to obtain from him a declaration which would remove from the Pietists of Halle all blame with regard to the disruption. Spangenberg went to Herrnhut and found his life work among the Moravians. He became the movement's theologian, apologist, statesman and corrector over a lengthy sixty-year career. The Moravians universally referred to Spangenberg as "Brother Joseph" because, like Joseph in Genesis, he took care of his Brethren. For the first thirty years (1733-1762), his work was mainly devoted to the supervision and organization of the extensive missions in Germany, England, Denmark, the Netherlands, Suriname, Georgia and elsewhere. One special endeavor of Spangenberg in Pennsylvania in the United States was designed to bring the scattered Schwenkfeldians into the Moravian faith. In 1741-1742, he traveled to England to raise funds for his mission and obtain the sanction of the Archbishop of Canterbury. During the second half of this missionary period of his life, Spangenberg went to Pennsylvania, where as bishop he supervised the Moravian churches. He helped raise money to defend the colonies during the Seven Years' War. In addition, he wrote as an apologist of the Church against the attacks of the Lutherans and the Pietists. He did much to moderate the mysticism of Zinzendorf, bringing a simple, practical nature to his theological work. In 1761, Spangenberg visited Emmaus, Pennsylvania, which was then a leading Moravian community, announcing the town's new name as Emmaus and saying, "Now here we build a village small; toward its completion we give all. Here, too, our hearts within shall flame; Emmaus then shall be its name.". The second thirty years of his work (1762-1792) were devoted to the consolidation of the German Moravian Church. Zinzendorf's death (1760) called for Spangenberg to return to Herrnhut. The Moravian organization needed help. In 1777, Spangenberg was commissioned to draw up the Idea Fidei Fratrum (a compendium of the Christian faith of the United Brethren). This became the accepted declaration of the Moravian belief. As compared to Zinzendorf's writings, this book exhibits the balance and moderation that Spangenberg expressed. The Idea Fidei Fratrum is an account of doctrine that keeps close to the words of Scripture. There is little in it of abstract theological reasoning. Spangenberg does make his views plain on certain controversial matters. One of these, for instance, is on the question of double predestination, i.e., to damnation as well as salvation. "If we sum up that