Site: Maps" (Moravian Settlements in the Mid-Atlantic Region); "Determining the Facts: Readings" (Early History of the Moravian Community; The Choir System; Moravian Town Planning); "Visual Evidence: Images" (Bethlehem, Pennsylvania, 1766; The Gemeinhaus; Single Brethren House; Single Brethren House, Floor Plans; Bethlehem Tannery; Moravian Chapel); "Putting It All Together: Activities" (Developing a Time Line; Mapping a Neighborhood); and "Supplementary Resources." (BT) Reproductions supplied by EDRS are the best that can be made from the original document. Teaching with Historic Places Bethlehem, Pennsylvania: A Moravian Settlement in Colonial America Teaching with Historic Places National Register of Historic Places National Park Service 1849 C. Street, N.W., Suite NC400 Washington, D.C. 20240 http://www.cr.nps.gov/nr/twhp/wwwlps/lessons/59bethlehem/59bethlehem.htm 00 tr) 2000 U.S. DEPARTMENT OF EDUCATION c=) Office of Educational Research and Improvement EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) (iThis document has been reproduced as received from the person or organization originating it. o Minor changes have been made to 2 improve reproduction quality. MT MN AVA,UP E ° Points of view or opinions stated in this document do not necessarily represent official OERI position or policy. Bethlehem, Pennsylvania: A Moravian Settlement in Colonial America Casting their eyes toward the rich, arable lands of Pennsylvania, members of the Moravian community purchased a 500 acre tract of land north of Philadelphia in 1741. There, along the Lehigh River, they organized and built the communal society of Bethlehem, which became the base location for all Moravian (Photo by Diane LaBelle) missionary activity in North America. In 1780, an observer wrote: The first time I visited Bethlehem...[when] issuing out of the woods at the close of the evening in the month of May, [ I ] found myself on a beautiful extensive plain, with the vast eastern branch of the Delaware on the right, richly interspersed with wooded islands, and at the distance of a mile in front the town of Bethlehem, rearing its large stone edifices out of a forest, situated on a majestic, but gradually rising eminence, the background formed the setting sun. So novel and unexpected a transition filled the mind with a thousand singular and sublime ideas and made an impression on me never to be effaced.1 'Remarks made by Grieve, the translator of the Marquis de Chastellux, Travels in North America in the Years 1780, 1781, and 1782, (reprint, Chapel Hill: University of North Carolina, 1963), 648-649. This lesson is based on the Central Bethlehem Historic District, one of the thousands of properties and districts listed in the National Register of Historic Places. 2 TABLE OF CONTENTS About This Lesson Setting the Stage: Historical Context Locating the Site: Maps Moravian Settlements in the mid-Atlantic region 1. Determining the Facts: Readings . Early History of the Moravian Community 1. The Choir System 2. Moravian Town Planning 3. Visual Evidence: Images Bethlehem, Pennsylvania, 1766 1. The Gemeinhaus 2. The Single Brethren House 3. The Single Brethren House, floor plans 4. The Bethlehem Tannery 5. The Moravian Chapel 6. Putting It All Together: Activities Developing a Time Line 1. Mapping a Neighborhood 2. Supplementary Resources About This Lesson This lesson is based on the National Register of Historic Places registration file, "Central Bethlehem Historic District," and other source material. It.was written by Diane LaBelle, Director, The Banana Factory. Where it fits into the curriculum Topics: The lesson could be used in units on the American colonial period and the role of religious groups and missionaries in the country's expansion. It also could be used in a World History course in a unit on the Reformation. The lesson provides a useful contrast to the Puritan settlements in New England and the Quaker and other religious settlem6nts in Pennsylvania. Bethlehem, Pennsylvania will help students understand why Moravians immigrated to the New World and how the communities they established embodied their religious beliefs. Time period: Mid to late 18th century Objectives for students To investigate the early history of the Moravians. 1) To explain why the Moravians founded the community of Bethlehem, 2) Pennsylvania. To examine the life ways of the Moravian community in the 18th century in 3) the New World. To compare and contrast the types of structures in 18th-century 4) Bethlehem with those located in their own community. Materials for students The materials listed below either can be used directly on the computer or can be printed out, photocopied, and distributed to students. a map of Bethlehem, Pennsylvania and other Moravian settlements in the 1) mid-Atlantic region; three readings on the history of the Moravian community and the 2) development of Bethlehem; 4 5 a drawing of Bethlehem in 1766; 3) four photographs of surviving buildings in Bethlehem; 4) floor plans of Bethlehem's Single Brethren House. 5) Visiting the site Visitors to Bethlehem, Pennsylvania can tour the town's historic district. For more information, contact the Moravian Museum of Bethlehem, 66 West Church Street, Bethlehem, Pennsylvania 18018, or visit the museum's Web site at http://www.moravianmuseum.org The museum is open Tuesday through Saturday from 1-4 p.m. 5 Setting the Stage The Protestant group known as Moravians originated in the 15th century in Bohemia and Moravia (both in present-day Czech Republic) as the Unitas Fratrum, which means "Unity of Brethren." Members of the Unitas Fratrum followed the teachings of the Bohemian reformer, Jan Hus. They took the name "Moravians" in the early 18th century as a reference to the group's place of origin. Moravians were among the many religious groups that migrated to colonial America in search of social and economic opportunity and the chance to spread their religious beliefs. In 1741, the Moravians settled along the Lehigh River in Pennsylvania, a colony known for its rich natural resources and its extraordinary toleration of religious ideas. Pennsylvania became host to a heterogeneous population of many ethnic groups who spoke different languages and had different social and religious practices. By the 1750s, several hundred Moravians lived in Bethlehem. In an effort to Christianize American Indians and Africans in North America, they eventually established 32 mission towns. Bethlehem, however, remained the seat of the Moravian community as well as the industrial center. 6 7 Locating the Site Map 1: Moravian settlements in the mid-Atlantic region. A1O:4111'1A N SETTLEMIEM'S INTIM MIDDLE ATLANTIC REGION ...... /7 .r.0101 V d---, r \_, 1.-''-'-ri r- .r as.... ,,,..F--, -, 1 \ itzusta.: .., rim LAort-}uct 4;;;;,-- 1?; I r 54.4i r" , (Drawn by Brian M. Baker) Questions for Map 1 Why would Pennsylvania have been a likely place for Moravians to 1. establish permanent settlements? Calculate the dislance between Bethlehem and the other Moravian 2. settlements of Nazareth, Lititz, Lebanon, Hope, and Emmaus. What do you notice about the names of these settlements? How far is Bethlehem from Philadelphia? Do you think the Moravians ever 3. traveled to Philadelphia? If so, why? 7 Determining the Facts Reading 1: Early History of the Moravian Community As a young Roman Catholic priest and professor at the University of Prague, the Bohemian-born Jan Hus (1369-1415) was drawn to the writings of English priest and reformer, John Wycliffe. Both men were offended by the behavior of some of their fellow clergy whom they accused of being ignorant of the Bible and selling indulgences (partial remission of punishments due for a sin). They also shared the belief that all members of the church should have the right and the opportunity to read and interpret the Bible for themselves. Wycliffe had even translated the Bible from the official Latin language into English. Hus became well known for his writings about the need for religious reform. He was burned at the stake as a heretic in 1415 when he would not recant his criticisms of Roman Catholic church practices. After his death, Hus's followers remained convinced that the church needed reform. In 1457, the group was formally assembled as the Unitas Fratrum, one of the first organized Protestant religions. Members agreed to accept the Bible as their only standard of faith and to practice a code of behavior based on the principles of simplicity, purity, and brotherly love. Unitas Fratrum members experienced periods when they were free to practice their faith openly as well as periods when they were persecuted. Prior to the German Reformation in 1517, the group claimed 200,000 members and 400 places of worship. Intolerance and the bloody Thirty Years' War (1618-48), a struggle between Protestants and Catholics for political power, took its toll. With the Peace of Westphalia at war's end, Catholicism became the official religion of Bohemia and Moravia. The few surviving members of the Unitas Fratrum either left their homeland or worshiped in secret, becoming known as "The Hidden Seed." By 1722, few members of the Unitas Fratrum remained. The group was saved from extinction, however, when Count Nicholas von Zinzendorf (1700-60) invited the remaining members to move to his estate in Saxony, a former region in Germany. An ordained Lutheran pastor, Zinzendorf allowed the members of many persecuted Protestant religious groups to live on his property. Together these groups built a settlement they named Herrnhut, which means "The Lord Watches Over." Zinzendorf believed that individual religious preference was less important than what he called "the congregation of God in the Spirit." Herrnhut was a place where all were free to practice their own religious beliefs. Zinzendorf was particularly impressed by the enthusiasm and simplicity of the members of the Unitas Fratrum, who by this time were referred to as Moravians. He recognized in 8 9 them the potential for fulfilling his own dream of preaching the gospel to those who did not share the same beliefs. The Moravians began missionary work as early as 1732. Some members traveled throughout Northern Europe, up and down the Rhine River, into England and Ireland, and as far away as Greenland and St. Croix, in an effort to spread their religious beliefs and establish new congregations. In 1725, a group of exiles from Silesia (the northern region of Poland today), known as Schwenkfelders, had joined the other persecuted groups in Herrnhut. The Count of Saxony, concerned with the rapid rate of growth in Herrnhut, pressured Zinzendorf to stop allowing immigrants on his land. In 1733, the Count forced the Schwenkfelders to leave Saxony. After witnessing religious persecution again, some Moravians left Herrnhut to establish a settlement in North America where they could worship freely and concentrate on Christianizing the "heathens." A small group of Moravians first settled in Georgia, but an oppressive climate and tension with the Spanish led the group to consider Pennsylvania, a colony known for its rich natural resources and extraordinary toleration of ideas. By 1741, they had purchased a 500-acre tract of land north of Philadelphia, along the Lehigh River. Along with Zinzendorf, the Moravians organized and built the religious communal society of Bethlehem. Although the settlement began with fewer than 20 people, the population had grown to several hundred by the 1750s. In their effort to Christianize American Indians and Africans in North America, the Moravians eventually established 32 mission towns. Bethlehem was the central location for all of the Moravian missionary activity in North America. Its existence was the fulfillment of Zinzendorf's dream: The purpose for our coming into this region was not on account of making a living or for freedom of conscience --we had no lack of both--but the desire to also communicate to others that, which we know will further the eternal welfare.' Questions for Reading 1 Who was John Hus and how did his beliefs lead to the formation of the 1. Moravian Church? How did the Thirty Years' War affect the Unitas Fratrum members? 2. Who was Count Zinzendorf and why did he welcome religious groups to 3. his property? Define "missionary work." Why was this work important to the Moravians? 4. Reading 1 was adapted from Dr. Hellmuth Erbe, A Communistic Herrnhut Colony of the Eighteenth Century. Elizabeth Bahnsen, trans. (Stuttgart: German Foreign Institute, 1929); Joseph Mortimer Levering, A History of Bethlehem, Pennsylvania: 1741-1892 (Bethlehem, PA: Times Publishing Company, 1903); 9 1 0