all the Brethren's Churches." He had now the reins of government in his hands {1743.}. "Without your foreknowledge," ran this document, "nothing new respecting the foundation shall come up in our congregations, nor any conclusion of importance to the whole shall be valid; and no further story shall be built upon your fundamental plan of the Protestant doctrine of the Augsburg Confession, and that truthing(sp.)it in love with all Christians, without consulting you." He proceeded now to use these kingly powers. He accused the Brethren of two fundamental errors. Instead of trying to gather Christians into one ideal "Community of Jesus," they had aimed at the recognition of the independent Moravian Church; and instead of following the guidance of God, they had followed the dictates of vulgar worldly wisdom. He would cure them of each of these complaints. He would cure them of their narrow sectarian views, and cure them of their reliance on worldly wisdom. For the first complaint he offered the remedy known as his "Tropus Idea." The whole policy of Zinzendorf lies in those two words. He expounded it fully at a Synod in Marienborn. The more he studied Church history in general, the more convinced he became that over and above all the Christian Churches there was one ideal universal Christian Church; that that ideal Church represented the original religion of Christ; and that now the true mission of the Brethren was to make that ideal Church a reality on God's fair earth. He did not regard any of the Churches of Christ as Churches in this higher sense of the term. He regarded them rather as religious training grounds. He called them, not Churches, but tropuses. He called the Lutheran Church a tropus; he called the Calvinistic Church a tropus; he called the Moravian Church a tropus; he called the Pilgrim Band a tropus; he called the Memnonites a tropus; and by this word "tropus" he meant a religious school in which Christians were trained for membership in the one true Church of Christ. He would not have one of these tropuses destroyed. He regarded them all as essential. He honoured them all as means to a higher end. He would never try to draw a man from his tropus. And now he set a grand task before the Brethren. As the Brethren had no distinctive creed, and taught the original religion of Christ, they must now, he said, regard it as their Divine mission to find room within their broad bosom for men from all the tropuses. They were not merely to restore the Moravian Church; they were to establish a broader, comprehensive Church, to be known as the "Church of the Brethren"; and that Church would be composed of men from every tropus under heaven. Some would be Lutherans, some Reformed, some Anglicans, some Moravians, some Memnonites, some Pilgrims in the foreign field. For this purpose, and for this purpose only, he now revived the old Brethren's ministerial orders of Presbyter, Deacon and Acoluth; and