Barbara Heinemann Landmann - Barbara Heinemann Landmann

Ushbu maqolada bir nechta muammolar mavjud. Iltimos yordam bering uni yaxshilang yoki ushbu masalalarni muhokama qiling munozara sahifasi. (Ushbu shablon xabarlarini qanday va qachon olib tashlashni bilib oling) Ushbu maqola mumkin talab qilish tozalamoq Vikipediya bilan tanishish uchun sifat standartlari. Yo'q tozalash sababi aniqlandi. Iltimos yordam bering ushbu maqolani yaxshilang Agar imkoningiz bo'lsa. (2011 yil may) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling) Ushbu maqolada a foydalanilgan adabiyotlar ro'yxati, tegishli o'qish yoki tashqi havolalar, ammo uning manbalari noma'lum bo'lib qolmoqda, chunki u etishmayapti satrda keltirilgan. Iltimos yordam bering takomillashtirish tomonidan ushbu maqola tanishtirish aniqroq iqtiboslar. (2013 yil oktyabr) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling) Bu maqola faqat ma'lum bir auditoriyani qiziqtirishi mumkin bo'lgan juda ko'p miqdordagi murakkab tafsilotlarni o'z ichiga olishi mumkin. Iltimos, yordam bering aylanmoq yoki boshqa joyga ko'chirish tegishli har qanday ma'lumot va qarshi bo'lishi mumkin bo'lgan ortiqcha tafsilotlarni olib tashlash Vikipediyaning qo'shilish siyosati. (2014 yil oktyabr) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling)

Barbara Heinemann Landmann (1795 yil 11 yanvar - 1883 yil 21 may) ikki marta a Werkzeugyoki uchun asbob Haqiqiy ilhom hamjamiyati. Werkzeug, Ilhom sovg'asi ta'siri ostida, Jamiyat tomonidan Rabbiyning so'zini imonlilarga etkazish uchun o'ylaydi. Barbara birinchi bo'lib Werkzeug edi Germaniya va Elzas. U 1818 yilgi Rojdestvo ta'tilida 1823 yilda Jorj Landmanga uylangunga qadar Werkzeugga aylandi. U eri bilan hamjamiyat bilan Germaniyadan Germaniyaga ko'chib o'tdi. Ebenezer koloniyalari yilda Nyu-York shtati, AQSh va Ebenezer koloniyalaridan to Amana mustamlakalari yilda Ayova. U Ebenezer koloniyalarida bo'lganida, u yana Verkzeugga aylandi. Ebenezer va Amana koloniyalarida u u bilan bo'lishdi Xristian Metz Werkzeugning vazifalari. Xristian Metz 1872 yilda vafot etdi va Barbara 88 yoshida vafot etgunga qadar yagona Verkzeugga aylandi. Jamiyatning diniy marosimlarida uning ko'rsatmalari ovoz chiqarib o'qilishda davom etmoqda.

Charlz Nordxof 1874 yil Amanadagi koloniyalarga tashrif buyuradi

1874 yilda Charlz Nordxof materiallar yig'ib Amerika Qo'shma Shtatlarining kommunistik jamiyatlari (Nordhoff, 1875), Ayova shtatidagi Amana koloniyalariga tashrif buyurgan. U xabar beradi:

Ayni paytda jamiyatning 1450 a'zosi bor; taxminan 25000 gektar erga egalik qiladi; yetti xil kichik shaharchalarda bu yerda yashaydi; qishloq xo'jaligini olib boradi va bir necha turdagi ishlab chiqarishlarni amalga oshiradi va yuqori darajada rivojlangan. Uning a'zolari barchasi nemislardir. Tashkilotining asosini din tashkil etadi; ular pietistlar; va ularning diniy boshlig'i, hozirda ayol ayol Xudoning to'g'ridan-to'g'ri ilhomi bilan gapirishlari kerak. Shuning uchun ular o'zlarini "ilhomlantiruvchilar" deb atashadi.

Nordxof uchrashgan diniy rahbar o'sha paytda 80 yoshli Barbara Xaynemann Landmann edi. Nordxof aytib o'tgan etti shaharning har biri bitta ilhomchilar jamoatidan iborat edi. Shaharlarning birortasida yagona ilhomlanuvchilar yollanma qo'llar bo'lib, ularga ba'zan yashash uchun joy berilardi. Etti shahar bir-biridan bir necha soat uzoqlikda edi, shuning uchun Barbaraga ularning barchasiga tashrif buyurish qiyin emas edi.

Jamoatlarning geografik joylashuvi ilhomlantiruvchilar uchun har doim ham shunchalik qulay bo'lmagan. Evropada bo'lgan dastlabki yillarda ba'zi jamoatlar bir-biridan bir necha kunlik masofada bo'lishlari mumkin edi. Ularning ajralib ketishi ularni ilhomga da'vo qilganlarning hokimiyati to'g'risida turli xil fikrlarga olib kelishi mumkin. Jamoat, odatda, qishloq ichidagi ozchilikni tashkil qilgan va mashhur bo'lmagan jamoat. Jamoatlar o'rtasidagi kelishmovchilik va begonalar tomonidan ta'qib qilinganligi sababli, Barbaraning Ilhomistlar bilan bo'lgan dastlabki yillari Amerikadagi uyg'un vaziyatdan farqli o'laroq shov-shuvli edi.

Barbara Inspirationists-ga qo'shiladi

Nordxof tashrifidan bir yil oldin Barbara Jamiyat tarixchisi Gottlieb Sxeynerga 28 yoshida tug'ilishidan birinchi marta Werkzeug sifatida xizmatining oxirigacha, uning dastlabki yillari haqida hikoya qilgan edi. keksa yoshi va yozish qobiliyati yo'qligi sababli hikoyani o'zi yozadi.

Uning hikoyasi uning tug'ilishidan boshlanadi.

Men kambag'al odamning bolasi edim va tug'ilganman Leitersweiler janubda Elzas 1795 yil 11 yanvarda. Otamning ismi Piter Geynemann edi. Yoshligimda o'qish va yozishni o'rganishni juda xohlardim. Biroq, bu mening ota-onamga yoqmadi, chunki men tez orada o'zimni ishchi bo'lish uchun murojaat qilishim kerakligini aytdi. Majburiyatdan kelib chiqib, men shunday qildim. To'qqiz yoshimdan 1813 yilgacha yoki 18 yoshimgacha asosan jun ip yigiruvchi sifatida ishladim. Keyin urush bo'ldi va zavod yopildi. Men xizmatkor bo'lib ish topdim. . . . Biroz vaqt o'tgach, men o'zim tug'ilgan shahardan 15 daqiqada joylashgan Sultsdagi katta Gasthausda (restoran, mehmonxona yoki tavernada) ishlashga keldim. Bu erda men yaxshi maosh oldim va ko'p narsalarni o'rganishim mumkin edi. . . . Men ish beruvchilar tomonidan menga juda yoqdi va qadrlandim, chunki men doimo quvnoq, charchamas, sodiq va mehnatsevar edim. Men juda ko'p pul ishladim, chunki yillik maoshimdan tashqari, men juda yaxshi miqdorni (Trinkgeld yoki maslahatlar) oldim. Ammo, men buni o'zim uchun saqlamadim, balki otamga berdim. (Scheuner, 1873)

Bax (1971) Barbara Piter va Anna Xaynemannning ikkinchi qizi bo'lganligini aytadi. Scheuner-ga yozgan hisobotida Barbara o'zining katta singlisi haqida gapirmaydi. Onasidan faqat uning onasi otasi bilan Barbaraning maktabga bormasligi to'g'risida kelishganligini aytadi.

Barbara tug'ilganligini aytadi Leiterswiller; ammo keyinchalik uning akkauntida u otasining uyida bo'lganligini aytadi Hermersviller. Ikki qishloq bir-biridan bir mil uzoqlikda joylashgan.

22 yoshida va Gasthausda ishlaganida, Barbaraning kayfiyati to'satdan qoraygan.

Ko'p kechalar, boshqalari uxlaganda, men mehmonxonada soatlab yolg'iz o'tirardim, chunki pochta murabbiyini kutish mening burchim edi. . . . Bir kuni kechqurun, men o'zimning fikrlarim odatdagi baxtli yo'nalishga ergashishini kutib yolg'iz o'tirganimda, quvonchim birdan mendan tortib olindi va butun vujudimni chuqur qayg'u hissi yengdi. (Scheuner, 1873)

Uning so'zlariga ko'ra, u o'zini juda tez kutib oladigan quvonchlarga berilib ketgan va Xudoni bilmasdim. Bir muncha vaqt o'tgach, u Gasthausdan chiqib, "ichki ishtiyoq" ni o'rganayotganda bezovtalanmaslik uchun Hermersvayldagi otasining uyiga qaytib ketdi. U cherkov marosimlarida qatnashdi, lekin birlashish vaqti kelganida o'zini tutdi. U o'zini noloyiq his qildi. Uning fikriga ko'ra, odam birlashishdan oldin kuchli konvertatsiya bo'lishi kerak edi.

Abadiyatga yaqinroq bo'lgan keksa odamlar unga yordam berishi mumkin deb umid qilib, keksa buvilarnikiga bordi. Nihoyat ulardan biri unga: "Siz pietistga o'xshaysiz", dedi. Barbara pietistlar haqida hech qachon eshitmagan. U bunday odamlarni bilishni juda xohladi. Ayol unga Sietzda yashovchi pietist haqida gapirdi. Barbara Sultsdagi ayolni ko'rishga bordi. Barbara ayolning ibodat guruhiga qo'shilishingizni so'raganda, ayol Barbara hali uyg'onmaganligini, shuning uchun guruh uni qabul qila olmasligini aytdi.

Barbara tushkunlikka tushib, uyiga qaytdi. Bir hafta yoki undan ko'proq vaqt o'tgach, u uxlayotganda vahiy ko'rdi.

Men to'satdan favqulodda kuchli va qudratli ovozni eshitdim, u menga butunlay kirib keldi. Darhol menda iliq tuyg'u va bu Xudoning ovozi ekanligi va u mening ibodatlarimni eshitgani kabi aniq taassurot paydo bo'ldi. Bu meni yupatdi va tetiklashtirdi va jabrlangan ruhim tinchlandi. Keyin, ovoz qaerdan kelganini aniqlashga urinayotganda, men uchta quyoshning favqulodda ravshanligini ko'rdim. Go'yo bir quyosh doimiy ravishda boshqa quyoshdan paydo bo'layotgandek edi va bundan men eshitgan ovoz chiqdi. Bu ovoz endi menga mehr ila ohangda quyidagicha ko'rsatma berdi: "Oh, o'limchi, o'liming to'g'risida doimo xabardor bo'l, o'lganingda, yashashni xohlagancha yashagin". (Scheuner, 1873)

Ushbu xabar uni kuchli qo'zg'atdi va u "Men o'zimni va'da beraman va o'zimni Ota Xudoga, O'g'il Xudoga va Muqaddas Ruh Xudoga topshiraman. Men Unga xizmat qilaman, sevaman va ulug'layman. Unga ergashaman va unga yopishib olaman" dedi. Keyin uning tasavvurida quyosh katta quvonch va mamnuniyatni boshdan kechirdi va ma'qullashni anglatuvchi harakatni amalga oshirdi.

U istamay uyg'ondi.

U Sulzdagi ayolning oldiga qaytib keldi va uning vizyoni haqida gapirdi. Ayolning so'zlariga ko'ra, hozirda Barbara uyg'ongan va u bilan birga a ga borish mumkin ibodat uchrashuvi Haqiqiy ilhom jamoati.

Werkzeuge Rabbimizning Kalomini etkazing

Haqiqiy ilhom hamjamiyati tarixining manbalari Noé (1904), Perkins (1891) va Shambaugh (1908) ni o'z ichiga oladi.

Jamiyat 103 yil oldin, 1714 yilda, lyuteran vaziri Eberxard LyudvigGruber va lyuteran vazirining o'g'li Yoxann Fridrix Rok tomonidan tashkil etilgan bo'lib, ular birgalikda yozuvchilarning asarlarini o'rgangan edilar. Nemis mistiklari va XVI-XVII asrlardagi pietistlar. Ular, ayniqsa, XVII asrning so'nggi choragida paydo bo'lgan va izdoshlari "qadimgi payg'ambarlar kabi bashorat qilgan" deyilgan pietistlarning bir bo'lagiga jalb qilingan.

Gruber va Rok zamonaviy Ilhomga ishonishgan. Ular asos solgan Jamiyatda ilohiy ko'rsatmalar Rabbimiz tomonidan ilhomning mo''jizaviy in'omi berilgan shaxslar orqali amalga oshiriladi deb o'ylashadi. Ushbu shaxslar chaqiriladi Werkzeuge (Asboblar). Werkzeugning guvohligini ko'pincha Yozuvchi yozadi. Shunday qilib yozilgan guvohliklar Muqaddas Kitob bilan bir xil kuchga va deyarli bir xil ahamiyatga ega.

Gruber va Rok hamjamiyatning boshqa dastlabki a'zolari bilan birgalikda Evropada va'z qilishdi. Ba'zi qishloqlar ularni kutib olishdi; u erda ular Inspirististlarning kichik jamoatlarini tuzdilar. Boshqa qishloqlar, shu jumladan Tsyurix, ularni rad etdi.

1717 yilda Yoxann Adam Gruber [Eberxard Lyudvig Gruberning o'g'li] va X. S. Gleym Tsyurixdagi cherkovga kirib, odamlarga va'z qildilar. Ushbu jasoratli qadam ruhoniyni shunchalik g'azablantirdiki, u a'zolari u mehnat qilgan cherkovni tark etib, ilhomchilar tarafiga o'tib ketishidan qo'rqib, ularni hibsga olishga sabab bo'ldi. . . . Ular dastlab olomonning keskin mulohazalariga duch kelgan joyda pillorga qo'yilgan. Keyin ularni ko'chalarda haydab chiqarishdi, har bir mahbus oltmish ikkita qamchi olgan; Tsyurix ko'chalarida ularning orqasidan qon yugurdi, ammo qat'iyatli ruhoniylar va minglab tomoshabinlar yurishni kuzatib borishdi va mahbuslar kirpik og'rig'idan ingraganlarida istehzo bilan xursand bo'lishdi. (Perkins, 1891)

Bewegungen Werkzeuge guvohliklariga hamroh bo'ladi

Dastlabki ilhomchilar trans yoki titragan sehr paytida berilgan guvohlikni berishdi Bewegung.

Gruber va boshqa dastlabki Verkzeuge bilan yozuvchi sifatida sayohat qilgan Mackinet (1749), Bewegungen guvohlik berish bilan har xil bo'lganligini yozgan. Werkzeuge Xudoning hukmini va jazosini e'lon qilganda,

Ularning podshipniklari ulug'vor, bewegungenlari kuchli edi va ovozlari momaqaldiroq kabi yangradi. . . . Biroq, ular Xudoning sevgisi va Uning farzandlarining olijanobligi haqida gapirganda, Bewegungen yumshoq va muloyim xulq bilan birga edilar. (Mackinet, 1749)

Mackinet Bewegungen haqida batafsilroq ma'lumot beradi.

Werkzeug yoki payg'ambar avvalo asta-sekin o'sib boradigan va oxir-oqibat butun vujudda namoyon bo'ladigan ichki tinchlantiruvchi va xayrixoh ehtirosni sezadi, natijada burundan og'ir nafas oladi, butun tanani titraydi va nihoyat kuchli tanadagi harakatlar, ko'pincha tepish harakatlari bilan birga keladi oyoqlari va oyoqlari, qo'llarini qarsak chalish va boshini chayqash. Ushbu Bewegungen orqali payg'ambar Xudoning Kalomini Xudo ichida tug'ilgandek qo'rqmasdan e'lon qilishga tayyor yoki tayyor. Ba'zan hece hece, ba'zan so'zma-so'z, ko'pincha juda sekin, boshqalari esa juda tez beriladi. Werkzeugda muqobil yo'q, chunki u Rabbiyning qo'lida passiv vosita bo'lishiga bo'ysunadi. (Mackinet, 1749)

Mackinet va Gruber Pragadagi ibodatxonada bir kecha va'z qilgandan so'ng, muzlagan Moldau bo'ylab sayr qilish uchun ketishdi. U erda ular ikkitasini uchratishdi ravvinlar. Ular ravvinlardan Isroil xalqi orasida qadimgi payg'ambarlar ham shunday g'alati tana harakatlari orqali Rabbimizning Kalomini e'lon qilishadimi, deb so'rashdi. Rabbonlar javob berdilar:

Tana harakati biz uchun g'alati deb hisoblanmaydi, chunki bu qadimgi payg'ambarlar orasida ishonchli belgi bo'lgan va kim bunday tana harakatlarisiz gapirgan bo'lsa, haqiqiy payg'ambar deb hisoblanmagan. Aynan shu sababli - dastlabki payg'ambarlarni tan olganimizda - biz Zaburimizni kuylaganimizda doimo oldinga va orqaga tebranamiz. (Mackinet, 1749)

Bewegungen, trans yoki titroq fitnasiga qaramay, Nordhoff tashrif buyurgan vaqtgacha Verkzeuge so'zlarini ajratib turaverdi. Nordhoffning aytishicha, Nordhoff tashrifidan etti yil oldin vafot etgan Verkzeug Kristian Metz bir marta aytishdan oldin bir soat tebrangan.

Hamjamiyat yolg'on Werkzeuge-ni rad etadi

Hamjamiyat Werkzeug deb da'vo qilganlarning hammasi ham aslida emas deb hisoblaydi. Gruber va Rok soxta Ilhom mavjudligini tan olishdi.

Gruber (1715) birinchi soxta ruh o'zini "yolg'on konvulsiyalar va yolg'on gaplar bilan" 14 yoshga to'lgan bolada Ruh ta'sir qildi deb o'ylagan holda paydo bo'lganligini xabar qiladi. Jamiyatning dastlabki a'zosi Johanna Melchior soxta ruhni "katta ishonch va ishonchli kuch bilan" qoraladi.

Gruber o'zining soxta ruh bilan uchrashishini tasvirlaydi.

Boshimni favqulodda silkitib, og'zimni titratish boshimga tushdi; va buning ahamiyati yo'qligi emas, balki haqiqatan ham haqiqiy ogohlantirish ekanligi yuz marta isbotlangan. (Gruber, 1715).

Werkzeuge, yolg'on deb hisoblangan, hamjamiyat mavjud bo'lgan vaqtgacha muammo bo'lib kelgan. Jamoa Ayovada joylashganidan ko'p yillar o'tib, ularning Werkzeuge-laridan biri Kristian Metz shunday yozadi:

Bizning Jamiyatlarda har doim bir narsaga intiluvchan, o'zboshimchalik bilan ko'plab a'zolar mavjud. Ulardan biri oqsoqol bo'lishni xohlaydi, ikkinchisi hatto Werkzeug; va buning hammasi o'z-o'zini sevish va qalbning yolg'on istagi. (Metz, 1849)

Shambaugh (1908) xabar berishicha, Jamiyatning boshidanoq ilhom bilan gapirganlarni tekshirish uchun qo'mita tayinlash odatiy holdir. Ko'p hollarda, qo'mita Werkzeugni yolg'on deb topdi va ularga bashorat qilish imtiyozidan mahrum bo'ldi.

Jamiyat tanazzulga uchraydi va uyg'onadi

Gruber 1728 yilda vafot etgan; Rok, 1749 yilda. Ularning o'limi bilan Ilhom sovg'asi to'xtadi. Werkzeug yo'qligi sababli, Jamiyat o'tgan Werkzeuge, xususan Gruber va Rokning yozuvlari va yozilgan guvohliklarini o'qidi. Hamjamiyat 1714 yilda tashkil topgan paytdan boshlab, 1749 yilda Rokning vafotigacha 35 yil ichida, Jamiyat 18 Verkzeuge ni tan oldi. 1749 yilda Rokning o'limi va 1817 yilda uyg'onish o'rtasidagi 67 yil ichida pasayish paytida Jamiyat hech kimni tan olmadi va kuchini yo'qotdi.

Uyg'onish bilan birga, 1817 va 1818 yillarda Ilhom Jamiyatga qaytdi. Ikki yil ichida uchta yangi Verkzeuge paydo bo'ldi: Maykl Krausert, Kristian Metz va Barbara Xaynemann.

Maykl Krausert ilhom sovg'asini oladi, 1817 yil

Yangi Werkzeuge-ning birinchisi Strasburglik tikuvchi Maykl Krausert edi. Zuber (1981) bizga Krausert haqida bir oz ma'lumot beradi.

Strazburg va Bischvaylerlar ilhomchilar jamoati. . . sobiq vazir tomonidan Klein nomi bilan juda mustahkamlandi. U orqali ko'plab yoshlar jamoatga qo'shilishdi, jumladan Maykl Krausert. Bunday ikkita imonga kelganlar Robertning ismli opa-singillar edi, ularning otasi Strazburgda taniqli tannarz edi. Krausert ushbu opa-singillardan biriga uylandi.

Ikki opa-singil tez-tez Krausertni ilhomchilarning turli jamoatlariga sayohat qilishda birga edilar.

Yangi Werkzeuge tashrif buyurgan jamoatlarning aksariyati Germaniyaning g'arbiy-markazida, janubiy yoki shimoliy tumanlarda joylashgan. Tuman ichida sayohatlar piyoda yoki piyoda yurib bir-ikki kun davom etdi otli transport vositasi. Tumanlar orasidagi sayohatlar bir necha kun davom etdi, ba'zida Reyn yoki Main daryolarida qayiqda.

Bergzabern janubiy okrug markazida joylashgan. Barbara chiqqan Hermersvayler - Bergzaberndan janubga bir kunlik yo'l; Krauzert chiqqan Bischvayler - Hermersvayler janubidan yana bir kunlik sayohat. Ronneburg shimoliy okrug markazida joylashgan. Ronneburg qal'asining egalari Inspiratorlar singari separatist guruhlar uchun boshpana berishdi.

Aynan Ronneburgda, 1817 yil 11 sentyabrda Krausert o'zining birinchi guvohligini berdi: imonni tiklashga chaqiruv.

Oh, Ronneburg! Ronneburg! Sizning sobiq chempionlaringiz, qadimgi imon himoyachilari qani? Ular endi topilmaydi, va qalbada efeminatlar yashaydi. Xo'sh, kuchli bo'lishni xohlamaysizmi? Abadiy kuch sizga taqdim etiladi. (Bezeugungen, 1817).

Ba'zi ilhomchilar Krausertni rad etishdi, chunki ular guvohlik berishlari etarli edi; ammo boshqalar uni kutib olishdi.

Barbara Krausert bilan uchrashadi

Scheuner (1873) - Barbaraning Werkzeug sifatida birinchi xizmati tarixining asosiy manbai.

Krauzert Verkzeugga aylanganidan ko'p o'tmay, uyg'onish paytida Barbara Xaynemann Haqiqiy Ilhom Hamjamiyatining ibodat yig'ilishlariga qabul qilindi. U ibodat uchrashuvlarida qatnashgan boshqa opa-singillar bilan tanishdi. Ular tez-tez uni bir kun o'z uylarida ishlashar edi; u erda ular o'zlarining e'tiqodlari haqida gapirishardi.

Opa-singillar unga Jamoatda endi payg'ambar borligini aytishdi: Maykl Krausert. Ular unga qachon bo'lishini xabar berishga va'da berishdi. Nihoyat u Sulzda, boshqa odamlar bo'lgan xonada uchrashdi. U u bilan uni bezovta qilgan fikrlari to'g'risida gaplashdi. Uning javoblari uni yupatib, Xudoning odami ekanligiga ishontirdi. Biroz vaqt o'tgach, u yozish uchun stolga o'tirdi. Uning yozuvi Eynsprache, Rabbimiz Krausertga bergan sovg'asini Barbaraga berishini ko'rsatib bergan ilhomlangan yozma guvohlik.

Keyin Krausert Barbarani o'zi va uning partiyasiga, shu jumladan rafiqasi va singlisiga Bergzabernga sayohat qilishda hamrohlik qilishga ishontirdi. U yana bir tasavvurga ega edi.

Men osmonlar ochilganini ko'rdim va shu ochilish ichida qanotlari keng suzib yurgan burgut yoki pelikan singari buyuk oq qushni ko'rdim. Og'zidan ikkita yonib turgan nur tarqaldi. Men Krausertni shu nurlarning birida turganini ko'rdim, lekin boshqa nur mening boshimga juda sezgir bo'lib yondi. . . . Mening ichimda, agar men haqiqatan ham konvertatsiya qilingan bo'lsam, yorug'lik nuri xuddi Krausert singari meni ham qamrab olishi haqida aytilgan. . . . Buning ortidan men tanadagi titroqlarni va titroqlarni boshdan kechirdim. Bular shunchalik kuchli ediki, boshqalar buni payqab qolishdi va hayron qolishdi. Biroq, Krausert bu kelajakdagi birinchi qadam ekanligini aytdi.

Ular qisqa vaqt ichida Bergzabernda qolishdi, so'ngra shimolga yarim kunlik sayohat qilgan Anvaylerga yo'l olishdi va u erda yakshanba xizmatida qatnashishdi. Ushbu xizmatda Krausert an Aussprache, Barbara unga yo'naltirilgan deb o'ylagan ilhom bilan aytilgan guvohlik; bu uning yuragi va Najotkor o'rtasidagi dialog edi.

Barbara ilhom sovg'asini oladi, 1818 yil

Ushbu xizmatdan so'ng Krausert Barbarani ishdan bo'shatdi va u Germersvayldagi otasining uyiga qaytdi. Qaytib kelganidan ko'p o'tmay, u Sultsga borishga ruhiy intilishni his qildi. U yuvinishni amalga oshirgan ishonchli opaning uyiga bordi. Opa uni ko'rib xursand bo'ldi; u Xudo Barbarani o'zlarining imonlarini muhokama qilish uchun uning oldiga yuborishini va o'zaro taraqqiyotga erishishlarini so'rab ibodat qilar edi.

Ushbu tashrif davomida Barbara ichidagi haydovchidan xafa bo'ldi. Drayv o'zini bitta buyruq bilan hal qildi: "Yozing!" U bu buyruqni tashrif buyurgan boshqa bir singilga gapirib berdi. Barbara qanday yozishni bilmasligini aytdi. Mehmon opa unga urinib ko'rishni buyurdi; balki u zarur bo'lgan narsalarni yozib bera olardi. Barbara iloji boricha bitta harf va hecalarni yozdi.

Afsuski, Barbaraning yozganlarini hech kim ochib berolmadi. Keyin tashrif buyurgan opa Barbara eslagan so'zlarni yozdi. Endi ular buni biroz tushunishlari mumkin edi. Bu Barbara hali tushunmagan ko'plab shoxlari va barglari, gullari va mevalari bo'lgan daraxt haqida Eynsprache edi. Barbara Xudoning irodasi bajarilganligini his qildi. Opa: "Sizni qiynalganingizga ishonaman, chunki hozir sababini bilaman" dedi.

Barbara qog'ozni uyiga olib ketdi. U erda u qog'ozni Bergzabernga olib borishga ruhiy intilishni his qildi. Bergzabernga kelganida, u Anvaylerga yo'l olgan Krausertni sog'indim, deb topdi. Ertasi kuni u uni ushladi va qog'ozni ko'rsatdi. U uni birodarining uyiga yubordi, u bilan birga yig'ilgan odamlarga qog'ozni o'qib berdi. Bu odamlar u yozgan biron bir narsani ko'rib chiqishni xohlamadilar. Ular Barbarani past darajadagi, o'qimagan mamlakat xizmatkori deb hisoblashgan. Ular Krausertni e'tiborsiz qoldirdilar, u ularga bu yozuv Rabbiyning so'zi ekanligini, unga qarshi u hech narsa qila olmasligini aytdi. Ushbu qarama-qarshilik tufayli Krausert Barbarani otasining uyiga qaytarib yubordi.

Qaytib kelgach, otasi uni Bishvaylerga topshiriq bilan yubordi. U borganidan xursand bo'lib, u erda bir oz vaqt qoldi. Germersvaylga qaytgach, kechasi bir xabarchi kelib, uni Bergzabernga tez kelishini iltimos qildi. Xabarda aytilishicha, odamlar unga nisbatan qo'pol muomalada bo'lganliklari uchun katta qayg'u chekmoqda. U ertalab yo'lga chiqdi. U kelganida, uni rad etgan odamlar endi uni quvonch bilan kutib olishdi. Ular undan qolishlarini iltimos qilishdi. Uning yashash paytida u bir nechta Eynsprache-ni etkazib berishga majbur bo'ldi.

Barbara 1818 yilgi Rojdestvo bayramidan keyin Bishvayldagi opa-singil uchun xizmatchi sifatida ishlashga rozi bo'lgan edi. Rojdestvo yaqinlashganda u Krausertga ketishi kerakligini aytdi. Krausert unga qolishni buyurdi. Uning aytishicha, unga pul topish uchun yana bir yo'l topiladi. Rojdestvo kunining birinchi kunida Krausert ibodat yig'ilishida Aussprache-ni taqdim etdi. U gapirganda, Barbara kuchli tarzda ushlandi. U Krauzert aytayotgan so'zlarni o'zi aytishi mumkinligini his qildi; ammo u uning ko'rsatmalariga qarshi turdi va hech narsa demadi. Krausert unga nima bo'layotganini tushundi.

Rojdestvo kunining ikkinchi kunida Krausert kasal bo'lganligi sababli namoz yig'ilishida ishtirok eta olmasligini e'lon qildi; u keyingi xonaga nafaqaga chiqdi. Endi Barbara shu qadar kuchli kuchni his qildiki, endi unga qarshi tura olmasdi; u o'zining birinchi Aussprache-ni etkazib berdi. Krausert uning gapini eshitgach, majlis xonasiga kirib, darhol ilhomlanib, uning guvohligini tasdiqladi. U yana Barbarani xizmatkor sifatida dunyoviy xizmatidan ozod qilganiga guvohlik berdi, chunki Rabbiy uni O'z xizmatiga olib borgan.

Endi Werkzeug, Barbara o'qishni o'rganishni o'z zimmasiga oldi. Muqaddas Kitob uning darsligi edi. Nihoyat u Muqaddas Yozuvlarga rioya qilganida, u xursand edi. Ular unga chuqur taassurot qoldirdilar; uning guvohliklarining aksariyat qismi Muqaddas Kitob, xususan Eski Ahddir.

Barbara birinchi marta hibsga olingan

Hali ham Kreytser bilan Bergzabernda bo'lganida, Barbara birinchi hibsga olingan. Shahar ruhoniysi hokimiyatni ilhomchilarga qarshi choralar ko'rishga chaqirdi. Hokimiyat ilhomchilarning ibodat yig'ilishiga josuslarni yubordi. Uchrashuvdan oldin, ilhomlantiruvchilar oilasi bilan kechki ovqat paytida Barbara ilhomlanib, o'sha tungi ibodat yig'ilishida ayg'oqchilar bo'lishiga guvohlik berdi. Barbara o'zi yig'ilishga bormadi. Uchrashuvdan so'ng, ishtirok etgan bir necha kishi kelib, nima uchun kelmaganligini so'rashdi. Ular u erda ikkita zodagon janoblari bo'lganligini aytishdi. Barbara ularni josuslar deb tushuntirdi. U ularga kechqurun bergan ko'rsatmalarini ko'rsatdi. Ular hayratda qoldilar.

Barbara Inspiristlarning uylari tintuv qilinayotganini sezdi. U odamlarga barcha kitoblarini va guvohliklarini podvaldagi vannaning ostiga yashirgan qopga solib qo'yishni buyurdi. Uyni askarlar, politsiyachilar va shahar aholisi o'rab turganida, bu deyarli amalga oshirilmadi. Ular uyni tintuv qildilar. Bir necha marta ular vannani ag'darishdi, lekin ular xalta bezovta qilmay tark etishdi.

Tintuv samarasiz bo'lgan bo'lsa-da, ilhomlantiruvchilarning aksariyati, shu jumladan Barbara hibsga olingan va shahar hokimiyatiga olib ketilgan. Krausertning barcha yuklari musodara qilindi.

Kristian Metz shahar zalida ularni ziyorat qilishga keldi. Metz Uyg'onishning uchinchi Werkzeugi edi. Barbara u bilan birinchi marta uchrashgan edi.

Barbardan farqli o'laroq, Metz haqiqiy ilhom hamjamiyatida tug'ilgan. Uning bobolaridan biri Jeykob Metz Gruber va Rok tomonidan tashkil etilgan jamoatlarning birining asosiy a'zosi bo'lgan. Kristian Metz Ronneburgda duradgor bo'lgan, Krausertning birinchi guvohligi "Oh, Ronneburg ..." ni eshitganda. Ushbu chaqiruvni eshitib, Kristian Metz to'liq tiklanishni boshdan kechirdi; ko'p o'tmay, u ilhom sovg'asini oldi.

Bergzaberndan Barbara va boshqa hibsga olinganlar Landau qamoqxonasiga etkazilgan. Ayollarni maxsus qamoqxonaga yotqizishdi, faqat ayollar uchun. Hamjamiyat a'zolari qamoqxonada bo'lgan ayollarga, ular yomonliklari uchun emas, balki yaxshi ishlari uchun qamalayotganliklarini aytishdi.

Hibsga olinganlar orasida Krausertning rafiqasi va uning rafiqasining singlisi bor edi, ular juda qiynalgan. O'sha kuni kechqurun Barbara vahiy ko'rdi, u ikki ayol ertasi kuni ozod qilinishini ko'rdi. Albatta, ular ertasi kuni Krausertning o'zi kabi ozod qilindi. Krausert va uning partiyasi Ronneburgga qaytib kelishdi. Biroq, Barbara yana sakkiz kun hibsda qolishi kerak edi. Yaxshiyamki, shahar kengashi a'zosi unga rahmdil bo'lib, jazoning qolgan qismini o'z uyida mehmon sifatida o'tashga majbur qildi.

Sakkiz kun o'tgach, u nima uchun asirlikda bo'lganini bilish uchun tinglashni talab qildi. Bir necha shifokorlar uning Bevegungen bilan bog'liq holatini tekshirish uchun sudga kelishdi. Ularning huzurida u badanida kuchli titroq paydo bo'ldi va guvohlik berdi. Hamma qo'rqib ketdi. Uning guvohligi, Bergzaberndagi jamoatga qarshi harakatlarni qo'zg'atgan ruhoniyni qoralashni o'z ichiga olgan.

U Bergzabernga, ilhom oluvchilar orasida xursand bo'lib qaytdi. Bularning barchasi 1819 yil yanvar oyida, Barbara birinchi Aussprache'dan bir oy o'tgach sodir bo'ldi.

Krausert Barbarani namoyish etadi

Krausert Landaudan rafiqasi va singlisi bilan ketishdan oldin, Barbara hali hibsda bo'lganida, u Barbarani ko'rishni iltimos qildi. U o'zini uning oldiga olib kelishini kutayotganda, u bilan birga xonada bo'lgan boshqa bir kishi bilan janjallashdi. Erkak kishining ta'kidlashicha, ilhom - bu asabiy zaiflikdan kelib chiqqan kasallik. Barbara yaqinlashganda, Krausert unga ishora qildi va u asabiy odamga o'xshab ko'rinadimi, deb so'radi. Erkak uni ko'rib jim bo'lib qoldi.

Rabbimiz O'zining marhamatini namoyon etadi

Bergzaberndan Barbara Bishvaylerga yo'l oldi. U erda yakshanba kuni ertalabki xizmat paytida u kun bo'yi ertalab soat 9:00 dan kechasi soat 10:00 gacha davom etgan transga tushib qoldi. Ushbu trans paytida uning butun guvohligi qofiyada edi. Kim uning oldiga kelib, unga do'stlik bilan qo'l uzatsa, unga dalda va duo so'zi berilgan. Qo'lini berishga kelgan shubhali odam haqiqatni darhol anglab etdi. U iste'moldan o'limigacha hamjamiyat bilan qoldi.

Krausert Barbarani Ronneburgga olib kelish uchun Kristian Metz va boshqa birodarini Bischaylerga yubordi. Ularning Ronneburgga sayohatining bir qismi daryo sayohati edi. Ularning kemasi uxlashga imkon bermaydigan musiqachilar va xushchaqchaqlarga to'lgan. Barbara Bewegungni boshdan kechirdi. Uning sheriklari uning guvohligini yozishga tayyor edilar, ammo u hech narsa yozmadi. Ronneburg atrofidagi qishloqlarda Barbara va Krausert ko'plab guvohlik berishgan, ba'zan kuniga ikki yoki uch marta.

Yakob Mörshelning kamtarligi

Barbara va Krausert ba'zida qarshiliklarga duch kelishdi.

Yakob Mörshel Ronneburgga kelib, Krausertga qarshi gapirdi. Barbararet yaqin atrofdagi qishloqdan Ronneburgga qaytib kelganida, Yoqub uning uyg'onishi to'g'risida uni diqqat bilan so'roq qildi. Shu kuni kechqurun u shubhalaridan pushaymon bo'ldi, ammo Barbara Yoqubga qarshi qaratilgan tez va qofiyada gapirganda Aussprache so'zini aytganda.

Bir kuni u Ronneburgdan uyiga qaytib kelgan birodar bilan birga yaqin atrofdagi Liblosga yo'l oldi. Barbara ularga qo'shilishga harakat qilganini his qildi. Yoqubning tashrif buyurgan birodar bilan alohida gaplashmoqchi bo'lganini ko'rib, Barbara ulardan ancha oldin yurdi. Jeykob uchalasining yana birlashish vaqti kelganligini ishora qilib hushtak chalganda, Barbara ularni daraxt ostida kutib turdi. Ular unga qo'shilishganda, u Ilhomga kirib, Aussprache-ni etkazib berdi. Bu ular muhokama qilgan barcha narsalarga javob edi. Ular guvohlikni yozishni boshladilar, ammo ularda ozgina qog'oz bor edi. Ular tugab qolmoqchi bo'lganlarida, boshqa birodar tezroq qog'ozni olib kelib, daladan o'tib ketdi. Aussprache, barakali yog'ingarchilikni va'da qilib, hamma narsani samarali bo'lishini va'da qildi. Darhol yozuv qog'ozini ho'llab, yomg'ir yog'a boshladi.

Piter Xammerschmidtning kamtarligi

Qarama-qarshilik Yoqub Mörshelning konversiyasi bilan tugamadi; Ronneburgdan 80 km shimoli-sharqda, Bershteyndagi oqsoqollar Krausertni qabul qilishdan bosh tortdilar. Bershteyndan kelgan Piter Xammerschmidt Krauzertga yangi Werkzeuge, agar ularning hammasi yaxshi tanishsa, Bershteyn oqsoqollari bilan ittifoq tuzishi mumkinligini aytdi. Xammerschmidt Krausertdan Barbarani Ronneburg va Birshteyn o'rtasidagi Libloosga olib borib, ba'zi oqsoqollar bilan uchrashish uchun ruxsat so'radi. Krausert rozi bo'ldi. Liebloos-da, oqsoqollar Barbarani Krausertga qarshi turishga ishontirishga harakat qilishdi. Uning tajribasizligi tufayli u nima qilishni bilmay qoldi. Muammoni sezgan Ronneburgdagi birodarlar unga Xammerschmidtsiz zudlik bilan qaytishini aytib, xabar yuborishdi. Ammo ayol undan hamrohlik qilishni iltimos qildi, chunki u ko'rgan va eshitgan narsalariga guvoh sifatida unga muhtoj edi.

Ronneburgga qaytib, Kristian Metz xonasiga kelib, unga Xammerschmidt bilan boshqa hech qanday aloqasi yo'qligini aytdi. Keyin Xammerschmidt kelib, uni Metzga qarshi turishga undadi. Metz qaytib keldi. U Barbarani o'zi yashagan joyga olib bordi va unga ba'zi kitoblarini o'qish uchun berdi. U ishtiyoq bilan o'qidi va ular nima o'qiyotganini muhokama qilishdi. U ilhomlanib, Metzga va'da berdi.

U to'satdan Krauzertga borishga undadi, u o'sha paytda Xammerschmidtga tanbeh berib gapirayotgan edi. U xonaga kirishi bilan u ham ilhomlanib, navbatma-navbat Krausert bilan gaplashdi. Xammerschmidt kechirim so'radi.

Krausert uyatchan

Endi Krausert Barbara hamrohligida Birshteynga yo'l oldi.

O'sha paytda Birstayn shahzodasi kasal edi. Barbara haqiqatni qo'llab-quvvatlasa va erkin tan oladigan bo'lsa, unga sog'lig'i tiklanishini va Xudoning marhamatini va'da qilib, shahzoda uchun guvohlik yozishga undadi. U Krausertdan knyazga ushbu guvohlikni berishni iltimos qildi. Krausert buning uchun juda yaxshi imkoniyatga ega bo'lar edi, chunki shahzoda uning yonida bo'lishini so'radi va u bilan uzoq vaqt suhbatlashdi. Biroq, Krausert Barbaraning ko'rsatmalarini bajara olmadi. Barbara uni uyatchan deb o'ylardi.

Birshteynda bo'lganida, Barbara Krausert partiyasining uchta a'zosi: uning rafiqasi, singlisi va J. G. Ciriaci bilan qiyinchiliklarga duch keldi. Ushbu uch kishi guvohlik nusxalarini ko'chirishga mas'ul edi. Barbara ularga yordam berolmagani uchun ular shikoyat qildilar. Barbara har kim o'z chaqirig'iga javob berishi kerakligini aytdi. Uchalasi g'azablanishdi. Suddenly it seemed as if an invisible hand struck a mighty blow upon the table where they were sitting. Then Krausert entered the room. He paced up and down repeating: "This is yet another of the enemy's powers!" Then he took Barbara with him into the room where the Brethren were assembled. Krausert became inspired and spoke out concerning the activities of the enemy. Barbara then became inspired, and spoke out as well. While they spoke, alternately, Christian Metz became inspired and wrote a testimony on the same subject. The Brethren wondered at all this, whereupon the three members of Krausert's party acknowledged that the testimonies were directed at them, because they had treated Barbara wrongly.

In spite of their confessions, Krausert decided that Barbara should be separated from them. He sent her to a farm about 45 minutes from Birstein and told her to stay there until she was summoned.

After a few days at the farm, Barbara saw Krausert and others from his party hurrying toward her. They said that a persecution movement was beginning in Birstein. Barbara was given to know that this was not true, and she frankly said as much. Krausert became uncertain and sent Hammerschmidt back to Birstein to investigate. Back in Birstein, Hammerschmidt found no sign of an impending persecution. The Prince had issued a command to his subjects, but it had nothing to do with the Inspirationists. Hammerschmidt returned to the farm and reported his findings.

Barbara now had reason to suspect that Krausert was fallible.

Krausert returned to Birstein the next day, Barbara now with him. When they arrived, they found that the congregation no longer wanted anything to do with Krausert, because of his timidity. Barbara suggested that they hold a prayer meeting; but the congregation was disinclined. However, the congregation held a formal worship service soon after, which Barbara attended but Krausert did not. At this service she delivered an Aussprache, telling the congregation of the fate that awaited those who persisted in error. She told them that they would now be given a preview of the torments of hell that awaited the unrepentant. Immediately Peter Hammerschmidt fell into a seizure. His face turned green and blue, and he began to foam at the mouth. He shook dreadfully for a time, and groaned while flailing about. When his seizure was over, Barbara continued her Aussprache. The congregation was moved, and the worship service continued in a pleasant manner. In the months to come, however, the congregation regressed, and they met the fate that had been foretold in Barbara's Aussprache.

The Elders of Neuwied reject Barbara

Jacob Mörschel remained convinced of the godliness of the Reawakening, but he now wanted to return home to Neuwied, about 150 miles (240 km) west of Ronneburg. He asked Barbara to join his party. U rozi bo'ldi. The last part of the journey was by sailboat on the Rhine. Jacob estimated that they would arrive in Neuwied at nightfall. Barbara thought that an arrival at nightfall would please Jacob, because he did not want to be seen in the company of Barbara and other believers in the Reawakening. Barbara experienced a spiritual disclosure: they would not arrive that evening, but rather at noon the next day. A strong unfavorable wind then arose and drove the ship aground, where it remained overnight. The next day they arrived at Neuwied at noon, the time that had been revealed to her. Jacob acknowledged that the delay had occurred because of his intellectual pride.

Jacob Mörschel had reason to fear arrival in broad daylight; the Neuwied Inspirationists were skeptical about the Reawakening.

Soon after the arrival of Barbara and the others, the Neuwied Elders met privately to discuss whether they should admit Barbara to their worship service. During their meeting, Barbara, in another house, fell into a trance and had a vision. In this vision, she saw the Elders reaching a decision to reject her. When she came out of her trance, she told Jacob Mörschel and the others in the room what she had seen. Early the next day a messenger brought Jacob a letter from the Elders. The man started to prepare Jacob with a long explanation, but Jacob cut him off, saying he already knew what was in the letter. The messenger was amazed when Jacob told him how he knew. The messenger felt kindly toward the visitors and warned them to leave before the Elders asked the local government to take action against them. They left two days later.

Jacob Mörschel accompanied them for a while. When he was about to leave them,Barbara delivered a testimony of encouragement.

With her remaining companions, Barbara journeyed to other congregations, whichwelcomed them. There Barbara delivered further testimonies. They made their way back to Bergzabern, where Barbara had delivered her first Aussprache. From Bergzabern, Barbara went to Anweiler in order to rest.

Michael Krausert banishes Barbara

But rest was to elude her. She received a spiritual command to journey directly to Bischweiler. There she found Christian Metz very happy to see her. Immediately he informed her that there was a problem with Krausert, and that he, Metz, had delivered a testimony against him. Barbara told Metz to say no more, until she could speak to Krausert herself. Later that day she delivered a testimony saying that she and Metz should listen to Krausert, as long as his instructions did not go against their beliefs; since they had been placed in his service.

Krausert arrived in Bischweiler that same evening. He told Barbara that he and Metz had had a misunderstanding during their recent journey. The next morning he sent her and Metz off to separate rooms. When they were gone, Krausert told those remaining that Inspiration had now ceased. There would be no more testimonies.

Word of this reached Metz. He came to Barbara's room and told her what had happened. He said that he would obey Krausert's command, and he advised Barbara to do the same. She, however, was not ready to do so. She felt that the Lord was still working mightily in her.

Through Metz, Barbara asked Krausert if she might have a drink of water. Krausert was shocked when he learned that she was still in her room. He immediately summoned her. When she came to him, he tried to persuade her to give up her Inspiration, but she would not.

The next day Krausert and his party made ready to return to Ronneburg. He said that Barbara could accompany them if she yielded, but she did not. They left without her.

Not long after, a member of Krausert's party returned with a message from Krausert. Krausert had received a disclosure informing him that Barbara was pregnant. She was to be banished from the Community and was to return to her father's house.

So it was that she returned once again to Hermersweiler. Her banishment took place in the summer of 1819, less than a year after her first Aussprache, in Bergzabern.

Barbara challenges Michael Krausert

Her banishment did not last long. She found supporters. One day, as she was preparing the noon meal in her father's house, she was made aware that guests would be coming, and that she should prepare more food. Soon two Brothers arrived at her father's house. They had heard what Krausert said about her, but they did not believe it; they wanted to find out the truth. When they finished eating, they all went outside. Barbara left everything as it was in order to walk a short way with them. She expected to be back in half an hour, but she did not return for another year.

While she was walking with them, she received a spiritual command to go to Bergzabern with them. While she was in Bergzabern., a letter for the congregation arrived from Krausert. He said that they should decide whether to believe him or Barbara. Enclosed with his letter was a testimony containing harsh words about Barbara.

While still in Bergzabern, she received a spiritual summons to go to Anweiler. The Bergzabern congregation did not want her to go, because the Anweiler congregation had rejected her. She went nonetheless. In Anweiler, the Elder Abraham Noé asked why she had come. She said she wanted to read the letter that he had received from Krausert that day. Noé said he had received no such letter. Then Barbara told him what the letter contained. Amazed, he brought her the letter. He was now convinced of Krausert's deceitfulness, and he came over to Barbara's side.

The next day, through a testimony, Barbara received instructions to proceed to Ronneburg. Noé accompanied her. As they approached Ronneburg, they met a man who advised them not to come, since everyone there was on Krausert's side. When they arrived at Ronneburg, everyone was afraid to greet them. Still, Barbara found refuge in the home of one of the Elders.

Now the struggle began. Krausert entered the home, "as friendly as an angel," and said that it was right that she had come. He said he had wanted to write to her, in order to invite her to come. He tried for a reconciliation, but she asked him why he wanted to become reconciled with the type of woman that he had described in his letters.

Several more Brethren assembled. They began to recognize Krausert's unrighteousness. They asked Barbara for a testimony regarding him. She said she would not pass judgment upon him. She said that they should instead read what Gruber had written, in order to learn how to deal with such a matter.

Gruber (1720) had admitted the possibility that a Werkzeug could lose the gift of Inspiration. The gift was "a precious attribute" that could be retained only through "careful guarding, praying, obedience and endurance." If the Werkzeug should try to be himself the mover and doer in this work of Inspiration, his utterances would be confused and incorrect. Such utterances "can be tested only by those who possess the eye of simplicity and the spirit of discrimination."

The people in the room reached a decision. Krausert was to leave the Community for a time and go to a place of his own choosing. After a time of quiet exile, through soul-searching and compliance, he could be re-admitted to the Community. His wife and her sister could remain in Ronneburg. The women rejected this offer, however, and left with Krausert. Together they went to Bischweiler, where they were accepted and remained for a time. Then they moved 20 miles (32 km) south to a home near Strasbourg. There Krausert's wife and her sister soon died.

Barbara regretted the departure of Krausert. He had been her guide. During their visits to various communities, the Lord had granted many blessings through the two of them. Now their bond had been "severed by the tempter's might."

Abraham Noé turns her away

After Krausert became discredited, many Inspirationists became confused and fell away. Nevertheless, The Lord found others to do His work. A testimony presented through Barbara stated that Philip Mörschel was to watch over congregations in the northern district, around Ronneburg, and Abraham Noé was to watch over congregations in the southern district, around Bergzabern.

Philip Mörschel and Barbara journeyed from Ronneburg to meet with Noé in Anweiler. Noé protested that he no longer wanted to pay for such visits. He offered Barbara a job as a maid in his house. He said that when she felt moved by Inspiration, she could come to his room and tell him about it. Philip and Barbara left Anweiler and returned to Ronneburg. Later, Noé withdrew from the Community altogether.

Philip Mörschel and Barbara made one more journey, to Schwarzenau, about 50 miles (80 km) southeast of Ronneburg. This visit was difficult and distasteful for both of them. After this, Philip made no further journeys; he stayed in Ronneburg.

Philip Mörschel's burning of her testimonies

Back in Ronneburg, resting from their journeys, Philip Mörschel and Barbara often sat quietly together. In the room where they met, there was a large chest full of books. Mörschel himself had not read most of these books; many of them had been put there by his forefathers. On examining the books, Mörschel and Barbara found many volumes of Petersen's writings, which had been written both before and after his enlightenment. In the books written before his enlightenment, there were errors. For example, when Barbara opened one such book, she saw: "Whoever does not receive a baptism by water, cannot attain salvation." Some of the other books in the chest had been written against the Community of True Inspiration back in Rock's time.

Philip Mörschel and Barbara did not know what to do with the books. One night Barbara had a dream: Petersen's ghost said that the books should be burned. The ghost said that gold and silver would not burn. In her dream, Barbara saw Petersen's books laid upon the fire, and a quantity of gold and silver flowed forth from them. As she awakened from her dream, Mörschel came to her room and told her to get up; he had received instructions to burn all the books in the chest, which they did.

Then Mörschel went even further. He said that Krausert's testimonies had been tainted by Krausert's own ideas; therefore Mörschel thought it best to burn all of Krausert's testimonies, including the testimonies that had been presented through Krausert and Barbara. Barbara protested; but Mörschel said that he who had granted these testimonies could also grant new testimonies, so it would do no harm to burn the old testimonies. This they did.

Now Barbara tried to suppress any urge to write or speak a testimony. However, after suppressing this urge for half a day, she decided to write a testimony but keep it to herself. Mörschel, however, noticed what she had done, and told her to give him the testimony. She asked if it too would be burned, but he replied: "No, this will be Number One. From this moment on, a new era has begun."

Philip Mörschel banishes Barbara

As Abraham Noé began to withdraw from the Community, Peter Mook tookresponsibility for the congregations of Bergzabern and Edenkoben. Edenkoben is about 20 miles (32 km) northeast of Bergzabern. Barbara now spent her time with these two congregations.

Unfortunately, the local government of Edenkoben began persecuting the Inspirationists. Ordinary citizens started to insult and mistreat them. Barbara was taken into custody at various times and finally banished from the area. She returned to Ronneburg.

On Barbara's return to Ronneburg, she found that Philip Mörschel did not welcome her. Without telling her, he left Ronneburg and went to Liebloos. From there he sent her a message telling her to go to Bischweiler. Without knowing the reason, she went. At the same time, he asked other Elders in the Community to come to Ronneburg for a conference. At this conference he said that Barbara had been exiled to Bischweiler because of unspecified sins. He said that she would stay there.

Barbara was in Bischweiler for some time before she learned what Philip had done.When she found out, she felt impelled to return to Ronneburg. In Ronneburg, however, she discovered that she was no longer accepted. Considered an evildoer, she was forced to leave immediately, alone and on foot. She set out on a journey back to Bischweiler.

Barbara receives a proposal of marriage

Near the end of the first day of her journey, she arrived at a town she had visited before. She was hoping to spend the night there with people she knew. Walking down the street toward their house, she saw a man who seemed to be waiting for her. He asked her what her eventual destination was. She said Worms, which she hope to reach the next day. He said she could get there that night if she rode with him in one of his wagons. He was traveling with two wagons: a cargo wagon loaded with wine; and a passenger wagon loaded with people. She said she was unfamiliar with Worms and did not want to arrive there late at night. He said that he would see to it that she found good lodging and food. Thus she was persuaded and went with him.

On the way to Worms, he told her that he wanted to marry her. He said he was awidower, looking for a good woman to be his wife. She asked him how he could make such a proposal to someone he didn't know. He said that as soon as he saw her, he knew that she was the right person for him. He told her she could ask anyone in the passenger wagon about his reputation.

They arrived in Worms late at night. The man stopped at a very reputable inn, called to the innkeeper, introduced Barbara, and told the innkeeper to give her the best accommodations and to provide her with everything she requested. He said he would pay for it all in the morning. The innkeeper now regarded Barbara with extreme kindness. When Barbara was left alone with the innkeeper, she told him that she wanted nothing but a drink of water and a room in which to spend the night. She asked him to give her the bill at once, so she could continue her journey the first thing in the morning.

At dawn she arose and left the city. Afraid of being overtaken, she hurried along the road to Bergzabern.

Peter Mook turns her away.

After walking for 15 hours, she arrived in Bergzabern, at the home of Peter Mook's sisters. They gave her water to cool her feet and a cup of broth to restore her strength. They put her to bed. Then they went next door to Peter Mook's house and told him of Barbara's arrival. He, however, had received strict orders from Philip Mörschel not to welcome Barbara. Greatly disconcerted, the sisters came to Barbara's bedroom and told her that they were not permitted to keep her. They suggested that she inquire about a room at an inn. Barbara was on the streets once again. Since it was now midnight, all the inns were closed. She walked out of the town and spent the night in a meadow, sitting under a willow tree.

She finally reached Bischweiler, riding in the wagon of a man she had recognized. He took her to his house, where his wife greeted her joyously. Barbara warned them that she had been banished, and that she could only serve as a maid to one of the Sisters. The wife took Barbara by the hand and said she did not want Barbara to serve as a maid. The wife then showed Barbara to a room in their house. Barbara stayed with them for a time.

Barbara challenges Philip Mörschel

In the fall of 1820, some of the Inspirationists began to turn against Philip Mörschel. Peter Mook, who was responsible for the congregations at Bergzabern and Edenkoben, received from Philip Mörschel a letter instructing him to accept Philip's authority over all the congregations. This Mook declined to do. He now told his sisters to welcome Barbara if she should come their way again.

In early 1821, Barbara felt impelled to go with Peter Mook to Ronneburg. PhilipMörschel responded by declaring that no one who accepted Barbara's testimonies could enter Ronneburg. She stayed instead with allies in a nearby village. Philip sent her a message saying that she should not dare to set foot in his house.

In July 1821, Barbara produced a testimony that referred to Mörschel as the "black stone of Ronneburg." A few days later, she was directed to deliver this testimony to Philip herself. With several Brethren, she went to see Philip in Liebloos. On the way, they encountered Philip coming out of the forest and onto the road. She and the Brethren recognized this meeting as an indication of God's guidance. One of the Brethren handed the testimony to Philip. He read it at once and said he knew this was God's Word to him; but he wanted to have nothing more to do with it.

Some time later Barbara felt impelled to write another testimony directed to Philip, which she was to deliver herself. She found him in his garden. When he saw her, he began to tremble. She gave him the testimony. He said it was God's Word as surely as there was a God; but he would not accept it.

This was the last time that she spoke to him. He retired to Liebloos. He never returned to Ronneburg.

Barbara declines Peter Mook's offer of a room

After Mörschel's fall from grace, Peter Mook became the First Elder, assumingresponsibility for all the congregations. Barabara continued to journey to various congregations, sometimes accompanied by Peter Mook and sometimes by other Brethren, including Christian Metz. Peter Mook offered her a room in his house, where she could stay when she was not on a journey. She accepted gratefully. She soon found, however, that the offer was for his own benefit. This brought her into temptation, so that later, after she had returned from yet another journey, she rented a room in Bischweiler.

Before long Peter Mook came to Bischweiler and told her that it was God's will that she return to him. He promised that everything would be better. She returned with him; but she found that everything was the same.

Barbara marries George Landmann and loses the gift, 1823

Barbara tells Scheuner:

So I fell ever deeper into temptation, and finally this resulted in my marriage to George Landmann in the year 1823. With that, we were banished from the Community. (Scheuner, 1873)

Marriage did not always result in banishment. Kreutzer, we have seen, was married. Nordhoff (1879) says that Metz, at his death in 1867, left a daughter in the Amana community. Shambaugh (1908) says that E. L. Gruber himself had a son who accompanied him on his journeys and who specialized in the detection of false Werkzeuge.

Marriage could result in banishment, however, if it was opposed by the Elders. Christian Metz (1822) says that the enemy tempted Barbara with a desire to marry George Landmann, but the Lord showed both her and the Brethren that this step was against His holy will. In spite of what the Lord showed them, Barbara and George married a year later. The result was banishment.

Barbara's first service as a Werkzeug thus lasted less than five years, from her first Aussprache at Bergzabern late in 1818 to her marriage to George Landmann in 1823.

Barbara and George remain true to the community

Though banished, Barbara and George held fast to the beliefs of the Inspirationists. Barbara tells Scheuner that she and George went to Strasbourg to appear before a court that was hearing a complaint against the Bischweiler congregation. Witnesses were asked to swear that they would tell the truth. Barbara and George refused, holding to the Inspirationists' prohibition against oath-taking. When challenged, Heinemann cited the teachings of Jesus.

Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; na osmon bilan; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; chunki bu buyuk Shohning shahri. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matthew, 5:33-37).

Strasbourg had a statute saying that anyone who refused to take the oath would be fined heavily and imprisoned for three months. After Barbara cited Scripture, the judges retired. When they returned, they read from a paper on which they had written that the punishment would not apply to those witnesses who refused to swear an oath because of the teachings of Jesus. Rather, their affirmative word would be accepted in place of an oath.

Barbara rejoiced in this victory. She told Scheuner that the Lord struck down aCommunity member who had urged her to take the oath.

He was no longer well when he left the courtroom, and was not even able to return to his home and family, rather, like a madman, came to a miserable end there in Strasbourg. (Scheuner, 1873)

Following such demonstrations of faith, Barbara and George were re-admitted to the Community of True Inspiration.

Here ends the Short Narration, the story that Barbara told Scheuner about her early years.

Barbara retires for 26 years

Barbara lost the gift of Inspiration when she was 28. She did not receive it again until she was 54. During the 26 years between gifts, she lived in relative obscurity. Since she was no longer a Werkzeug, Scribes longer recorded what she said and did..

At the time that Barbara dictated her Short Narration to Scheuner, she seems to have had misgivings about her marriage, since she refers to it as the result of falling "ever deeper into temptation." The marriage was probably childless; neither Nordhoff (1875) nor Shambaugh (1908) mentions any progeny. We do not know how George made a living. Before the marriage, he was a schoolmaster; but Shambaugh (1908) says that the Inspirationists often expelled a schoolmaster from his post if he married.

Barbara and George stayed together for the rest of their lives. Though Inspirationists deplored marriage, they regarded the step, once taken, as irrevocable. Bach (1971) says that Barbara and George journeyed together to the Ebenezer Colonies in New York and then to the Amana Colonies in Iowa, where they remained until their deaths in their 80s.

The Inspirationists gather in Hesse, 1823–1843

Shambaugh (1908) is the primary source for the history of the Community following Barbara's loss of the gift of Inspiration.

After both Michael Krausert and Barbara Heinemann Landmann lost the gift ofInspiration, Christian Metz was left as the sole Werkzeug for the Community.He led the Inspirationists, in both spiritual and secular matters, for the next 44 years, from Barbara's marriage and banishment in 1823 to his own death in 1867.

He is described by the members of the Community as a man of commanding presence and of great personal magnetism, who challenged admiration, respect, and even homage wherever he went. . . . The testimonies of Christian Metz are couched in beautiful language and are altogether on a higher plane than those of Barbara Heinemann. (Shambaugh, 1908)

The main task facing Christian Metz at the beginning of his leadership was to move the Inspirationists from persecution to safety.

Persecution came about because the Inspirationists refused to report for military duty, they refused to take oaths, and they refused to send their children to the schools established by the state. The authorities arrested and fined them. Mobs threw stones through the windows of their meeting houses. People on the street assaulted them verbally and physically.

In Schwarzenau, in 1825, the court handed down an order. The Inspirationists there had to pay taxes for the support of the established churches and schools. They could not keep their own teachers. Their children had to attend the state schools and participate in the religious instruction given by the pastor. Their children would be baptized by force, if necessary.

In the following year the court handed down another order. Since the orthodox church offered and taught everything that was necessary for salvation, the Inspirationists had to choose: return to the fold of the orthodox church, or leave town within six months. The Inspirationists looked toward Hesse, a more tolerant state.

In Hesse, Christian Metz sought a large estate where the Inspirationists could live in common and work at their customary trades. The Inspirationists leased part of the cloister at Marienborn, near Ronneburg. The congregation from Schwarzenau moved to Marienborn.

Now began fulfillment of the prophecy delivered by Christian Metz: "The Lord would soon collect and gather in His faithful servants." (Bezeugungen)

The next group of faithful servants to be collected was the long oppressed congregation at Edenkoben. For them, the Inspirationists leased a nearby estate called Herrnhaag.

Next, the congregation at Ronneburg had to move; the government there had turnedagainst them. Through the efforts of Christian Metz, the Inspirationists leased the cloister at Arnsburg. Now they were afraid that they had leased more land than they needed; but soon the cloister at Arnsburg was filled up with Inspirationists arriving from other countries, especially Switzerland. The Inspirationists needed still more land, so they leased the convent and estate of Engelthal.

The four estates—Marienborn, Herrnhaag, Arnsburg, and Engelthal—were within a few miles of each other. Though physically separate, they had one common management. The Inspirationists began to adopt a communistic life style. Housed together in the four estates were rich and poor, educated and uneducated, professionals, merchants, manufacturers, artisans, farmers, and laborers. The rich gave of their means, the merchants of their business ability, and the artisans and farmers of their labor. Within a few years, the Community attained a degree of prosperity which promised the peaceful life foretold in the early prophecies, the life for which its members had been striving so many years.

Unfortunately, peace eluded them. Revolution was abroad in Europe, and the ruling classes felt threatened by nonconformists. The rulers began to take away, one by one, the Inspirationists' cherished liberties. Parents had to pay fines for keeping their children out of public schools; and the fines, especially for families with several children, became unbearable. Rents kept rising, and land became too expensive to buy. The very elements turned against the Inspirationists, since excessive heat and drought left them with nothing to gather at harvest time.

The Inspirationists move to New York State, 1843–1855

Christian Metz and the Elders became convinced of the need for another move. At length Christian Metz delivered a testimony from the Lord:

Your goal and your way shall lead toward the west to the land which still is open to you and your faith. I am with you and shall lead you over the sea. . . . Four may then prepare themselves. (Bezeugungen, 1842)

The Elders appointed a committee of four, including Christian Metz, to make the voyage to America. The committee was given full power to act for all the members and to purchase land where they deemed best.

They endured many hardships during their voyage, which lasted almost forty days. They reached the harbor of New York in late October, 1842. Their hardships did not cease once they reached land; for three months they suffered winter cold while examining tracts of land in New York State. Finally they purchased a former Seneka Indian Reservation, a tract of 50,000 acres (200 km²) near Buffalo, New York.

During the following year, the Inspirationists began their migration from Germany. Within the first four months of 1843, they laid out and settled the first village. They called it Eben-ezer--"Hitherto has the Lord helped us"—based on a testimony delivered by Christian Metz.

In less than a year, two more villages were laid out, Upper Ebenezer and Lower Ebenezer; the first village became Middle Ebenezer. Later another village, New Ebenezer, was laid out. When a group of Pennsylvania Dutch in Canada joined the Community, two villages were added in Canada: Canada Ebenezer and Kenneberg,

Each village had its own store, school, and church. In various villages there were sawmills, woolen mills, flour mills, and other branches of industry, giving employment to all according to their talents and inclinations.

The profits from all these enterprises went to the Community as a whole. In a provisional constitution and later in a permanent constitution, the Inspirationists agreed that all land and all improvements, everything with the exception of clothing and household goods, should be held in common. Their decision was supported by Scripture:

And all that believed were together, and had all things in common; and sold their possessions and goods, and parted them to all men as every man had need. (Acts 2:44-45)

Their decision was also supported by testimonies delivered by Christian Metz.

Thus it was that the Inspirationists were able to pay for the voyages of members who could not otherwise afford to come to America.

The Inspirationists move to Iowa, 1855–1864

The original 50,000 acres (200 km²) became 80,000 acres (320 km²) as the Community kept growing; but then land became hard to get. The rapid growth of the city of Buffalo, which was but five miles (8 km) away, caused real estate to become so costly that the purchase of additional land in any appreciable quantity was out of the question.

In addition to the lack of available land, another more serious problem confronted the Community. The thriving city of Buffalo with its worldly influences was too easily accessible to the young people; the Elders were concerned.

In 1854 Christian Metz delivered a testimony: the Inspirationists should direct their eyes to the West in order to find a new home. The Elders hesitated. Christian Metz delivered further testimonies: many opportunities had already been lost; and four representatives should now be appointed to search for a new home in the West.

The Elders appointed a committee of four, including Christian Metz, to make the search. The committee journeyed to the Territory of Kansas, which had recently been opened up for settlement. They spent a month there, inspecting tracts of land recommended by land agents; but they were unable to come to a decision. They returned to Ebenezer, much discouraged.

After more discussions, the Elders appointed a committee of two to go to the new State of Iowa and there inspect the large tracts of land that belonged to the government. Upon reaching the present location of the Community in Iowa, the committee sent back such glowing descriptions that the Elders dispatched a third committee of four who were authorized to purchase land. This committee secured a tract of nearly 18,000 acres (73 km²). Where necessary, they bought scattered farms—even at a high figure—in order to secure a contiguous tract.

The first village in the Iowa tract was laid out during the summer of 1855, on a hillside north of the Iowa River. The Inspirationists called it "Amana," which means "believe faithfully." In that same year, the Lord gave His approval of this name in a song that was poured forth through Christian Metz. Within another seven years, five more villages were laid out, within a radius of six miles (10 km) from what came to be known as Main Amana: West Amana, South Amana, High Amana, East Amana, and Middle Amana.

The Inspirationists sold their land in the Ebenezer Colonies piece by piece, a task which required much time and patience. To their business credit, it is recorded that they were able to dispose of their land and all its improvements without the loss of a single dollar. They completed their migration to Iowa in 1864, nine years after they founded their first village there.

Barbara receives the gift again, 1849

While the Inspirationists were still living in the Ebenezer Colonies, Barbara Heinemann received once again the gift of Inspiration.

Bach (1971) says that, during a footwashing ceremony in 1849, six years after the founding of the Ebenezer Colonies, Barbara Heinemann uttered prophecies thatconvinced Christian Metz that God was working through her. He testified that she was once again a Werkzeug.

During the migration to Iowa, Christian Metz hoped that Barbara would serve as the Werkzeug for the Ebenezer Colonies while he served as the Werkzeug for the Amana Colonies. This arrangement did not work out. Shambaugh (1908) reports that great worry was brought to the Ebenezer Community because of trouble between Barbara and the Head Elder. Christian Metz offered to transfer to her to the Amana Colonies.

Barbara accepted the transfer. She and George moved to Iowa.

The Inspirationists add Homestead to the Amana Colonies

Barbara became involved with the purchase of Homestead, Ayova, the final village in the Amana Colonies. During the early years of the Colonies, the nearest railroad station was in Iowa City, 20 miles (32 km) southeast of Main Amana; but in 1861, the Mississippi and Missouri Railroad was completed as far as the village of Homestead, only two miles south of Main Amana. Homestead would now be the place where Community received the goods that it needed, and the place from which it shipped the goods that it produced. The Elders felt the need to add Homestead to the Amana Colonies. They were afraid to do so, however, because of the influence of the outsiders living in the village. During their discussions, they asked Barbara for her opinion. She fell into Inspiration and said:

How can I establish my dwelling at that place [Homestead] when you own it only in part. Better order must be established, for there are indeed still dwelling at that place those who rob earthly treasures as well as treasures of the soul, and therefore I cannot enter. (Bezeugungen, 1861)

The Elders bought the whole village. They bought out the outsiders and removed them.

The Werkzeuge administer to the Amana Colonies

Now that the two Werkzeuge were living in the Amana Colonies, they shared the duties of administering to the six congregations. Both Werkzeuge were involved with spiritual matters, but Christian Metz remained involved with day-to-day business matters as well.

Life for the Werkzeuge was no longer as stressful as it had been in Europe. No longer did they have to make long journeys between congregations; the villages in the Amana Colonies were only a few hours apart. No longer did they have to endure rejection by some of the congregations; everyone in the Amana Colonies accepted them and looked to them for guidance. No longer did Inspirationists have to endure persecution by outsiders. They were now permitted to teach their children in their own schools. They were now allowed to purchase exemptions from military service. Since they were not now dragged into court over schooling and military service, their refusal to take oaths became less of an issue.

The duties of the Werkzeuge, though now relatively peaceful, remained numerous,however, and important to the Inspirationists.

A Werkzeug conveyed the Lord's judgment on secular matters of great import, such as the purchase of the village of Homestead.

A Werkzeug conveyed the Lord's judgment on applications for membership. TheCommunity had grown prosperous, and membership guaranteed cradle-to-grave security. Some applicants simply wished to trade the right to their earnings for the protection provided to themselves and their families. Applicants who were still in Europe sometimes needed funds to bring themselves and their families to America. Their expenses would be paid if the Lord deemed them worthy. Applicants who were accepted were put on probation, which was sometimes shortened or dispensed with by the direct word of the Lord.

A Werkzeug sometimes conveyed the word of the Lord at the Community's religiousservices. Nordhoff (1875) says that these services occurred at least once a day. Every evening, neighborhood groups met for prayer services in rooms set aside for this purpose. On Wednesday and Sunday mornings, everyone in a village met in assembly rooms, where they conducted a separate service for each of the three orders. The Elders were members of the highest order; children and newlyweds were members of the lowest order. The Lord determined promotion or demotion between orders. On Saturday mornings, all the members in a village met in the church for a single service. At any of these services, a Werkzeug might fall into a trance and deliver the word of the Lord. The word thus delivered might be an admonition delivered to a particular individual, or it might be a message delivered to the entire congregation. A Werkzeug might suspend meetings because of such things as indifference in the young women or lethargy in the old women or insincerity in the hymn-singers. Meetings would not be resumed until the congregation demonstrated a spirit of repentance.

A Werkzeug participated in the Untersuchung, the yearly examination of every member in the Community. Nordhoff (1874) says that the examination was performed within each of the three orders within each of the six congregations. Members were expected to confess their shortcomings. Members believed that if anything was hidden, it would be brought to light by the Werkzeug. A member who did not mend his ways was expelled. The examination might be adjourned from day to day if members seemed unimpressed. The young people, in particular, were likely to seem unimpressed.

A Werkzeug conveyed the Lord's judgment on couples who wished to marry.Inspirationists heeded the Scriptural admonition against marriage.

He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; But he that is married careth for the things that are of the world, how he may please his wife. (1 Corinthians, 7:32-33)

Though the Inspirationists tolerated marriage, they regarded it as a fall. Upon marriage, the newlyweds, regardless of their spirituality, were reduced to the lowest of the three orders and were compelled to work their back up through deepening piety. With the birth of each child, the parents suffered the same spiritual demotion. A marriage entered into without the approval of the Lord was regarded as a "godless marriage"; it was sufficient cause for banishment, as we have seen in the case of Barbara herself.

Christian Metz dies, 1867

Barbara's testimonies sometimes seemed harsher than those of Christian Metz.

One gathers from the "still living witnesses" that these later ordinances of the "Old Sister" were a great cross to Christian Metz who was constantly called upon to "adjust the difficulties." (Shambaugh, 1908)

Christian Metz died in 1867, at the age of 72. Barbara, the same age, was now the Community's sole Werkzeug. She continued in this role for another 16 years, until her own death in 1883, at the age of 88.

Her testimonies were no longer tempered by Christian Metz. Shambaugh (1908) reports on some of her denunciations.

Barbara freely denounced "godless marriages"—marriages made without the approval of the Werkzeug. Shambaugh (1908) reports that "on this very account she was the cause of a good many withdrawals from the Society during her later years."

Barbara condemned photographs, basing her condemnation on a commandment given toMoses:

Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above or that is in the earth beneath, or that is in the water under the earth. (Exodus, 20:4)

The Elders approved of this denunciation. 1873 yil noyabrda, har yili o'tkaziladigan Untersuchungdan so'ng, ular barcha fotosuratlarni yo'q qilishni yoki topshirishni buyurdilar, shuningdek, odamlarga ovoz chiqarib o'qish uchun har bir qishloqda Bosh assambleyaga buyruq berdilar, unda Rabbiy butparastlikni qoraladi.

Barbara Rojdestvo sovg'alarini qoraladi. Oqsoqollar rozi bo'lishdi. 1873 yil dekabrda, har bir qishloqda bo'lib o'tgan yakshanba yig'ilishida Oqsoqollar 1849 yilgi "Rojdestvo ziyofatini juda ko'p behuda va shahvoniy sovg'alar orqali xo'rlash" bilan bog'liq guvohliklarni ovoz chiqarib o'qishdi.

Barbara umumiy o'qishga norozilik bilan qaradi. U gazetalarni o'qish "yoshlarning orqaga ko'tarilishi" ning asosiy sababi deb hisoblagan. U ko'ngil ochish uchun o'qishni "qalbning tarqalishi" va "ongni osmondan va Rabbimiznikidan boshqa narsalarga yo'naltirish" deb qoraladi. U bilim uchun o'qishni teng darajada zo'rlik bilan qoraladi, chunki Muqaddas Kitobda "bilim mag'rurlanadi" (1 Korinfliklarga 8: 1) va "ko'p donolikda katta qayg'u, bilimni oshirgan esa qayg'uni ko'paytiradi" deb yozilgan. (Voiz, 1:18).

Uning o'qishni qoralashi intellektual yutuqlarga bo'lgan nafratiga mos edi. U Rabbiy inson bilishi kerak bo'lgan hamma narsani ochib berishiga ishongan. 1878 yilda Ilhom ta'siri ostida u ilmiy fikrga ega bo'lgan bir oqsoqolga shunday dedi: "Siz Xudoning mo''jizalari va sirlari haqida o'ylash orqali olingan juda katta bilimlarga ega bo'lishingiz shart emas".

1880 yilda u dekorativ daraxtlarni ekishni qoraladi.

Shunday qilib, meva bermaydigan barcha daraxtlarni uydan olib tashlashga e'tibor bering, chunki ular ko'zning zavqiga tegishlidir. Siz, albatta, uning o'rniga Rabbimiz va barcha aqlli odamlar zavqlanadigan mevali daraxt ekishingiz mumkin. (Yaxrbuch, 1880)

Barbara Xaynemann Landmann vafot etdi, 1883 yil

Barbara 1883 yil 21 mayda, Nordxof tashrifidan to'qqiz yil o'tgach vafot etdi. U 88 yoshda edi. Scheuner, Qisqa hikoyaning postkriptida shunday deydi: "U Rabbiyda tinch va osoyishta vafot etdi". U Asosiy Amanadagi qabristonga dafn etilgan.

Qabristonda oilaviy uchastkalar, yodgorliklar yo'q. Har bir qishloqning ketgan a'zolari o'lim tartibida yonma-yon dafn etiladi. . . . Qabrlar qabrga qaragan tomonida faqat ismi va Todestag [o'lim sanasi] bo'lgan past tosh yoki oq rangga bo'yalgan boshcha bilan belgilanadi. (Shambaugh, 1908)

Barbara vafotidan so'ng, uning farmonlari bilan cheklangan ko'plab cheklovlar engillashtirildi.

Endi a'zolarga fotosuratlarni saqlashga ruxsat berildi. Fotosuratlar albomi bo'lmagan ettita qishloqda yashash xonasi deyarli yo'q edi. Mavzular nafaqat dunyodagi do'stlar va qarindoshlar, balki shaharga ba'zi ta'tilda fotosuratlarni (deyarli har doimgidek "dunyo liboslari" da kiyib olgan holda) olgan Jamiyatning ko'plab a'zolari edi.

Endi a'zolarga oddiy Rojdestvo sovg'alarini almashtirishga ruxsat berildi. Kichkina Inspirator endi ta'til vaqtida do'kon oynalarida namoyish etilgan o'yinchoqlardan oqilona namuna olishdan zavq oldi.

Endi a'zolarga o'z xohishlariga ko'ra kitob, gazeta va jurnal sotib olish huquqi berildi. Ba'zida istalmagan kitoblar va qog'ozlar yoshlar qo'llariga tushishi mumkin; agar oqsoqollar ushbu faktni aniqlasalar, ochiq kitobda bunday kitoblar va qog'ozlar nomlari bilan tilga olingan va ularni yanada o'qish taqiqlangan. Har bir qishloq maktabi bilan bog'liq holda, puxta tanlangan "yaxshi adabiyotlar" kutubxonasi mavjud edi, ulardan haftaning oxirida bolalarga kitoblar chizishga ruxsat berildi. Bular odatda oilaning barcha a'zolari tomonidan o'qilgan. Bundan tashqari, shaharchada aylanib yuradigan kutubxona mavjud edi va butun Amana shaharchasi Jamiyatga tegishli bo'lganligi sababli, ushbu kutubxona ham tegishli idoralar tomonidan tanlangan va nazorat qilingan va yosh o'quvchini yo'ldan ozdirish nasib etmagan. Hamjamiyat Jamiyatning turli xil bizneslari bilan shug'ullanadigan a'zolardan foydalanish uchun mos bo'lgan texnik va savdo jurnallariga obuna bo'lishni davom ettirdi.

Barbaraning ba'zi farmonlari vaqt o'tishi bilan o'zgargan bo'lsa-da, u hurmatini davom ettirdi: uning guvohliklari va Kristian Metz yakshanba kuni ertalab xizmat paytida ovoz chiqarib o'qildi.

Barbara vafotidan beri hech qanday Verkzeug paydo bo'lmagan. Nordxof 1874 yilgi tashrifi chog'ida Barbara uchun voris haqida so'radi.

Hozirgi ilhomlangan asbob juda keksayib qolgan, men uning o'rnini egallashga boshqasi tayyormi deb so'radim. Ular Yo'q, hali hech kim paydo bo'lmaganligini aytishdi; ammo ular shubhasizki, Xudo birovni kerakli idoraga chaqiradi. Ular unga ishonishga tayyor edilar va bu bilan o'zlariga hech qanday qiyinchilik tug'dirmadilar. (Nordxof, 1875)

Shambaugh yozganida (1908), Xudo hech kimni kerakli idoraga chaqirmagan edi. Ham dunyoviy, ham ma'naviy etakchilik vazifalari Oqsoqollarning zimmasiga tushgan.

Adabiyotlar

(Lar) bilan belgilangan ma'lumotnomalar Shambaugh (1908) da joylashgan. (Z) bilan belgilangan ma'lumotnomalar Zuber (1981) da mavjud. Belgilangan havolalar ingliz tiliga asl nemis tilidan tarjimalarni anglatadi.

• Bax, M. (1971). Geynemann, Barbara (1795 yil 11-yanvar - 1883 yil 21-may). E. T. Jeymsda (Ed.), Taniqli amerikalik ayollar, 1607-1950. Kembrij, MA: Garvard universiteti matbuotining Belknap matbuoti. ISBN  0-674-62734-2.
• (lar)Bezeugungen des Geistes des Herrn. Jamiyat tomonidan minglab sahifalar qo'lyozmalar saqlanib qolgan. Ushbu materialning aksariyati Werkzeuge guvohliklaridan iborat.
• (lar) Gruber, E. L. (1715). Bericht von der Inspirations-Sache.
• (lar) Gruber, E. L. (1720). Kennzeichen der Göttlichkeit der Wahren Inspiration.
• (lar)Yaxrbuch (1880).
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• (lar) Metz, C. (1849). Auszüge aus den Tagbüchern von Br. Xristian Metz.
• Noé, C. F. (1904). Amana Jamiyatining qisqacha tarixi 1714-1900, Ayova tarixi va siyosati jurnali, Aprel, 1904. Ayova: Davlat tarixiy jamiyati.
• Nordhoff, C. (1875). Amerika Qo'shma Shtatlarining kommunistik jamiyatlari. 1961 yilda qayta nashr etilgan. Nyu-York: Hillary House Publishers, Ltd.
• Perkins, V. R. va Vik, B.L. (1891). Amana Jamiyati tarixi yoki Haqiqiy Ilhom Jamiyati. Ayova Siti: Ayova shtati universiteti. ISBN  978-1-151-85448-3.
• (z) Scheuner, G. (1873). Barbara Geynemannning (keyinroq Landmann) o'zini uyg'otishi va 79-yilida uyg'onishi va dastlabki ilohiy rahbarligi bilan bog'liq vaziyatlarning qisqacha bayoni.
• Shambaugh, B. M. H. (1908). Amana: Haqiqiy ilhom hamjamiyati. 1988, faksimile, Amana tarixi muzeyi va Ayova shtati tarixiy jamiyati. Ayova: Penfild Press. ISBN  0-941016-47-1
• Zuber, J. V. (1981). Barbara Xayneman Landmanning biografiyasi, E. L. Gruberning Ilohiy ilhom va boshqa insholar haqidagi ta'limoti. Leyk Mills, Ayova 50450: Graphic Publishing Company, Inc.