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Getting back to the life of Schwenkfeld we find that his views were different than the other reformers of the day even though he was in agreement with many. Unable as Schwenckfeld (the spelling of Schwenkfeld through the years and from the German translation is spelled two ways Schwenkfeld or Schwenckfeld) was to identify himself with the Lutheran movement, he had become too thorough a Protestant to find it possible to reenter the Roman Church. He is well aware, indeed, that his works were at times better received by the Reminisce than by the Lutherans, and in 1528 he even declares that if only he could have freedom of conscience he would rather join the former than the latter. But the logic of his situation kept him true to Protestantism. He rejected the hierarchy, the priesthood, the mass, the confessional, and the ceremonialism of the Romish Church, as well as all her dogmas that clashed with his distinctive peculiarities. If the Lutherans made too much of the letter of Scripture to the neglect of its spirit, the Romanists made too much of meritorious works to the disparagement of genuine faith. Rome gave too much scope to the mere traditions of men. In fine, he was bound as a real Protestant to oppose Roman Catholicism. The thrust as we find in the writings of Schwenkfeld was a movement call the “Reformation of the Middle Way.” Being aware of the issues of the day and the controversies of religious nature his free expression of working out his understanding of the mystery of God allowed for a fresh view. Taking all that was discussed with the religious parties he declares “There are now in general two leading parties that misuse the Gospel of Christ, inasmuch as the one departs in many particulars to the left, and the other to the right, from the only straight and true way of the Lord. The first party is that of the papacy, that despises the Gospel of Christ with his saving ministry, and will not perceive the salutary grace of God that has been manifested nor the clearer light of revealed truth, but abides and perseveres, in doctrine and life, in its old errors........ The other party consists of those who God has in these days granted a gracious light, in which they to a certain extent perceive what is right and Christian, but who by no means live up to this light, although they wish to be regarded as evangelical; indeed, they make the Gospel minister to their pride, greed, lust, and ambition, to their crimes and misdeeds, to serve as a defense for their sinful living. These, much as they pretend to be better and more evangelical than others, are rather a dishonor, disgrace, and mocking-stock to the evangelical truth and name, while they live unevangelically, without the fear of God and without regard for man, in spite of all their praise for the Gospel.”
To make matters more confusing Schwenkfeld also speaks of the Anabaptist movement and declares them as a third member in the Church debate. Even with all the different and varying views of the nature of the Gospel and ultimately their view of the world and God, Schwenkfeld sought this “Other View” and became a spokesman of a more advanced reform movement. He held sympathy with the Anabaptist and held highly their disciplinary zeal. The spiritualistic individualism was strongly expressed and heartily shared with this group. This influence became a part of the mix in determining how Scripture for Schwenkfeld was filtered and how he squared the truth of his spiritual investigation with Scripture. Infant baptism became an issue to council against even though he never advocated re-baptism as an adult. He did give an “ecclesiastical baptism” value only when understood that it must follow with a true understanding of a “Baptism of the Holy Spirit.” Even though he had associations with the Anabaptist in Southern Germany he was still his own thinker as he developed his walk with Christ. This advocacy was the greatest expression of the legacy which we find in Schwenkfeld. As a literal wanderer of his day as an exile in Europe we find him also a searcher in the fields seeking Scriptural truth. His reliance on a Spiritual force to help him discover and continue on the journey is always evident in his amazement of life. Classification of the man is always difficult to put him in any religious camp other than to say he could find worship with all Christian groups and yet could be set aside to worship by himself seeking the higher truth. He wanted if nothing else toleration for all the religious groups, but this was only in keeping with his advanced ideas concerning the freedom of conscience in matters of religion. With the various condemnations that existed with the warring Church movements it is no wonder that Schwenkfeld made the following observation, “But inasmuch as Christ is not divided, and his Spirit is a spirit of concord and not of dissension, he cannot, it is manifest, be ruling in all at the same time.”
It would be doing Schwenkfeld a grave injustice to attribute to him any vain desire to found a new religious sect (church). He repeatedly says that he has no pleasure in being regarded as the head of the “Schwenckfelders.” It was loyalty to his convictions, as he understood the truths of revelation, that compelled him to maintain a many faceted view of the religious contest. Attacked and persecuted by all the great parties, he defended himself by means of an astonishing literary activity. Having left Silesia late in 1528 or early in 1529, in order not to be a source of trouble to his friend and patron, the Duke of Liegnitz, he spent the rest of his life in southern Germany, roaming from city to city, gathering his followers in quiet conventicles, answering the many letters of inquiry addressed to him, gaining special influence among the nobles and the lowly, and inspiriting all with his own spirit of toleration, courage, and sincerity. This was the foundation for those who also thought and were comfortable with this view. The rediscovery of the Gospel in the life of every generation is at the heart of this man and inspires all to search for that anointing of the Holy Spirit in their lives.
Due to the fact that the Treaty of Westphalia ended the Thirty Year war in 1648 and only established Lutheranism, Calvinism and Catholicism as the legally accepted religions in Europe it left out this remnant group of believers. The saga of the Schwenkfelders continued as an invisible church and they continued to meet in small “house churches.” Prayer groups and exchanges of religious materials continued in an underground setting as the people still followed and accepted the reformation ideas of Schwenkfeld. The Wiegners were not to be incorporated into the structure of the established religious orders of the day and continued to live in and around the city of Harpersdorf and more in the vicinity of Armon Rue in Silesia.
As time continues we find Jacob Phillip Spener (1635 - 1705) picking up the teachings of Schwenckfeld in his understanding of the Word as both organically word and Spirit. Spener was a central figure in the German Lutheran Reform. He also came and grew up in the Schwenkfeld community of Rappoltzweiler and did invite the Schwenkfelders to join his drive for the new ecclesiastical reform of the scholarly rigid Lutheran Church. Some of the Schwenkfelders became involved with the German renewal, but the Silesian Schwenkfelders because of a distrusting fear did not want to be involved. They decided to keep their own distinct group but did have brethren scattered all over the continent. Because the Silesian Schwenkfelders maintained a distinct group we see dialogues made easier and possible between the various small Schwenkfelder groups. Another man by the name of Martin John (d 1797) was in constant correspondence with the scattered Schwenkfelder groups throughout Europe. He was a man with deep spiritual insight and became a source of spiritual strength for the Schwenkfelders. The people who held the views of Schwenkfeld continued to live in the various cities of Europe and in a concentration of communities in Silesia.
Life continued, but the horizon was cloudy for the Silesian Schwenkfelders. Being a special individualistic religious group of people it was very hard to be left alone by the other religious parties of the day. Mainly the Roman Catholic Church who thought of the Schwenkfelders as people to evangelize and bring into the Roman Catholic Church. The missionary zeal was great for the Jesuits and after a legal degree was sought and issued by Charles VI, Emperor of Austria in 1719 creating a Jesuit mission to convert the Schwenkfelders persecution was the outcome. This produced a mild and then a fierce persecution of the Schwenkfelders between 1719 - 1725. The Schwenkfelders were battling for religious freedom but with this decree they were not able to dispose of property nor to migrate legally. All help at this time seemed lost for the communities in Silesia. Persecution in the form of job placement, financial ability to buy and sell, and forcibly taking and teaching the children by the Jesuits all brought about an unbearable situation for the Schwenkfelders. Correspondences went from the community for help and aid was sought from the Holland Mennonites in case of a fast evacuation was needed. Help was also sought form Count Nikolaus Ludwig von Zinzendorf. With some fast maneuvering and armed with fierce determination the evacuation was planned and executed by the cover of night. With only the provisions that they could carry with themselves they left and began a seven year wandering until finally they arrived in Pennsylvania.
The epic of the wanderings took five hundred Schwenkfelders to Count Nikolaus Ludwig von Zinzendorf’s estate at Hernhut in Saxony. There the Count granted refuge and was noted to allow religious freedom to various groups. At Hernhut the Count almost persuaded the Schwenkfelders to become a chartered colony for the Count in Georgia. But after much talking it was decided not to accept the offer. The Schwenkfelders were basically skilled tradesmen in the linen industry with backgrounds in farming thus they also were offered to build a large linen factory near Berlin by the King of Prussia. This was not their destiny, instead they continued on a journey which would start from Count Zinzindorf Estate. About Two hundred dedicated Schwenkfelders decided to continue the journey which brought them to Holland, England and finally to Pennsylvania. The remainder stayed in Saxony or moved back to Silesia when religious liberty was proclaimed under Frederick the Great in 1742.
The George Wiegner family (1670 - 1743) was a member of the Schwenkfelder Families who went to Pennsylvania in 1734. This group of two hundred landed in Philadelphia in September of 1734 and with the financial help from the Holland Mennonites plus their own resources they began to establish their community. Due to recommendations of pursuing an agricultural life they settled northwest of Philadelphia and bought individual farms. The family remained the center of religious life and was one of the contributing factors of identity in a new world.
Pennsylvania offered freedom for the Schwenkfelders because of the relationship that Quaker William Penn established with the King of England. Persecuted groups from many areas in Europe found relief and sanctuary there. But the journey to arrive at this new home had its perils, tribulations, fears and pain. Most all earthly possessions where left behind in Europe and little was know about where they were going except that religious toleration and acceptance was granted in Pennsylvania.
The Schwenckfelder families settled in Pennsylvania among other like minded people who had also fled similar situations and could tell of frightening experiences. Persecutions because of religious beliefs were not uncommon to many who settled in Pennsylvania. Many came from German roots and became known in the area as Pennsylvania Dutch People. The "Dutch" referring to the Deutsch which is the German word for "German." They were hardworking and industrious farmers. They decorated their homes, furniture, wagons, written documents with colorful, symbolic designs. The folk art which we still see throughout this part of Pennsylvania has come to be known as ‘Pennsylvania Dutch’ works.
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Schwenkfelders emphasized learning and were careful to preserve and transmit their rich intellectual tradition. They wrote new copies of the books which they brought along and made many of the art works by hand and reproduced much of the heritage of their past for the present and future to understand.
Schwenkfelders Journey to the New World by Douglas Wiegner
 Schwenkfelders Who are they? |  Schwenkfelders Living in Europe |  Schwenkfelders In the Colonies |  Casper Schwenckfeld |  WIEGNER More to See |