As to this word "Inspiration," I quote here from the Catechism their definition of it:

"_Question_. Is it therefore the Spirit or the witness of Jesus which speaks and bears witness through the truly inspired persons?

"_Answer_. Yes; the Holy Ghost is the Spirit of Jesus, which brings to light the hidden secrets of the heart, and gives witness to our spirits that it is the Spirit of truth.

"_Q_. When did the work of inspiration begin in the later times?

"_A_. About the end of the seventeenth and beginning of the eighteenth century. About this time the Lord began the gracious work of inspiration in several countries (France, England, and, at last, in Germany), gathered a people by these new messengers of peace, and declared a divine sentence of punishment against the fallen Christian world.

"_Q_. How were these 'instruments' or messengers called?

"_A_. Inspired or new prophets. They were living trumpets of G.o.d, which shook the whole of Christendom, and awakened many out of their sleep of security."

"_Q_. What is the word of inspiration?

"_A_. It is the prophetic word of the New Testament, or the Spirit of prophecy in the new dispensation.

"_Q_. What properties and marks of divine origin has this inspiration?

"_A_. It is accompanied by a divine power, and reveals the secrets of the heart and conscience in a way which only the all-knowing and soul-penetrating Spirit of Jesus has power to do; it opens the ways of love and grace, of the holiness and justice of G.o.d; and these revelations and declarations are in their proper time accurately fulfilled.

"_Q_. Through whom is the Spirit thus poured out?

"_A_. Through the vessels of grace, or 'instruments' chosen and fitted by the Lord.

"_Q_. How must these 'instruments' be const.i.tuted?

"_A_. They must conform themselves in humility and child-like obedience to all the motions and directions of G.o.d within them; without care for self or fear of men, they must walk in the fear of G.o.d, and with attentive watchfulness for the inner signs of his leading; and they must subject themselves in every way to the discipline of the Spirit."

Concerning the Const.i.tution of the Inspiration Congregations or communities, the same Catechism a.s.serts that it "is founded upon the divine revelation in the Old and New Testament, connected with the divine directions, instructions, and determinations, general and special, given through the words of the true inspiration."

"_Question_. Through or by whom are the divine ordinances carried out in the congregations?

"_Answer_. By the elders and leaders, who have been chosen and nominated to this purpose by G.o.d.

"_Q_. What are their duties?

"_A_. Every leader or elder of the congregation is in duty bound, by reason of his divine call, to advance, in the measure of the grace and power given him, the spiritual and temporal welfare of the congregation; but in important and difficult circ.u.mstances the Spirit of prophecy will give the right and correct decision.

"_Q_. Is the divine authority to bind and loose, entrusted, according to Matt, xvi., 19, to the apostle Peter, also given to the elders of the Inspiration Congregations?

"_A_. It belongs to all elders and teachers of the congregation of the faithful, who were called by the Lord Jesus through the power of his Holy Spirit, and who, by the authority of their divine call, and of the divine power within them, rule without abuse the congregations or flocks entrusted to them.

"_Q_. What are the duties of the members of the Inspiration Congregations?

"_A_. A pure and upright walk in the fear of G.o.d; heartfelt love and devotion toward their brethren, and childlike obedience toward G.o.d and the elders."

These are the chief articles of faith of the Amana Community.

They regard the utterances, while in the trance state, of their spiritual head as given from G.o.d; and believe--as is a.s.serted in the Catechism--that evils and wrongs in the congregation will be thus revealed by the influence, or, as they say, the inspiration or breath of G.o.d; that in important affairs they will thus receive the divine direction; and that it is their duty to obey the commands thus delivered to them.

There were "inspired instruments" before Christian Metz. Indeed, the present "instrument," Barbara Landmann, was accepted before him, but by reason of her marriage fell from grace for a while. It would seem that Metz also was married; for I was told at Amana that at his death in 1867, at the age of sixty-seven, he left a daughter in the community.

The words of "inspiration" are usually delivered in the public meetings, and at funerals and other solemn occasions. They have always been carefully written down by persons specially appointed to that office; and this appears to have been done so long ago as 1719, when "Brother John Frederick Rock" made his journey through Constance, Schaffhausen, Zurich, etc., with "Brother J. J. Schulthes as writer, who wrote down every thing correctly, from day to day, and in weal or woe."

When the "instrument" "falls into inspiration," he is often severely shaken--Metz, they say, sometimes shook for an hour--and thereupon follow the utterances which are believed to proceed from G.o.d. The "instrument"

sits or kneels, or walks about among the congregation. "Brother Metz used to walk about in the meeting with his eyes closed; but he always knew to whom he was speaking, or where to turn with words of reproof, admonition, or encouragement"--so I was told.

The "inspired" words are not always addressed to the general congregation, but often to individual members; and their feelings are not spared. Thus in one case Barbara Landmann, being "inspired," turned upon a sister with the words, "But you, wretched creature, follow the true counsel of obedience;" and to another: "And you, contrary spirit, how much pain do you give to our hearts. You will fall into everlasting pain, torture, and unrest if you do not break your will and repent, so that you may be accepted and forgiven by those you have offended, and who have done so much for you."

The warnings, prophecies, reproofs, and admonitions, thus delivered by the "inspired instrument," are all, as I have said, carefully written down, and in convenient time printed in yearly volumes, ent.i.tled "Year-Books of the True Inspiration Congregations: Witnesses of the Spirit of G.o.d, which happened and were spoken in the Meetings of the Society, through the Instruments, Brother Christian Metz and Sister B.

Landmann," with the year in which they were delivered. In this country they early established a printing-press at Eben-Ezer, and after their removal also in Iowa, and have issued a considerable number of volumes of these records. They are read as of equal authority and almost equal importance with the Bible. Every family possesses some volumes; and in their meetings extracts are read aloud after the reading of the Scriptures.

There is commonly a brief preface to each revelation, recounting the circ.u.mstances under which it was delivered; as for instance:

"No. 10. _Lower Eben-Ezer_, November 7, 1853.--Monday morning the examination of the congregation was made here according to the command of the Lord. For the opening service five verses were sung of the hymn, 'Lord, give thyself to me;' the remainder of the hymn was read. After the prayer, and a brief silence, Sister Barbara Landmann fell into inspiration, and was forced to bear witness in the following gracious and impressive revival words of love."

The phrase varies with the contents of the message, as, on another occasion, it is written that "both 'instruments' fell into inspiration, and there followed this earnest admonition to repentance, and words of warning;" or, again, the words are described as "important," or "severe," or "gentle and gracious and hope inspiring."

During his wanderings in Germany among the congregations, Metz appears to have fallen into inspiration almost daily, not only in meetings, but during conversations, and even occasionally at dinner--whereupon the dinner waited. Thus it is recorded that "at the Rehmuhle, near Hambach, June 1, 1839--this afternoon the traveling brethren with Brother Peter came hither and visited friend Matthias Bieber. After conversation, as they were about to sit down to eat something, Brother Christian Metz fell into inspiration, and delivered the following words to his friend, and Brother Philip Peter."

The inspired utterances are for the most part admonitory to a holier life; warnings, often in the severest language, against selfishness, stubbornness, coldness of heart, pride, hatred toward G.o.d, grieving the Spirit; with threats of the wrath of G.o.d, of punishment, etc. Humility and obedience are continually inculcated. "Lukewarmness" appears to be one of the prevailing sins of the community. It is needless to say that to a stranger these homilies are dull reading. Concerning violations of the Ten Commandments or of the moral law, I have not found any mention here; and I do not doubt that the members of the society live, on the whole, uncommonly blameless lives. I asked, for instance, what punishment their rules provided for drunkenness, but was told that this vice is not found among them; though, as at Economy and in other German communities, they habitually use both wine and beer.

When any member offends against the rules or order of life of the society, he is admonished (_ermahnt_) by the elders; and if he does not amend his ways, expulsion follows; and here as elsewhere in the communities I have visited, they seem vigilantly to purge the society of improper persons.

The following twenty-one "Rules for Daily Life," printed in one of their collections, and written by one of their older leaders, E. L. Gruber, give, I think, a tolerably accurate notion of their views of the conduct of life:

"I. To obey, without reasoning, G.o.d, and through G.o.d our superiors.

"II. To study quiet, or serenity, within and without.

"III. Within, to rule and master your thoughts.

"IV. Without, to avoid all unnecessary words, and still to study silence and quiet.

"V. To abandon self, with all its desires, knowledge, and power.

"VI. Do not criticize others, either for good or evil, neither to judge nor to imitate them; therefore contain yourself, remain at home, in the house and in your heart.

"VII. Do not disturb your serenity or peace of mind--hence neither desire nor grieve.

"VIII. Live in love and pity toward your neighbor, and indulge neither anger nor impatience in your spirit.

"IX. Be honest, sincere, and avoid all deceit and even secretiveness.

"X. Count every word, thought, and work as done in the immediate presence of G.o.d, in sleeping and waking, eating, drinking, etc., and give him at once an account of it, to see if all is done in his fear and love.