Page 1 Page 2 Page 3 Page 4 Page 5 Page 6 Page 7 Page 8 Page 9 Page 10 Page 11 Page 12 Page 13 Page 14 Page 15 Page 16 Page 17 Page 18 Page 19 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 29 Page 30 Page 31 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41 Page 42 Page 43 Page 44 Page 45 Page 46 Page 47 Page 48 Page 49 Page 50 Page 51 Page 52 Page 53 Page 54 Page 55 Page 56 Page 57 Page 58 Page 59 Page 60 Page 61 Page 62 Page 63 Page 64 Page 65 Page 66 Page 67 Page 68 Page 69 Page 70 Page 71 Page 72 Page 73 Page 74 Page 75 Page 76 Page 77 Page 78 Page 79 Page 80 Page 81 Page 82 Page 83 Page 84Plough Quarterly • Summer   Iowa, in the 1850s, which survived until the Great Depression. The largest intentional Christian communities in the New World are the Hutterites, who fled oppression in Europe and established expansive farming colonies on the western plains of the United States and Canada. Today there are around forty thousand Hutterites living in more than four hundred colonies. A Living Tradition he twentieth century witnessed a revival of radical Christian com- munity. Communal life focused on discipleship was seen as a way to heal the wounds left by centuries of religious strife and political turmoil. In response to the church’s complicity in war, Eberhard Arnold founded the Bruderhof community in Sannerz, Germany, in 1920. A few years later, in 1933, Dorothy Day and Peter Maurin founded the Catholic Worker, a community committed to serving the homeless poor. In 1934, Dietrich Bonhoeffer started the experimental under- ground Christian community in Finkenwald, which would become the subject of his book, Life Together. In 1938, a Presbyterian pastor named George MacLeod founded the Iona Community in Scotland, in order to close the gap between middle- and working-class Christians. In 1946, Roger Schütz, known as Brother Roger, founded the Taizé Community in France as an ecumenical religious order of Catholics and Protestants. A year later, Basilea Schlink, a Lutheran, founded the Evangelical Sisterhood of Mary in Darmstadt, Germany, with a mission to repent for the Holocaust and work for reconciliation between Jews and German Christians. Around the same time, the Focolare movement was emerging in Italy, and what is now the Catholic Integrated Commu- nity began in Germany. In 1964, Jean Vanier founded L’Arche, an international community consisting of households of people with dis- abilities and their helpers. Many charismatic and activist communities also sprang up in this period, centered on Jesus’ Sermon on the Mount and transcending old denominational lines. In the last several decades the New Friars, the New Monastics, and a plethora of similar urban and neo-Anabaptist missional endeavors in North America have blended elements of the active and contemplative traditions in an effort to incorporate God’s kingdom into everyday life. The communities mentioned here are but a sampling of the thousands of groups of Christians who have determined to live lives of intentional discipleship in communities modeled on the Jerusalem church. The stories of many of these communities, especially those outside of Europe and North America, remain to be told. And doubtless many com- munities quietly serving others will remain forever unknown. Though each community’s narrative is of value in itself and worthy of remembrance, each is also a chapter in the overarching and ongoing story of Christians on the Way–a people walking many different roads with the same intention and the same destination, each group seeking to experience the presence and power of God in the shared life of community, a preparation for great com- munion to come. The Taizé Community, France Photograph courtesy of Maciej Biłas