Moravian Church

TheMoravian Church, or theMoravian Brethren(Czech:Moravská církevorMoravští bratři), formally theUnitas Fratrum(Latin: "Unity of the Brethren"),is one of the oldestProtestantdenominationsinChristianity, dating back to theBohemian Reformationof the 15th century and theUnity of the Brethren(Czech:Jednota bratrská) founded in theKingdom of Bohemia, sixty years beforeMartin Luther'sReformation.
The church's heritage can be traced to 1457 and theLands of the Bohemian Crown, which includedBohemia,Moravia,Silesia, and previously theHussite movementagainst several practices and doctrines of theCatholic Church. Its name is derived from exiles who fled from Moravia toSaxonyin 1722 to escape theCounter-Reformation, establishing the Christian community ofHerrnhut. Hence, it is also known inGermanas the[Herrnhuter] Brüdergemeine[sic]("Unity of Brethren [of Herrnhut]").
The modernUnitas Fratrumhas about one million members worldwide,continuing their tradition ofmissionary work, such as in theAmericasandAfrica, which is reflected in their broad global distribution.Moravians continue many of the same practices established in the 18th century, including placing a high value on a personal conversion to Christ, called theNew Birth, andpiety,good works,evangelism, including the establishment of missions,Christian pacifism,ecumenism, andmusic.
The Moravian Church'semblemis theLamb of God(Agnus Dei) with the flag of victory, surrounded by the Latin inscription "Vicit agnus noster, eum sequamur" ('Our Lamb has conquered; let us follow Him').
Apart from the Moravian Church, the more conservativeUnity of the Brethren, based in Texas, as well as theCzechoslovak Hussite Church, based in the Czech Republic and Slovakia, are denominations in the same Hussite-Moravian theological tradition.
TheHussitemovement that was to become the Moravian Church was started byJan Hus(English:John Huss) in early 15th-centuryBohemia, in what is today theCzech Republic.Hus objected to some of the practices and doctrines of theRoman Catholic Church. Specifically, he wanted theliturgyto be celebrated inCzech, married priests, and eliminatingindulgencesand the idea ofPurgatory. Since these actions predate theProtestant Reformationby a century, some historians claim the Moravian Church was the firstProtestantchurch.
The movement gained support from theCrown of Bohemia. However, Hus was summoned to attend theCouncil of Constance, which decided that he was a heretic. Hus was released to the secular authority, which sentenced him to be burned at the stake on 6 July 1415. From 1419 to 1437 were a series ofHussite Wars, initially between various Roman Catholic rulers and the Hussites. Then there was a Hussite civil war, between the more compromisingUtraquistsand the radicalTaborites. In 1434, an army of Utraquists and Roman Catholics defeated the Taborites at theBattle of Lipany. The Utraquists signed theCompacts of Baselon 5 July 1436.
Within 50 years of Hus's death, a contingent of his followers had become independently organised as the "Bohemian Brethren" (Čeští bratři) orUnity of the Brethren(Jednota bratrská), which was founded inKunvald, Bohemia, in 1457. A brother known as Gregory the Patriarch was very influential in forming the group, as well as the teachings ofPeter Chelcicky. This group held to a strict obedience to theSermon on the Mount, which included non-swearing of oaths, non-resistance, and not accumulating wealth. Because of this, they considered themselves separate from the majority Hussites that did not hold those teachings. They receivedepiscopalordination through theWaldensiansin 1467.
These were some of the earliestProtestants, rebelling against Rome some fifty years beforeMartin Luther.By the middle of the 16th century as many as 90 percent of the subjects of theBohemian CrownwereProtestant.The majority of the nobility was Protestant, and the schools and printing-shops established by the Moravian Church were flourishing.
Protestantism had a strong influence in the education of the population. Even in the middle of the 16th century there was not a single town without a Protestant school in theBohemian Crown Lands. Many had more than one, mostly with two to six teachers each. InJihlava, a principal Protestant centre in Moravia, there were five major schools: two German, one Czech, one for girls and one teaching in Latin, which was at the level of ahigh/grammar school, lecturing on Latin, Greek and Hebrew, Rhetorics, Dialectics, fundamentals of Philosophy and fine arts, as well as religion according to theLutheran Augustana.
With theUniversity of Praguealso firmly in hands ofProtestants, the localRoman Catholic Churchwas unable to compete in the field of education. The Jesuits were invited, with the backing of the Catholic Habsburg rulers, to come to theLands of the Bohemian Crownand establish a number of Roman Catholic educational institutions. One of thesewas the universityin the Moravian capital ofOlomouc. In 1582, they forced the closure of local Protestant schools.
In 1617,Emperor Matthiashad his fiercely Roman Catholic brotherFerdinand of Styriaelected as King of Bohemia. In the year that followed,ProtestantBohemian noblemen, in fear of losing their religious freedom,instigated a revoltwith the unplannedDefenestrations of Prague. The Protestants were defeated in 1620 in theBattle of White Mountainnear Prague, known as the first battle in the Thirty Years' War.As a consequence, the local Protestant noblemen were either executed or expelled from the country, while the Habsburgs placed Roman Catholic, and mostly German-speaking nobility in their place. The war, plague, and subsequent disruption led to a decline in the population from over 3 million to some 800,000 people. By 1622, the entire education system was in the hands of Jesuits, and all Protestant schools were closed.
The Brethren were forced to go underground, and eventually dispersed acrossNorthern Europeas far as theLow Countries, where theirbishop,John Amos Comenius, attempted to direct a resurgence. The largest remaining communities of the Brethren were located inLeszno(German:Lissa) inPoland, which had historically strong ties with the Czechs, and small, isolated groups inMoravia. The latter are referred to as "the Hidden Seed", which John Amos Comenius had prayed would preserve the evangelical faith in the land of the fathers.
In addition to the RenewedUnitas Fratrumor Moravian Church, which preserves theUnitas Fratrum's three orders ofepiscopalordination, TheEvangelical Church of Czech Brethrenand theCzechoslovak Hussite Churchalso continue the Hussite tradition in the Czech Republic andSlovakiatoday. They only account for0.8% of the Czech population, which is 79.4% non-religious, and 10.4% Catholic.
In 1722, a small group of the Bohemian Brethren, the "Hidden Seed", who had been living in northernMoravia, as an illegal underground remnant surviving in the Catholic setting of the Habsburg Empire for nearly 100 years, arrived at theBerthelsdorfestate ofNikolaus Ludwig von Zinzendorfin present-daySaxonyin the eastern part of modern-dayGermany.
Out of a personal commitment to helping the poor and needy, von Zinzendorf, a nobleman who had been brought up in the traditions ofPietisticLutheranism, agreed to a request from their leader,Christian David, an itinerant carpenter, that they be allowed to settle on his lands inUpper Lusatiain Saxony. The Margraviates of Upper and Lower Lusatia were governed in personal union by theSaxon rulersand enjoyed great autonomy, especially in religious questions.
The refugees established a new village calledHerrnhut, about 2 miles (3 km) from Berthelsdorf. The town initially grew steadily, but major religious disagreements emerged and by 1727 the community was divided into factions. Count Zinzendorf worked to bring about unity in the town, and theBrotherly Agreementwas adopted by the community on 12 May 1727. This is considered the beginning of the renewal. On 13 August 1727, the community underwent a dramatic transformation when the inhabitants of Herrnhut "learned to love one another", following an experience that they attributed to a visitation of theHoly Spirit, similar to that recorded in theBibleon the day ofPentecost.
Herrnhut grew rapidly following this transforming revival and became the centre of a major movement for Christian renewal and mission during the 18th century. Theepiscopalordinationof the AncientUnitas Fratrumwas transferred in 1735 to the RenewedUnitas Fratrumby the Unity's two surviving bishops,Daniel Ernst Jablonskiand Christian Sitkovius. The carpenterDavid Nitschmannand, later, Count von Zinzendorf, were the first two bishops of the Renewed Unity. In 1756, Zinzendorf founded a Brüdergemeine that still exists today inNeuwiedon the Rhine. Moravian historians identify the main achievements of this period as:
Along with theRoyal Danish Mission College, the Moravian missionaries were the first large-scaleProtestant missionary movement. They sent out the first missionaries when there were only 300 inhabitants in Herrnhut. Within 30 years, the church sent hundreds of Christian missionaries to many parts of the world, including theCaribbean,NorthandSouth America, theArctic,Africa, and theFar East. They were the first to send lay people as missionaries, the first Protestant denomination to minister to slaves, though some communities also owned slaves, and the first Protestant presence in many countries.
Owing to Zinzendorf's personal contacts with their royalty, the first Moravian missions were directed to theDano-Norwegian Empire. While attending the coronation ofChristian VI of Denmark-Norwayin 1730, Zinzendorf was profoundly struck by twoInuitconverts ofHans Egede'smission in Greenlandand also by an African from theWest Indies.The first Moravian mission was established on the Caribbean island ofSt Thomasin 1732 by a potter namedJohann Leonhard Doberand a carpenter namedDavid Nitschmann,who later became the first bishop of the Renewed Unity in 1735.Matthaeus Stachand two others founded the firstMoravian mission in Greenlandin 1733 atNeu-HerrnhutonBaal's River, which became the nucleus of the modern capitalNuuk.
Moravians also founded missions with theMohicans, anAlgonquian-speaking tribe in thecolony of New Yorkin theThirteen Colonies. In one instance, they founded a mission in 1740 at the Mohican village ofShekomekoin present-dayDutchess County, New York. The converted Mohican people formed the first native Christian congregation in the present-day United States of America. Because of local hostility from New Yorkers to the Mohicans, the Moravian support of the Mohicans led to rumors of them being secretJesuits, trying to ally the Mohicans withFrancein the ongoingFrench and Indian Wars.
Although supporters defended their work, at the end of 1744, the colonial government based inPoughkeepsie, New York, expelled the Moravians from theProvince of New York.
In 1741,David NitschmannandCount Zinzendorfled a small community to found a mission in the colony ofPennsylvania. The mission was established onChristmas Eve, and was named Bethlehem, after theBiblical town in Judea. There, they ministered to the Algonquian-speakingLenape.Bethlehem, Pennsylvania, is today the seventh-largest city in Pennsylvania, having developed as a major industrial city in the 19th and 20th centuries. In 1772, the first European-Native American settlement of what later becamePunxsutawney, Pennsylvania, occurred when Reverend John Ettwein, a Moravian missionary, arrived there with a band of 241 ChristianizedLenape.
In 1771, Moravians established a settlement atNain, Labrador, which became a permanent settlement and the Moravian headquarters in Labrador.The mission stations expanded toOkak(1776),Hopedale(1782),HebronatKauerdluksoak Bay(1830–1959), serving alsoNapartok BayandSaeglek Bay,Zoar(1864–1889),Ramah(1871–1908),Makkovik(1896), andKilliniqonCape Chidleyisland (1905–1925).Two further stations were added after this period atHappy ValleynearGoose Bay(1957) andNorth West River(1960).
Colonies were founded in North Carolina, where Moravians led byBishop August Gottlieb Spangenbergpurchased 98,985 acres (40,058 ha) fromJohn Carteret, 2nd Earl Granville. This large tract of land was nameddieWachau, orWachovia, after one of Zinzendorf's ancestral estates on theDanube RiverinLower Austria. Other early settlements includedBethabara(1753),Bethania(1759), and Salem, now referred to asOld Salem(1766) inWinston-Salem, North Carolina.
In 1801, the Moravians established Springplace mission to theCherokee Nationin what is nowMurray County,Georgia. Coinciding with theforced removalof the Cherokees to Oklahoma, this mission was replaced in 1842 by New Springplace inOaks, Oklahoma. Due toCivil War-related violence, New Springplace closed in 1862 and resumed during the 1870s. In 1898, the Moravian Church discontinued their missionary engagement with the Cherokees and New Springplace, now the Oaks Indian Mission, was transferred to theDanish Evangelical Lutheran Church.
The start of far-flung missionary work necessitated the establishment of independently administered provinces. So, from about 1732,the history of the church becomes the history of its provinces.
Eventually, the Moravian missions inAustraliaandGreenlandwere transferred to the local Presbyterian and Lutheran Churches, respectively.
The first mission station in present-daySouth Africawas established by the Moravian Georg Schmidt atGenadendalin 1738. The mission atWupperthal, established by theRhenish Missionary Society, was eventually transferred to the Moravian Church.
The Moravians sought to unify the converts into "one people" living together with the same religious beliefs. Zeisberger, a significant Moravian missionary, implored the converts to remember that they were "one people not two."
The modern Moravian Church, with about 750,000 members worldwide,continues to draw on traditions established during the 18th-century renewal. In many places it observes the convention of thelovefeast, originally started in 1727. It uses older and traditional music in worship. Brass music, congregational singing and choral music continue to be very important in Moravian congregations. In some older congregations, Moravians are buried in a traditionalGod's Acre, a graveyard with only flat gravestones, signifying the equality of the dead before God and organized by sex, age and marital status rather than family.
The Moravians continue their long tradition of missionary work, for example in the Caribbean, where the Jamaican Moravian Church has begun work in Cuba and in Africa where the Moravian Church in Tanzania has missions in the Democratic Republic of Congo and Uganda. This is reflected in their broad global distribution. The Moravians in Germany, whose central settlement remains atHerrnhut, are highly active in education and social work. The American Moravian Church sponsors theMoravian Universityand Seminary. The largest concentration of Moravians today is inTanzania.
The motto of the Moravian Church is: "In essentials, unity; in nonessentials, liberty; and in all things, love".
Some Moravian scholars point to a different formula as a guide to constructive debate about faith. This formula was first advanced byLuke of Prague(1460–1528), one of the bishops of the ancient Unitas Fratrum. Luke taught that one must distinguish between things that are essential, ministerial or incidental to salvation. The essentials are God's work of creation, redemption and sanctification, as well as the response of the believer through faith, hope and love. Things ministerial are such items as the Bible, church, sacraments, doctrine and priesthood. These mediate the sacred and should thus be treated with respect, but they are not considered essential. Finally, incidentals include things such as vestments or names of services that may reasonably vary from place to place.
For its global work, the Church is organised into Unity Provinces, Mission Provinces and Mission Areas and four regions of Africa, Caribbean and Latin America, Northern America, and Europe. The categorisation is based on the level of independence of the province. Unity Province implies a total level of independence, Mission Province implies a partial level of supervision from a Unity Province, and Mission Area implies full supervision by a Unity Province. (The links below connect to articles about the history of the church in specific provinces after 1732, where written.)
In the Czech Republic and Honduras splits occurred within the churches aftercharismatic revivals; non-charismatic minorities formed their own bodies, but both sides remained connected to the international church. The minority communities are listed as "mission provinces".
Other areas with missions but that are not yet established as Provinces are:
Tanzaniais divided into seven provinces because of the size of country and the numbers of people in the church. The "Moravian Church in Tanzania" co-ordinates the work in the nation.
The lists above, except for some details given under 'Other areas', can be found inThe Moravian Almanac.
Each province is governed by asynod, made up of representatives from each congregation plusex officiomembers.
The Synod elects the Provincial Board (aka Provincial Elders' Conference or PEC) to be responsible for the work of the province and its international links between synods.
Many, but not all, of the provinces are divided into districts.
Each congregation belongs to a district and has spiritual and financial responsibilities for work in its own area as well as provincially. The Congregation Council (all the members of a congregation) usually meets twice a year and annually elects the Joint Board of Elders and Trustees that acts as an executive.
In some provinces two or more congregations may be grouped into circuits, under the care of one minister.
The Unity Synod meets every seven years and is attended by delegates from the different Unity Provinces and affiliated Provinces.
The Unity Board is made up of one member from each Provincial Board, and acts as an executive committee between Unity Synods. It meets three times between Synods but much of its work is done by correspondence and postal voting.
ThePresidentof the Unity Board (who is elected by the Board for two years and not allowed to serve for more than two terms) works from his/her own Provincial office. TheUnity Business Administratoris an officer appointed by the Unity Board to administer the day-to-day affairs of the Unity through the office of the Unity.
Ordained ministry in the Moravian Church emphasizes the pastoral role. A candidate for ministry who has been approved by their home province and has completed the prescribed course of study, usually a Master of Divinity degree in the US and Europe, may be ordained a Deacon upon acceptance of a call. Deacons may serve in a pastoral office and administer sacraments. A deacon is normally supervised by a presbyter who serves as mentor. After several years of satisfactory service, the Deacon may be consecrated as a Presbyter. Presbyters function in the local congregation in the same manner as deacons, but may also
serve to mentor deacons and may be assigned to other leadership roles in a particular province.
An acolyte is a layperson who has received approval to assist the pastor in a specific local congregation. The acolyte may assist in the serving of Holy Communion but may not consecrate the elements.
The highest order of ministry is that of a bishop. Bishops are elected by Provincial Synods usually through ecclesiastical ballot without nomination. In the Moravian Church, bishops do not have an administrative role but rather serve as spiritual leaders and pastors to the pastors. Bishops serve the worldwide Unity.The Moravian Church teaches that it has preservedapostolic succession.The Church claims apostolic succession as a legacy of theUnity of the Brethren.
In order to preserve the succession, three Bohemian Brethren were consecrated bishops by Bishop Stephen ofAustria, aWaldensianbishop who had been ordained by a Roman Catholic bishop in 1434.These three consecrated bishops returned toLiticein Bohemia and then ordained other brothers, thereby preserving the historic episcopate.In Berlin, 1735, the Renewed Unity, i.e. the Moravian Brethren inHerrnhut, received the historic episcopal ordination from the two surviving bishops of the Ancient Unity: BishopJohn Amos Comenius'grandsonDaniel Ernst Jablonskiand Christian Sitkovius. This bishop's consecration continues today.
The Moravian Church teaches the necessity of theNew Birth,piety,evangelism(especially missionary work), and doinggood works. As such, the Moravian Brethren hold strongly that Christianity is a religion of the heart.It emphasizes the "greatness of Christ" and holds theBibleto be the "source of all religious truths".With regard to the New Birth, the Moravian Church holds that a personal conversion to Christianity is a joyful experience, in which the individual "accepts Christ as Lord" after which faith "daily grows inside the person."
For Moravians, "Christ lived as a man because he wanted to provide a blueprint for future generations" and "a converted person could attempt to live in his image and daily become more like Jesus."The Moravian Church historically adheres to the position ofChristian pacifism, evidenced in atrocities such as theGnadenhutten massacre, where theMoravian Christian Indian Martyrspracticednonresistance, singing hymns and praying to God until their execution.
In theBook of Orderthe several provinces of the Moravian Unity accept:
Moravian missions in which missionaries and the believers they ministered to lived together and adhered to Moravian practices, such as the following taught byDavid Zeisberger,John Heckewelderand John Ettwein:
According to the Ground of the Unityof 1957, fundamental beliefs include but are not limited to:
These tenets of classical Christianity are not unique to the Moravian Church. The emphasis in both the Ancient Unity and the Renewed Unity is on Christian living and the fellowship of believers as a true witness to a vibrant Christian Faith.
An account of the ethos of the Moravian Church is given by one of its British bishops, Clarence H. Shawe.In a lecture series delivered at the Moravian Theological Seminary in Bethlehem, Pennsylvania, Shawe described the Spirit of the Moravian Church as having five characteristics: simplicity, happiness, unintrusiveness, fellowship, and the ideal of service.
Simplicityis a focus on the essentials of faith and a lack of interest in the niceties of doctrinal definition. Shawe quotes Zinzendorf's remark that "The Apostles say: 'We believe we have salvation through the grace of Jesus Christ....' If I can only teach a person that catechism I have made him a divinity scholar for all time" (Shawe, 1977, p. 9). From this simplicity flow secondary qualities of genuineness and practicality.
Happinessis the natural and spontaneous response to God's free and gracious gift of salvation. Again Shawe quotes Zinzendorf: "There is a difference between a genuine Pietist and a genuine Moravian. The Pietist has his sin in the foreground and looks at the wounds of Jesus; the Moravian has the wounds in the forefront and looks from them upon his sin. The Pietist in his timidity is comforted by the wounds; the Moravian in his happiness is shamed by his sin" (p. 13).
Unintrusivenessis based on the Moravian belief that God positively wills the existence of a variety of churches to cater for different spiritual needs. There is no need to win converts from other churches. The source of Christian unity is not legal form but everyone's heart-relationship with the Saviour.
Fellowshipis based on this heart-relationship. Shawe says: "The Moravian ideal has been to gather together kindred hearts.... Where there are 'Christian hearts in love united', there fellowship is possible in spite of differences of intellect and intelligence, of thought, opinion, taste and outlook. ... Fellowship [in Zinzendorf's time] meant not only a bridging of theological differences but also of social differences; the artisan and aristocrat were brought together as brothers and sat as equal members on the same committee" (pp. 21,22).
The ideal of serviceentails happily having the attitude of a servant. This shows itself partly in faithful service in various roles within congregations but more importantly in service of the world "by the extension of the Kingdom of God". Historically, this has been evident in educational and especially missionary work. Shawe remarks that "none could give themselves more freely to the spread of the gospel than those Moravian emigrants who, by settling in Herrnhut [i.e., on Zinzendorf's estate], had gained release from suppression and persecution" (p. 26).
The Moravian Church provinces are members individually of theWorld Council of Churchesand theLutheran World Federation. Most provinces are also members of their national councils of churches, such as theEvangelische Kirche in Deutschland (EKD)in Germany and theNational Council of Churchesof Christ in the US, the all African Council of Churches, the Caribbean Council of Churches, the Jamaica Council of Churches. The American Southern Province was instrumental in the founding of the North Carolina Council of Churches. The British Province is of theChurches Together in Britain and Ireland(formerly theBritish Council of Churches) and has an interim Communion agreement with theChurch of England.
The two North American provinces are in full communion with theEvangelical Lutheran Church in America(ELCA). The Northern Province of the Moravian Church voted June 18, 2010 to enter into full communion with theEpiscopal Church. The Moravian Church's Southern Province voted to enter into full communion with the Episcopal Church during its synod in September 2010. Each province can independently enter into full communion relationships.
The Northern and Southern Provinces of the Moravian Church inNorth Americaand thePresbyterian Church USAagreed to enter covenant partnership with one another. The two churches celebrated their agreement with a national service of worship on 5 June 2016 at the Covenant Presbyterian Church inMadison, Wisconsin. National leaders from both denominations participated in the service which included sharing the eucharist.In the 1980s there were discussions in England by which an agreement was created that would have created full communion between the Moravians,Presbyterians,Methodists, and theChurch of England. The Presbyterians and Methodists would have accepted theHistoric Episcopate, but since the Moravians already had this, they would have changed nothing. This agreement fell through, because theGeneral Synod of the Church of Englanddid not give approval.
One aspect of Moravian history and mission is the diaspora work inGermanyandEastern Europe, seeking to deepen and encourage the Christian life among members of the territorial churches, particularly inPolandand theBaltic statesand throughoutGerman-speaking lands. Count Zinzendorf's ideal was a fellowship of all Christians, regardless of denominational names, and the Moravian Brethren sought in the Diaspora not to convert people to the Moravian Church but to awaken the hearts of believers and make them better members of the churches to which they already belonged.
At first the object of suspicion, in the course of time the Moravian Diaspora workers became valued co-workers in eastern Europe. This Diaspora work suffered almost total destruction in World War II, but is still carried on within the territorial churches of Germany. With the restored independence ofEstoniaandLatvia, it was revealed that much of the Diaspora Work there had been kept alive in spite of occupation and annexation by theSoviet Union, which had held to the doctrine ofstate atheism.