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The moral dilemma created by violence, warfare, and coercive power has vexed the Christian tradition for centuries. While institutional forms of Christianity have routinely justified violence by appealing to Just War ethics, the historic peace churches have rejected this justification, believing instead that violence and warfare are not compatible with Christian morality. Although these issues have been examined within the context of other peace churches, less critical attention has been paid to the Moravians with regard to the question of violence. Giving due emphasis to the teachings of Nikolaus Ludwig von Zinzendorf, this article seeks to provide a nuanced and primarily theological treatment of Moravian pacifism that acknowledges the complexity and tensions that existed as Moravians navigated the challenges of a violent frontier and the American Revolution. It argues that eighteenth- century Moravians operated with a strong peace ethic, but allowed for flexibility and freedom of conscience. In short, Moravians fostered a religious culture that rejected needless conflict as well as rigid absolutes. [ABSTRACT FROM AUTHOR]

The rivalry between two centers of German Pietism, Halle and Herrnhut, shaped the development of both the Lutheran Church and the Moravian Church in America. The conflict began in Germany, but Pennsylvania became a major battleground in the 1740s. After years of sometimes violent controversy, the Moravians and Lutherans eventually developed as separate denominations. The most famous episode was the encounter on December 30, 1742, between Zinzendorf and Henry Melchior Mühlenberg, but that was just the first skirmish. Mühlenberg continued to oppose the Moravians after Zinzendor's departure for Europe. In Philadelphia, Lancaster, and Tulpehocken Mühlenberg fought publicly with the Moravians over who would supervise Lutheran ministry in America. Mühlenberg intervened in several Lutheran congregations that had pastors friendly to the Moravians and asserted his own authority over them. Both sides used law courts and the press to assert their claim to be considered true Lutherans and convince the public that the others were heterodox "Pietists." [ABSTRACT FROM AUTHOR]