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 84 Plough Quarterly • Summer  their anxiety, Bishop Spangenberg urged the Brethren not to close their hearts to the refu- gees, who had been driven from their homes by violence, and so the Moravians, sometimes reluctantly, continued to protect the Native Americans from whites intent on revenge. To relieve overcrowding in the Bethlehem commune, the Moravians helped the Native Americans build a village called Nain a mile from town, where they could live according to their traditional economy while still worship- ing as Moravians. It took a while to find a suitable spot and clear the land for building, but finally, in October 1758, the village chapel was dedicated. Some non-Moravian whites took issue with Nain, and Teedyuscung, who objected to the idea of Delawares embracing the church’s pacifism, tried in vain to persuade Native Americans to leave. In 1763, the Penn- sylvania Assembly insisted that the Moravians bring their Native American Brethren to Phila- delphia in an attempt to protect them from the so-called Paxton Boys, a group of vigilantes responsible for murdering Native Americans. Conditions in the Philadelphia refugee camp were grim, and eventually the Moravian mis- sionary David Zeisberger was allowed to take a group out of Pennsylvania to settle in Ohio. To understand the Moravian commit- ment to pacifism during the French and Indian War, it is important to understand the church’s history. Founded in the mid-fifteenth century as the first peace church, the Moravian Church–called the Unitas Fratrum (“Unity of the Brethren”)–at one time had some four hundred congrega- tions in Bohemia, Moravia, and Poland. The church was virtually destroyed by religious persecution in the Holy Roman Empire during and after the Thirty Years’ War, but a remnant survived. The last bishop of the Moravian branch of the Unitas Fratrum was Jan Amos Comenius, who, while most famous for his writings on pedagogy and child rearing, also was one of the foremost pacifist authors of the early modern period. In 1722, a group of Protestants fled persecution in Moravia and were granted refuge on the estate of Count Nikolaus von Zinzendorf. The Moravians built a village called Her- rnhut on Zinzendorf’s land, and with his assistance it became a unique Christian com- munity. Everyone who agreed to live according to the Brotherly Agreement, ratified in 1727, was welcomed regardless of church affiliation or nationality. The Brotherly Agreement stipu- lated that the only reason to live in Herrnhut was service to Christ. The Herrnhuters called one another “brother” and “sister,” and they adopted rituals and offices modeled on the example of the earliest Christians. The rituals included foot washing, the kiss of peace, and the agape meal. Though they called themselves the Brüdergemeine (“Community of the Breth- ren”), women as well as men were chosen as the leaders of the community. In this nineteenth- century illustration, Native American Moravians in Ohio pray as a white militia begins to execute them.