He grew worse during the voyage and was now very ill with dropsy, but in such a beautiful Christian spirit that no one could deny his wish for full membership in the Church.Having given satisfactory answers to the searching questions put to him, the blessing was laid upon his head, and he expressed so great a desire to partake of the Lord's Supper that his request was immediately granted, the Elders and Helpers (Helfer)communing with him.Two or three days later he asked Spangenberg to write his will, and then his strength gradually failed, until on March 19th, he "passed to the Lord", leaving to his associates the remembrance of his willing and happy departure.
The term "Helpers" was used to express in a general way all those, both men and women, who were charged with the spiritual and temporal affairs of the Congregation.Many of the words employed as official titles by the Moravians were given a specialized significance which makes it difficult to find an exact English equivalent for them, though they are always apt when the meaning is understood.
Perhaps the best example of this is "Diener", which means "servant", according to the dictionary, and was used to designate those who "served" the Congregation in various ways.Until quite recently a Lovefeast, held annually in Salem, N.C., for members of Church Boards, Sunday-School Teachers, Church Choir, Ushers, etc.was familiarly known as "the Servants' Lovefeast", a direct inheritance from the earlier days.
It is now more commonly called "the Workers' Lovefeast", an attempt to unite "Helper" and "Diener" in a term understood by all.
At a "Helpers' Conference" held on March 13th, it was decided to have nothing more to do with Vollmar, the Wittenberg carpenter, who had crossed with the second company, had proved false and malicious, and had now joined Herr von Reck's party without the consent of the Moravians.
More important, however, than the Vollmar affair, was the proposed departure of Spangenberg for Pennsylvania.Most faithfully had he fulfilled his commission to take the first company of Moravians to Georgia, and settle them there, patiently had he labored for and with them during their days of greatest toil and privation, controlling his own desire to keep his promise and go to the Schwenkfelders, who were complaining with some bitterness of his broken faith; but now his task was ended, the Savannah Congregation was ready to be thrown on its own resources, Gen.Oglethorpe had provided him with letters of introduction, and the "lot" said, "Let him go, for the Lord is with him."Final questions were asked and answered, Spangenberg's Commission was delivered to him, and then Bishop Nitschmann "laid his blessing upon" him.
In the Lutheran Church, to which he belonged before he joined the Moravians, Spangenberg had been an accredited minister of the Gospel.
The Church of England refused to acknowledge the validity of Lutheran ordination, because that Church had no Episcopate, but the Moravians, influenced by Count Zinzendorf, himself a Lutheran by birth, broad-minded, liberal, and devout, did not hesitate to fraternize with the Lutherans, or even to accept the Sacraments at the hands of Pastor Rothe, in charge of the Parish Church of Berthelsdorf.
At the same time they prized the Episcopate lately transferred to them from the ancient Unitas Fratrum, and while continuing in free fellowship with Christians of all denominational names, they now intended to so ordain their own ministry that no church could question it.
When the three grades were established in 1745, a license to preach granted by the Lutheran Church was considered equivalent to the rank of Deacon, ordination in the Moravian Church making the minister a Presbyter.
Now fully equipped for his mission to the English Colony of Pennsylvania, Spangenberg left Savannah on March 15th, going on Capt.Dunbar's ship to Port Royal, where he lodged with a man who was born in Europe, his wife in Africa, their child in Asia, and they were all now living in America! From Port Royal he went by land almost to Charlestown, the last short distance being in a chance boat, and from Charlestown he sailed to New York.From there he proceeded to Philadelphia, and to the Schwenkfelders, making his home with Christopher Wiegner on his farm in the Skippack woods, where George Boehnisch was also living.
Spangenberg worked on the farm that he might not be a burden to his host, and might meet the neighbors in a familiar way, meanwhile making numerous acquaintances, and gaining much valuable information.
Bishop Nitschmann remained in Savannah until March 26th, when he sailed to Charlestown.There he was detained ten days waiting for a northbound ship, and employed the time in delivering several letters of introduction, and learning all he could about Carolina, and the conditions there.On the 28th of April he reached New York, and left on the 9th of May for Philadelphia, going partly by boat, and partly on foot, reaching there on the 13th.Six weeks he and Spangenberg spent together, visiting many neighborhoods, and informing themselves as to the religious and material outlook in Pennsylvania, and then Nitschmann sailed for Germany.
His report gave a new turn to the American plans, for both he and Spangenberg were much pleased with Pennsylvania.Quite a number of the settlers seemed open to the idea of mutual aid in the spiritual life, material conditions were very different from those in Georgia and better suited to the Moravian needs, the Quaker Governor was not likely to force military service upon people who held the same theories as himself in regard to warfare, and there were large tribes of Indians within easy reach, to whom the Gospel might be preached.As troubles thickened in Savannah, therefore, the heads of the Church at Herrnhut began to look toward Pennsylvania, and ultimately sent thither the larger companies originally destined for Georgia.
In August, Spangenberg went to visit the Moravian Mission on the island of St.Thomas, returning to Pennsylvania in November, where he remained until the following year.
