Conrad Beissel and the Ephrata Cloister
Written by Ronald J.
Gordon ~ Published February, 1996 ~ Last Updated, September, 2000 ©
This document may be reproduced for non-profit or educational
purposes only, with the
provisions that the entire document remain intact and full acknowledgement be
given to the author.
s the German
Baptist Brethren established themselves in the New World, they quickly welcomed
and gave assistance to others from the Old World, and one such individual was
Conrad Beissel who later became a member of the Conestoga congregation in
Lancaster, Pennsylvania. But instead of acclimating himself into the Brethren
culture, he attempted to influence them with his more emotional and spiritual
mysticism, particularly his teachings regarding celibacy and Sabbath (Saturday)
worship. After experiencing constant friction with the elders, Beissel finally
broke with the Brethren and established his own experiment in faith at Ephrata
in 1732. In the following years, the Brethren increasingly began leaving their
congregations to join him along the Cocalico Creek. The wife of Brethren printer
Christopher Sauer was a Prioress at Ephrata Cloister for fourteen years. During
the succeeding years under the guidance of their founding personage, the
community prospered, incorporated much industry, and produced a unique religious
culture. But immediately after the death of Beissel in 1768, the community began
to wane and the buildings slowly deteriorated. The remaining dwellers made
notable attempts to preserve their society and repair the buildings over the
years, but there were not enough people left to maintain a viable community. In
1814, the few remaining dwellers incorporated the Seventh Day German Baptist
Church which survived until 1934. Finally, the Pennsylvania Historical and
Museum Commission assumed ownership of the grounds and regressing buildings in
1941 with a program of research, careful restoration and maintenance. Guides in
period costume now escort visitors throughout the park with knowledgeable and
meaningful interpretation of cloistered life.
| Parallel to recounting the positive accomplishments of Conrad Beissel and the Ephrata Cloister, this work attempts to examine one aspect of the story which few historians have endeavored to resolve. As this author has repeatedly walked over these grounds at Ephrata, one persistent question has remained. When all interpretations have been discussed from all the histories written, this question must be addressed: "Why are these buildings empty?" |
The Visionary
 The Bakery |
berbach, Germany,
was the birthplace of Johann Conrad Beissel in 1690. His father was a baker who
died two months before he was born, and tragically at the age of eight, his
godly mother also died. Raised by older brothers and sisters in poverty, he
drifted from musician to baker and spiritual mystic. At Heidelberg he became
friends with many Pietists and was briefly jailed. Upon his release, Beissel
departed with two friends for America, and landed in Boston in 1720. Eventually
arriving in Germantown he decided to become a weaver under the apprenticeship of
Peter Becker who then presided over the Brethren. A bit restless and discontent,
he soon left for the Conestoga territory (Lancaster) where he lived as a hermit.
In 1724, a missionary expedition of Brethren from Germantown convinced him to
rejoin the Brethren. He was baptized and regularly met with a newly formed
congregation, and soon became the leader of this fledgling Conestoga group.
However, it soon became noticeable that Beissel was more intent on persuading
them to accept his own mystical interpretations of spiritual living. Referring
to himself frequently as the Superintendent, he visited many other Brethren
settlements with the idea of enlarging a group of sympathetic followers. This
was not difficult since no firm organization structure existed between the
Brethren congregations, and his personal charisma only strengthen his undeniable
gift of leadership. Few historians obfuscate his extraordinary gift for
persuasion. Little if any coercion was necessary, for Beissels magnetic
personality literally drew people under his tutelage. In December of 1728, he
openly declared his independence from the Brethren as he instructed follower Jan
Meyle to rebaptize him in the Conestoga Creek. He soon moved to Ephrata and
later established a formal colony in 1732, to pursue his own vision of spiritual
mysticism. The attempts of the German Baptist Brethren to reconcile Beissel and
return him to the fold where in vain. His vibrant personality and eloquent
speaking abilities endeared other Brethren and attracted many outside converts.
There was a gradual exodus from many Brethren settlements to the Cloister at
Ephrata, especially following the death of Alexander Mack in 1735 (founder of
the Schwarzenau Brethren). In the wake of Mack's influence, Beissel achieved
prominence and embarked on a steady course of proselytizing which was immensely
successful. He literally moved the entire Brethren congregation at Falckner's
Swamp to Ephrata.
 Living quarters with bench bed & block pillow |
Beissel's followers were vegetarians and grew their own food in several gardens. Tour guides relate that lamb being served during communion was the only time the faithful were allowed to eat meat. Needless to say, communion was requested often. Members were generally monastic and segregated in rustic living quarters by gender. Married couples were later admitted, building their own houses on the grounds. The colony was very autonomous. It had orchards, gardens, grain-fields, the resources to manufacture clothing from flax, plus a saw-mill, gristmill, paper-mill, and printing press. A number of artisans were very skilled in crafts such as clock-making and decorative writing termed Fraktur. Some of the first "casement" type windows in American were installed in the larger buildings. Cloistered living was austere, members wore plain white hooded cloaks to disassociate themselves from the distraction of individual clothing styles. Most living quarters or cells in the Sister's House were very small (photo above), with a hard wood bench for a bed and a solid wooden block for a pillow. Passageways in this large dormitory were narrow. Doorways often had a heavy support beam that forced dwellers to bend over as they entered another room. Park tour guides must frequently remind modern visitors to bend forward in order to keep from bumping their heads. One of the more significant elements of Beissel's teachings was that celibacy is the most advantageous means of opening and maintaining a reliable channel of spiritual communication to God, for it relives the mind of the recurring distraction of sensual pleasures. Since food and clothing were produced within the Cloister, much time was involved in tending to a variety of everyday chores, such as gardening, mending, transporting goods between the numerous buildings, and naturally the laborious tasks of cooking and preparing meals. These necessary activities easily reduced idleness and kept people busy. In the evenings after chores were finished, members participated in numerous other events such as choral singing, often in five part harmony in the main worship center - the Saal (worship hall on right) that adjoined the larger Saron (Sister's house from rear). Since Beissel was previously aligned with the Brethren, the modern Brethren visitor to Ephrata Cloister is frequently reminded of numerous Brethren elements of faith and practice or manners and customs - especially the communion service. One chief industrial activity of the colony was its printing press, certainly exceeded in significance and production by the Sauer press in Germantown. Power exists in the written word and this press authenticated the legitimacy of the Cloister by giving the dwellers their own self-produced literature. The Ephrata press also generated many outside compositions such as the Mennonite book of Martyrs in 1748. Of particularly special interest was the monumental production of Chronicon Ephratense in 1786 by Jacob Gass and Peter Miller (Beissel's successor). Although it is regarded by historians as indefensibly biased toward the activities of the Superintendent, nonetheless it offers the historian an opportunity to evaluate the development of the community, and especially it's relationship to the German Baptist Brethren (later Church of the Brethren).
Expansion to Snow Hill
In 1762, George Martin left Ephrata on a mission project to expand the teachings of Conrad Beissel along the southern border of Pennsylvania, especially since there were numerous Dunker settlements in this region. His talented efforts garnered several family members of Swiss immigrant Hans Schneeberger (Ger. "Snow Mountain") to the teachings of Sabbatarianism. Andreas (son of Hans) married Barbara Karper and these two Dunkers (both of Dunker families) offered their home as a gathering place for a newly formed group. Barbara was the first to accept the new teachings and with her child, left a reticent husband for Ephrata. He succeeded in finding her and was later baptized into the new faith. Beissel visited them in July of 1763. These events were the beginning of the Snow Hill Nunnery, located along Route 997, about two miles north of Waynesboro, Pennsylvania, along one of the northern branches of the Antietam Creek. Buildings were later constructed on their farm, which consisted of a dormitory and Saal (worship hall) with an open commons in between. The original cloister was brick encased in 1814 and officially incorporated in 1823. After a prosperous existence until about 1845, the Snow Hill experiment began to decline. An extremely small core of members kept the idea alive until 1998 when they sold the furnishings at public auction, offering the land to the Pennsylvania Southern District of the Church of the Brethren. After considerable discussions ranging over a period of several months, local District officials graciously declined the offer because of the enormous cost of meaningful restoration of the buildings. At this writing, the property may be acquired by a sub-group that had left Snow Hill for Morrison's Cove, establishing the Salemville German Seventh Day Baptist Church in Bedford County. This congregation is still in existence, however there are remarkable differences between Salemville and the groups at Snow Hill / Ephrata, such as the absence of cloistered dwellings, restrictive dress, and the practice of celibacy. In fact, the observance of Sabbatarianism is their notable distinction from the modern Church of the Brethren.
The Superintendent
 Clothing was manufactured on site |
earning to play
the violin in Europe, Beissel taught music at the Cloister and wrote hundreds of
songs. Many others also devoted themselves to poetry and music. Their choir
became widely known. Over thirty people were involved in writing hymns and the
printing shop soon began producing hymnals, especially Die Turteltaube.
Unfortunately, all was not in perfect harmony, for Beissel ruled the Cloister
with an iron hand and banished anyone who did not eventually yield to his
authority. In the due course of time, friction with Israel Eckerlin, Prior of
the Monastery, became open and somewhat hostile. This event soon formed cliques
of smaller parties, each aligned with either Eckerlin or Beissel. Private
agreements were often made on how to comport oneself, depending on which of
these two protagonists should ultimately win the struggle. Accepting the Priory
in 1740, Israel Eckerlin was a firm believer in hard labor. He was also a good
businessman who added industry to the Cloister. It was actually his idea to add
the mills, the orchards, purchase surrounding territory, and finally make the
community self-supporting. His widowed mother came from Germany to America in
1725 with four sons, Israel, Samuel, Immanuel, and Gabriel. Each brother was
very active in the Cloister, nearly from its beginning, and worked very hard to
make it a success. Israel was a genius in many areas. He was deeply respected by
the Ephrata community for his astuteness, but it also made Beissel extremely
jealous. Eventually the feud became hostile with frequent exchanges of anger in
public. In order to preserve tranquility, it was agreed that Israel should leave
the Cloister for a short period of time, so as to allow emotional wounds to
heal. While he was absent, Beissel literally destroyed much of what Israel had
accomplished, including the burning of hymn books containing Eckerlin composed
songs, plus the sawmill which Israel had personally constructed. When Eckerlin
later returned and observed the wanton destruction of his grace inspired
contributions, the feud waxed even hotter. It remains somewhat difficult to
understand that Beissel then resigned as Superintendent for a short period of
time, which left Eckerlin in control - but not for long. Through intrigue and
minor stealth, Beissel was able to return and finally depose his adversary. To
preserve unity and the very existence of this mystical experiment, close friends
of Eckerlin urged him to permanently leave the Cloister. Unfortunately, deep
seeds of bitterness remained, as also did the casual remembrance of which
colonists were formerly aligned with whom during the struggle.
 One of several dining halls |
thers also began
experiencing the ire of Conrad Beissel, who was otherwise a brilliant organizer
with an undeniably charismatic personality. Dissidents would either capitulate
or leave. As Beissel's intemperate nature emerged and became public, many became
disillusioned while others felt their suspicions confirmed. Many who were
formerly Brethren returned to their congregations. At the height of his
proselytizing fervency, married women seemed to be a recurrent target. Maria
Sauer, wife of Germantown printer Christopher Sauer, Sr. was enticed from her
family to live at Ephrata, the wife of the Elder at Falckner's Swamp left her
husband who forcibly took her back several times, and Brethren historians claim
that Elder Martin Urner of Coventry begged his wife to remain faithful, to which
she did. In 1744, only four years after Eckerlin had become Prior and at the
height of the administrative struggle with Beissel, Maria Sauer returned to
husband and son in Germantown with a full reconciliation. As the disruptions
continued, other residents began to realize and more fully comprehend what the
Elders in many Brethren settlements had perceived years before. Although he was
genuinely bestowed with charisma and richly endowed with the gift of leadership,
Johann Conrad Beissel was also a benevolent tyrant. It seems quite paradoxical,
that as many Brethren residents were leaving, Alexander Mack, Jr. came to
Ephrata seeking consolation following the death of his father, only to find
bitterness and strife in open display. Hoping for peace and the very
preservation of the Ephrata community, Alexander Mack, Jr., Israel and Samuel
Eckerlin decided to leave. A journey that would leave a string of Brethren
settlements and congregations in western Pennsylvania, Maryland, Virginia, and
West Virginia.
The Opportunist
 Early hand printing press |
t would be
historically more accurate to say that Conrad Beissel used his Brethren
affiliation to raid their congregations for his opportunistic enterprise. He
enjoyed the advantage of weak communication between the many scattered Brethren
settlements which facilitated the imposition of his own beliefs on their
congregations. Martin Urner forcefully opposed him at Coventry but the story was
entirely different across the Schuylkill River at Falckner's Swamp where an
enclave of Brethren had settled in the early 1720's. Beissel literally moved
this congregation to Ephrata. He also had success in dislodging Brethren from
other settlements at Conestoga, Oley, and Tulpehocken. This had a chilling
effect on surrounding Brethren, especially at Germantown where dismay and
helplessness described their efforts to combat his impassioned zeal. They
recognized his spiritual gifts yet regarded him as a deceiver. Beissel seemed
never content to be governed as merely one more of the fellowship. Historians
note that if things did not go Beissel's way, he would regularly depart from the
company of a larger group to live as a hermit. He was also intrigued with
aspects of mysticism and frequently visited other groups such as Keithian
Quakers on French Creek, Sabbatarians in Newtown or Providence, and especially
the Labadists at Bohemian Manor. Unsubstantiated claims also suggested that he
associated with Rosicrucians. A modest correlation of the more unusual aspects
of the Ephrata community will show the lasting influence of the Labadists in the area
of sexuality and asceticism. It cannot be denied that Beissel possessed a
dynamic personality, enhanced with a profound gift of administration, but he
unfortunately used these attributes to focus attention much too often on
himself. The reader of the numerous histories of Ephrata will surely educe that
much of the success of the Cloister was heavily dependent on the personality and
charisma of one man - Conrad Beissel. When his presence left the community at his death in 1768,
Ephrata Cloister simply began to irreversibly diminish.
Why are these buildings empty?
Predictably, spiritual allegiance to the work of one man and his own ordinance will eclipse the awesome power of grace from a God who loves unconditionally and guides providentially. Although many denominations have resulted from the activities of one individual (including the Church of the Brethren), their degree of success has usually hinged upon the degree of spiritual allegiance or yieldedness to God of that one individual. Luther is to modern Lutheranism what John Wesley is to Methodism and likewise Calvin to Presbyterianism. Each of these men have certainly exhibited their darker side on occasions, but what remains for history to evaluate is their resolute desire to obtain the likeness of Jesus Christ in their life. Instead of seeking divine acceptance through the rigidity of law and ritual, it was Luther's discovery of grace by reason of God's unmerited love that enabled him to understand his own inadequacy, and enjoy powerful enrichment from the infilling work of the Holy Spirit. Only when Martin Luther was able to accept his inabilities and recognize his limitations was he able to receive the fullness of Christ. It is nothing less than the dynamic, vibrant personality of Jesus Christ in the hearts of men and women that gives meaning and purpose to life. Without this transforming power of Christ our lives remain empty, longing to be filled with meaning. Life then becomes a tragic pursuit of attempting to satisfy God through our personal works. It was the early bishop and philosopher Augustine who said that: "the heart of man remains empty until it is filled with the love of God."
The answer to the question of empty buildings may also rest in the counsel of the wise educator Gamaliel who advised the members of his own community that the works of men are doomed to fail without God's providential guidance. "For if this counsel or this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it." - Acts 5:38-39. During the early to mid-years of Beissel's supervision, the cloistered dwellers at Ephrata prospered and accomplished many noteworthy projects, but as his darker side gradually became more evident their, growth was halted. In the years following his death in 1768, the whole experiment simply began to dissolve as residents gradually moved away. Reports show the Cloister at about 300 residents around 1750, falling to 250 residents in 1759 (mid-years), and by 1770 only two years after Beissels death, the number had dwindled to 135 brothers, sisters, and householders. Those who remained, lived in a small community that was only a shell of its former glory. Absent from their community was a subsequent figurehead with the dynamic gifts of charisma and wisdom to confidently pilot Ephrata Cloister into it's uncharted future. In the course of time, their buildings slowly began to deteriorate - as was their dream. As previously stated, there is one very small remnant group still existing in western Pennsylvania near Salemville (Bedford County). However, there are remarkable differences between the Salemville group and the community at Ephrata, noticeably the absence of cloistered dwellings, restrictive dress, and the practice of celibacy. In fact, their emphasis on Sabbatarianism is one of the few remaining distinctions from the Church of the Brethren.
The Legacy
 Cemetery of former residents |
n 1814, the few
remaining dwellers incorporated the Seventh Day German Baptist Church which
survived until 1934. The Pennsylvania Historical and Museum Commission assumed
ownership of the grounds and buildings in 1941, with a program of research,
interpretation, and careful restoration. A few noticeable innovations have been
added to better explain former living conditions. The print shop has been moved
into its own structure, whereas it most probably was located in the Brother's
House. These modest recreations and rearrangements, along with periodic
archeological digs, help the modern visitor enjoy a convincing atmosphere and
more deeply appreciate the energy of the Cloister legacy. There is a well
organized visitors center with interpretative museum and gift shop, offering
numerous educational materials, tourist information, and historical literature.
Included also on the grounds is the original cemetery which yields valuable
information for genealogists, especially those interested in making connections
with the German Baptist Brethren. Visitors can enjoy both a self-guided tour on
the mostly unrestricted grounds or a group tour with an interpretative guide in
period dress (recommended). Hours of operation are posted below, and it
is advisable to phone ahead in order to make reservations for large or special
need groups.
Literary Resources:
Best, Jane Evans - Turmoil in Conestoga, PA Mennonite Heritage, January 1963, pp. 2-27.
Gass and Miller - Chronicon Ephratense: A History of the Community of Seventh Day Baptists at Ephrata, Translated by J. Max Hark, Lancaster: S.H. Zahn & Co., 1889.
Longenecker, Stephen - The Christopher Sauers, Elgin: Brethren Press, 1981, pp. 28-49.
Photo Credits:
All photographs taken by the author: Ron Gordon.
The printing press graphic is not a reproduction of the Ephrata press. It's inclusion is for display purposes only, in order to represent the huge wooden presses of the time, most of which no longer exist. The small metal printing press which is currently on exhibit at the Cloister is from a much later period.
Online Resources:
Members of Ephrata Cloister (The Register)
Cloister and Museum
Directions:
From PA Turnpike Exit 21: take Route 222 south to the Ephrata
exit. Travel west on Route 322 approximately three miles to
the entrance, just past the 7th traffic light.
From Harrisburg: take PA Turnpike (toll) as above, or travel
about 40 miles east on Route 322 to the Cloister entrance on
right, just after Route 272 overpass.
From Lancaster: go north on Route 222 to the Ephrata exit. Travel
west on Route 322 approximately three miles to entrance, just past the
7th traffic light.
Hours: (subject to change)
Monday - Saturday 9 am - 5 pm
Sunday Noon - 5 pm
Closed holidays except Memorial Day, July 4, and Labor Day
Closed each Monday during January and February
Admission: (subject to change)
Adults = $5.00, Seniors = $4.00, Children 6 - 12 = $3.00
Call for group rates
Contact:
Ephrata Cloister, 632 West Main Street, Ephrata, Pennsylvania 17522
Visitor Center: (717) 733-6600
Museum Store: (717) 733-2592
 |
Brethren
Bibliography A resource of Brethren, Anabaptist, and Pietist literature |
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Conrad Beissel and the Ephrata Cloister
Written by Ronald J.
Gordon ~ Published February, 1996 ~ Last Updated, September, 2000 ©
This document may be reproduced for non-profit or educational
purposes only, with the
provisions that the entire document remain intact and full acknowledgement be
given to the author.
s the German
Baptist Brethren established themselves in the New World, they quickly welcomed
and gave assistance to others from the Old World, and one such individual was
Conrad Beissel who later became a member of the Conestoga congregation in
Lancaster, Pennsylvania. But instead of acclimating himself into the Brethren
culture, he attempted to influence them with his more emotional and spiritual
mysticism, particularly his teachings regarding celibacy and Sabbath (Saturday)
worship. After experiencing constant friction with the elders, Beissel finally
broke with the Brethren and established his own experiment in faith at Ephrata
in 1732. In the following years, the Brethren increasingly began leaving their
congregations to join him along the Cocalico Creek. The wife of Brethren printer
Christopher Sauer was a Prioress at Ephrata Cloister for fourteen years. During
the succeeding years under the guidance of their founding personage, the
community prospered, incorporated much industry, and produced a unique religious
culture. But immediately after the death of Beissel in 1768, the community began
to wane and the buildings slowly deteriorated. The remaining dwellers made
notable attempts to preserve their society and repair the buildings over the
years, but there were not enough people left to maintain a viable community. In
1814, the few remaining dwellers incorporated the Seventh Day German Baptist
Church which survived until 1934. Finally, the Pennsylvania Historical and
Museum Commission assumed ownership of the grounds and regressing buildings in
1941 with a program of research, careful restoration and maintenance. Guides in
period costume now escort visitors throughout the park with knowledgeable and
meaningful interpretation of cloistered life.
| Parallel to recounting the positive accomplishments of Conrad Beissel and the Ephrata Cloister, this work attempts to examine one aspect of the story which few historians have endeavored to resolve. As this author has repeatedly walked over these grounds at Ephrata, one persistent question has remained. When all interpretations have been discussed from all the histories written, this question must be addressed: "Why are these buildings empty?" |
The Visionary
 The Bakery |
berbach, Germany,
was the birthplace of Johann Conrad Beissel in 1690. His father was a baker who
died two months before he was born, and tragically at the age of eight, his
godly mother also died. Raised by older brothers and sisters in poverty, he
drifted from musician to baker and spiritual mystic. At Heidelberg he became
friends with many Pietists and was briefly jailed. Upon his release, Beissel
departed with two friends for America, and landed in Boston in 1720. Eventually
arriving in Germantown he decided to become a weaver under the apprenticeship of
Peter Becker who then presided over the Brethren. A bit restless and discontent,
he soon left for the Conestoga territory (Lancaster) where he lived as a hermit.
In 1724, a missionary expedition of Brethren from Germantown convinced him to
rejoin the Brethren. He was baptized and regularly met with a newly formed
congregation, and soon became the leader of this fledgling Conestoga group.
However, it soon became noticeable that Beissel was more intent on persuading
them to accept his own mystical interpretations of spiritual living. Referring
to himself frequently as the Superintendent, he visited many other Brethren
settlements with the idea of enlarging a group of sympathetic followers. This
was not difficult since no firm organization structure existed between the
Brethren congregations, and his personal charisma only strengthen his undeniable
gift of leadership. Few historians obfuscate his extraordinary gift for
persuasion. Little if any coercion was necessary, for Beissels magnetic
personality literally drew people under his tutelage. In December of 1728, he
openly declared his independence from the Brethren as he instructed follower Jan
Meyle to rebaptize him in the Conestoga Creek. He soon moved to Ephrata and
later established a formal colony in 1732, to pursue his own vision of spiritual
mysticism. The attempts of the German Baptist Brethren to reconcile Beissel and
return him to the fold where in vain. His vibrant personality and eloquent
speaking abilities endeared other Brethren and attracted many outside converts.
There was a gradual exodus from many Brethren settlements to the Cloister at
Ephrata, especially following the death of Alexander Mack in 1735 (founder of
the Schwarzenau Brethren). In the wake of Mack's influence, Beissel achieved
prominence and embarked on a steady course of proselytizing which was immensely
successful. He literally moved the entire Brethren congregation at Falckner's
Swamp to Ephrata.
 Living quarters with bench bed & block pillow |
Beissel's followers were vegetarians and grew their own food in several gardens. Tour guides relate that lamb being served during communion was the only time the faithful were allowed to eat meat. Needless to say, communion was requested often. Members were generally monastic and segregated in rustic living quarters by gender. Married couples were later admitted, building their own houses on the grounds. The colony was very autonomous. It had orchards, gardens, grain-fields, the resources to manufacture clothing from flax, plus a saw-mill, gristmill, paper-mill, and printing press. A number of artisans were very skilled in crafts such as clock-making and decorative writing termed Fraktur. Some of the first "casement" type windows in American were installed in the larger buildings. Cloistered living was austere, members wore plain white hooded cloaks to disassociate themselves from the distraction of individual clothing styles. Most living quarters or cells in the Sister's House were very small (photo above), with a hard wood bench for a bed and a solid wooden block for a pillow. Passageways in this large dormitory were narrow. Doorways often had a heavy support beam that forced dwellers to bend over as they entered another room. Park tour guides must frequently remind modern visitors to bend forward in order to keep from bumping their heads. One of the more significant elements of Beissel's teachings was that celibacy is the most advantageous means of opening and maintaining a reliable channel of spiritual communication to God, for it relives the mind of the recurring distraction of sensual pleasures. Since food and clothing were produced within the Cloister, much time was involved in tending to a variety of everyday chores, such as gardening, mending, transporting goods between the numerous buildings, and naturally the laborious tasks of cooking and preparing meals. These necessary activities easily reduced idleness and kept people busy. In the evenings after chores were finished, members participated in numerous other events such as choral singing, often in five part harmony in the main worship center - the Saal (worship hall on right) that adjoined the larger Saron (Sister's house from rear). Since Beissel was previously aligned with the Brethren, the modern Brethren visitor to Ephrata Cloister is frequently reminded of numerous Brethren elements of faith and practice or manners and customs - especially the communion service. One chief industrial activity of the colony was its printing press, certainly exceeded in significance and production by the Sauer press in Germantown. Power exists in the written word and this press authenticated the legitimacy of the Cloister by giving the dwellers their own self-produced literature. The Ephrata press also generated many outside compositions such as the Mennonite book of Martyrs in 1748. Of particularly special interest was the monumental production of Chronicon Ephratense in 1786 by Jacob Gass and Peter Miller (Beissel's successor). Although it is regarded by historians as indefensibly biased toward the activities of the Superintendent, nonetheless it offers the historian an opportunity to evaluate the development of the community, and especially it's relationship to the German Baptist Brethren (later Church of the Brethren).
Expansion to Snow Hill
In 1762, George Martin left Ephrata on a mission project to expand the teachings of Conrad Beissel along the southern border of Pennsylvania, especially since there were numerous Dunker settlements in this region. His talented efforts garnered several family members of Swiss immigrant Hans Schneeberger (Ger. "Snow Mountain") to the teachings of Sabbatarianism. Andreas (son of Hans) married Barbara Karper and these two Dunkers (both of Dunker families) offered their home as a gathering place for a newly formed group. Barbara was the first to accept the new teachings and with her child, left a reticent husband for Ephrata. He succeeded in finding her and was later baptized into the new faith. Beissel visited them in July of 1763. These events were the beginning of the Snow Hill Nunnery, located along Route 997, about two miles north of Waynesboro, Pennsylvania, along one of the northern branches of the Antietam Creek. Buildings were later constructed on their farm, which consisted of a dormitory and Saal (worship hall) with an open commons in between. The original cloister was brick encased in 1814 and officially incorporated in 1823. After a prosperous existence until about 1845, the Snow Hill experiment began to decline. An extremely small core of members kept the idea alive until 1998 when they sold the furnishings at public auction, offering the land to the Pennsylvania Southern District of the Church of the Brethren. After considerable discussions ranging over a period of several months, local District officials graciously declined the offer because of the enormous cost of meaningful restoration of the buildings. At this writing, the property may be acquired by a sub-group that had left Snow Hill for Morrison's Cove, establishing the Salemville German Seventh Day Baptist Church in Bedford County. This congregation is still in existence, however there are remarkable differences between Salemville and the groups at Snow Hill / Ephrata, such as the absence of cloistered dwellings, restrictive dress, and the practice of celibacy. In fact, the observance of Sabbatarianism is their notable distinction from the modern Church of the Brethren.
The Superintendent
 Clothing was manufactured on site |
earning to play
the violin in Europe, Beissel taught music at the Cloister and wrote hundreds of
songs. Many others also devoted themselves to poetry and music. Their choir
became widely known. Over thirty people were involved in writing hymns and the
printing shop soon began producing hymnals, especially Die Turteltaube.
Unfortunately, all was not in perfect harmony, for Beissel ruled the Cloister
with an iron hand and banished anyone who did not eventually yield to his
authority. In the due course of time, friction with Israel Eckerlin, Prior of
the Monastery, became open and somewhat hostile. This event soon formed cliques
of smaller parties, each aligned with either Eckerlin or Beissel. Private
agreements were often made on how to comport oneself, depending on which of
these two protagonists should ultimately win the struggle. Accepting the Priory
in 1740, Israel Eckerlin was a firm believer in hard labor. He was also a good
businessman who added industry to the Cloister. It was actually his idea to add
the mills, the orchards, purchase surrounding territory, and finally make the
community self-supporting. His widowed mother came from Germany to America in
1725 with four sons, Israel, Samuel, Immanuel, and Gabriel. Each brother was
very active in the Cloister, nearly from its beginning, and worked very hard to
make it a success. Israel was a genius in many areas. He was deeply respected by
the Ephrata community for his astuteness, but it also made Beissel extremely
jealous. Eventually the feud became hostile with frequent exchanges of anger in
public. In order to preserve tranquility, it was agreed that Israel should leave
the Cloister for a short period of time, so as to allow emotional wounds to
heal. While he was absent, Beissel literally destroyed much of what Israel had
accomplished, including the burning of hymn books containing Eckerlin composed
songs, plus the sawmill which Israel had personally constructed. When Eckerlin
later returned and observed the wanton destruction of his grace inspired
contributions, the feud waxed even hotter. It remains somewhat difficult to
understand that Beissel then resigned as Superintendent for a short period of
time, which left Eckerlin in control - but not for long. Through intrigue and
minor stealth, Beissel was able to return and finally depose his adversary. To
preserve unity and the very existence of this mystical experiment, close friends
of Eckerlin urged him to permanently leave the Cloister. Unfortunately, deep
seeds of bitterness remained, as also did the casual remembrance of which
colonists were formerly aligned with whom during the struggle.
 One of several dining halls |
thers also began
experiencing the ire of Conrad Beissel, who was otherwise a brilliant organizer
with an undeniably charismatic personality. Dissidents would either capitulate
or leave. As Beissel's intemperate nature emerged and became public, many became
disillusioned while others felt their suspicions confirmed. Many who were
formerly Brethren returned to their congregations. At the height of his
proselytizing fervency, married women seemed to be a recurrent target. Maria
Sauer, wife of Germantown printer Christopher Sauer, Sr. was enticed from her
family to live at Ephrata, the wife of the Elder at Falckner's Swamp left her
husband who forcibly took her back several times, and Brethren historians claim
that Elder Martin Urner of Coventry begged his wife to remain faithful, to which
she did. In 1744, only four years after Eckerlin had become Prior and at the
height of the administrative struggle with Beissel, Maria Sauer returned to
husband and son in Germantown with a full reconciliation. As the disruptions
continued, other residents began to realize and more fully comprehend what the
Elders in many Brethren settlements had perceived years before. Although he was
genuinely bestowed with charisma and richly endowed with the gift of leadership,
Johann Conrad Beissel was also a benevolent tyrant. It seems quite paradoxical,
that as many Brethren residents were leaving, Alexander Mack, Jr. came to
Ephrata seeking consolation following the death of his father, only to find
bitterness and strife in open display. Hoping for peace and the very
preservation of the Ephrata community, Alexander Mack, Jr., Israel and Samuel
Eckerlin decided to leave. A journey that would leave a string of Brethren
settlements and congregations in western Pennsylvania, Maryland, Virginia, and
West Virginia.
The Opportunist
 Early hand printing press |
t would be
historically more accurate to say that Conrad Beissel used his Brethren
affiliation to raid their congregations for his opportunistic enterprise. He
enjoyed the advantage of weak communication between the many scattered Brethren
settlements which facilitated the imposition of his own beliefs on their
congregations. Martin Urner forcefully opposed him at Coventry but the story was
entirely different across the Schuylkill River at Falckner's Swamp where an
enclave of Brethren had settled in the early 1720's. Beissel literally moved
this congregation to Ephrata. He also had success in dislodging Brethren from
other settlements at Conestoga, Oley, and Tulpehocken. This had a chilling
effect on surrounding Brethren, especially at Germantown where dismay and
helplessness described their efforts to combat his impassioned zeal. They
recognized his spiritual gifts yet regarded him as a deceiver. Beissel seemed
never content to be governed as merely one more of the fellowship. Historians
note that if things did not go Beissel's way, he would regularly depart from the
company of a larger group to live as a hermit. He was also intrigued with
aspects of mysticism and frequently visited other groups such as Keithian
Quakers on French Creek, Sabbatarians in Newtown or Providence, and especially
the Labadists at Bohemian Manor. Unsubstantiated claims also suggested that he
associated with Rosicrucians. A modest correlation of the more unusual aspects
of the Ephrata community will show the lasting influence of the Labadists in the area
of sexuality and asceticism. It cannot be denied that Beissel possessed a
dynamic personality, enhanced with a profound gift of administration, but he
unfortunately used these attributes to focus attention much too often on
himself. The reader of the numerous histories of Ephrata will surely educe that
much of the success of the Cloister was heavily dependent on the personality and
charisma of one man - Conrad Beissel. When his presence left the community at his death in 1768,
Ephrata Cloister simply began to irreversibly diminish.
Why are these buildings empty?
Predictably, spiritual allegiance to the work of one man and his own ordinance will eclipse the awesome power of grace from a God who loves unconditionally and guides providentially. Although many denominations have resulted from the activities of one individual (including the Church of the Brethren), their degree of success has usually hinged upon the degree of spiritual allegiance or yieldedness to God of that one individual. Luther is to modern Lutheranism what John Wesley is to Methodism and likewise Calvin to Presbyterianism. Each of these men have certainly exhibited their darker side on occasions, but what remains for history to evaluate is their resolute desire to obtain the likeness of Jesus Christ in their life. Instead of seeking divine acceptance through the rigidity of law and ritual, it was Luther's discovery of grace by reason of God's unmerited love that enabled him to understand his own inadequacy, and enjoy powerful enrichment from the infilling work of the Holy Spirit. Only when Martin Luther was able to accept his inabilities and recognize his limitations was he able to receive the fullness of Christ. It is nothing less than the dynamic, vibrant personality of Jesus Christ in the hearts of men and women that gives meaning and purpose to life. Without this transforming power of Christ our lives remain empty, longing to be filled with meaning. Life then becomes a tragic pursuit of attempting to satisfy God through our personal works. It was the early bishop and philosopher Augustine who said that: "the heart of man remains empty until it is filled with the love of God."
The answer to the question of empty buildings may also rest in the counsel of the wise educator Gamaliel who advised the members of his own community that the works of men are doomed to fail without God's providential guidance. "For if this counsel or this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it." - Acts 5:38-39. During the early to mid-years of Beissel's supervision, the cloistered dwellers at Ephrata prospered and accomplished many noteworthy projects, but as his darker side gradually became more evident their, growth was halted. In the years following his death in 1768, the whole experiment simply began to dissolve as residents gradually moved away. Reports show the Cloister at about 300 residents around 1750, falling to 250 residents in 1759 (mid-years), and by 1770 only two years after Beissels death, the number had dwindled to 135 brothers, sisters, and householders. Those who remained, lived in a small community that was only a shell of its former glory. Absent from their community was a subsequent figurehead with the dynamic gifts of charisma and wisdom to confidently pilot Ephrata Cloister into it's uncharted future. In the course of time, their buildings slowly began to deteriorate - as was their dream. As previously stated, there is one very small remnant group still existing in western Pennsylvania near Salemville (Bedford County). However, there are remarkable differences between the Salemville group and the community at Ephrata, noticeably the absence of cloistered dwellings, restrictive dress, and the practice of celibacy. In fact, their emphasis on Sabbatarianism is one of the few remaining distinctions from the Church of the Brethren.
The Legacy
 Cemetery of former residents |
n 1814, the few
remaining dwellers incorporated the Seventh Day German Baptist Church which
survived until 1934. The Pennsylvania Historical and Museum Commission assumed
ownership of the grounds and buildings in 1941, with a program of research,
interpretation, and careful restoration. A few noticeable innovations have been
added to better explain former living conditions. The print shop has been moved
into its own structure, whereas it most probably was located in the Brother's
House. These modest recreations and rearrangements, along with periodic
archeological digs, help the modern visitor enjoy a convincing atmosphere and
more deeply appreciate the energy of the Cloister legacy. There is a well
organized visitors center with interpretative museum and gift shop, offering
numerous educational materials, tourist information, and historical literature.
Included also on the grounds is the original cemetery which yields valuable
information for genealogists, especially those interested in making connections
with the German Baptist Brethren. Visitors can enjoy both a self-guided tour on
the mostly unrestricted grounds or a group tour with an interpretative guide in
period dress (recommended). Hours of operation are posted below, and it
is advisable to phone ahead in order to make reservations for large or special
need groups.
Literary Resources:
Best, Jane Evans - Turmoil in Conestoga, PA Mennonite Heritage, January 1963, pp. 2-27.
Gass and Miller - Chronicon Ephratense: A History of the Community of Seventh Day Baptists at Ephrata, Translated by J. Max Hark, Lancaster: S.H. Zahn & Co., 1889.
Longenecker, Stephen - The Christopher Sauers, Elgin: Brethren Press, 1981, pp. 28-49.
Photo Credits:
All photographs taken by the author: Ron Gordon.
The printing press graphic is not a reproduction of the Ephrata press. It's inclusion is for display purposes only, in order to represent the huge wooden presses of the time, most of which no longer exist. The small metal printing press which is currently on exhibit at the Cloister is from a much later period.
Online Resources:
Members of Ephrata Cloister (The Register)
Cloister and Museum
Directions:
From PA Turnpike Exit 21: take Route 222 south to the Ephrata
exit. Travel west on Route 322 approximately three miles to
the entrance, just past the 7th traffic light.
From Harrisburg: take PA Turnpike (toll) as above, or travel
about 40 miles east on Route 322 to the Cloister entrance on
right, just after Route 272 overpass.
From Lancaster: go north on Route 222 to the Ephrata exit. Travel
west on Route 322 approximately three miles to entrance, just past the
7th traffic light.
Hours: (subject to change)
Monday - Saturday 9 am - 5 pm
Sunday Noon - 5 pm
Closed holidays except Memorial Day, July 4, and Labor Day
Closed each Monday during January and February
Admission: (subject to change)
Adults = $5.00, Seniors = $4.00, Children 6 - 12 = $3.00
Call for group rates
Contact:
Ephrata Cloister, 632 West Main Street, Ephrata, Pennsylvania 17522
Visitor Center: (717) 733-6600
Museum Store: (717) 733-2592
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