OUR MORAVIAN TREASURES

A Manual of Topics for Theological Education

in the Unitas Fratrum

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“Our Lamb has Conquered – Let Us Follow Him”

Edited by Peter Vogt

on behalf of the Task Force on Theological Education
of the worldwide Moravian Church
Our Moravian Treasures
A Manual of Topics for Theological Education
of the Unitas Fratrum

Edited by Peter Vogt

on behalf of the Task Force on Theological Education
of the worldwide Moravian Church

Copyright © 2019 by worldwide Moravian Church Unity Office

Christiansfeld, Denmark

All rights reserved

Published by
ProRex Forlag
6070 Christiansfeld
Denmark
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ISBN 978 87 7068 168 1

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 TABLE OF CONTENTS
Introduction ............................................................................................ 7
Discovering Our Treasures .............................................................. 9

1. Getting to Know the Unity ............................................................. 19

1.1. The Moravian World ................................................................. 20
1.2. Who’s Who in the Moravian Unity? ....................................... 22
1.3. The Moravian Family Tree ....................................................... 24
1.4. Our Shared History ................................................................... 25
1.5. What’s in a Name? .................................................................... 32
1.6. Our Global Future .................................................................... 34
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2. The Ties that Bind Us Together ..................................................... 37

2.1. Christ – Our Chief Elder ........................................................... 38
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2.2. Our Symbols ............................................................................... 40

2.3. The Church Order of the Unitas Fratrum ............................. 44
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2.4. The Office of the Bishop ............................................................ 45

2.5. The Organizational Structure of the Moravian Church ...... 46
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2.6. Standing Committees and Agencies ....................................... 46

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2.7. The Unity Prayer Watch ............................................................ 50

2.8. The Moravian Daily Texts (Moravian Watchwords) ............. 52
2.9. Memorial Days ........................................................................... 54

3. “In All Things Love”: The Moravian Approach to Theology . 57

3.1. Following Christ’s Way According to the Bible .................... 58
3.2. Distinction between Essentials, Ministerials, and Incidentals 59
3.3. Knowing Christ as Savior ........................................................ 63
3.4. Religion of the Heart ................................................................. 65
3.5. The Ground of the Unity .......................................................... 67
3.6. The Interpretation of Scripture ................................................ 70
 3.7. “In Essentials Unity, In Non-Essentials Liberty,
In All Things Love”.................................................................... 73
Appendix: The Ground of Unity ..................................................... 79

4. “No Christianity without Community”:

The Moravian Under­standing of the Church ............................. 85
4.1. Brothers and Sisters in Christ .................................................. 85
4.2. Important Aspects for the Moravian View of the Church... 87
4.3. Moravian Settlement Congregations ...................................... 91
4.4. The “Brotherly Agreement” ..................................................... 93
4.5. Forms of Commitment and Belonging ................................... 94
4.6. Conferential and Synodal Leadership ................................... 99
4.7. Our Relationship to Other Churches ..................................... 101
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5. “Serve One Another”:

The Moravian Understanding of Ministry ................................. 105
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5.1. The Priesthood of All Believers ............................................... 105

5.2. Ordained Ministry .................................................................... 107
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5.3. The Role of Women in Ministry .............................................. 109

5.4. The Pastoral Office of Bishop ................................................... 112
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5.5. Forms of Lay Ministry .............................................................. 113

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5.6. The Use of the Surplice and other Questions of Clothing ... 114
5.7. Emphasis on the Care of Souls ................................................ 115
5.8. The Importance of Indigenous Ministers .............................. 117

6. “Exalt our God with one Accord”:

The Moravian Approach to Worship ........................................... 121
6.1. Towards a Definition of Moravian Worship ......................... 122
6.2. Biblical Foundations ................................................................. 127
6.3. Treasures of the Moravian Worship Tradition ...................... 129
6.4. Special Celebrations in Church Year ...................................... 137
6.5. Moravian Sanctuaries and God’s Acre .................................. 142

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7. “Telling God’s Story – Doing God’s Work”:
Moravian Perspectives on Mission and Social Ministry ........ 149
7.1. The Beginning of Moravian Missions .................................... 150
7.2. Zinzendorf’s Mission Approach ............................................. 153
7.3. “First Fruits” .............................................................................. 156
7.4. The Progress of Mission Work ................................................. 158
7.5. Moravian Mission Today .......................................................... 162
7.6. Principles for Moravian Mission in the 21st Century .......... 165
7.7. Moravian Ministries of Service and Outreach ...................... 171
7.8. Social and Political Activism ................................................... 176
7.9. “Mission Is Who We Are” ....................................................... 178

Looking Toward the Future ................................................................. 181

The Question of Unity ..................................................................... 183
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 INTRODUCTION

“Following our Lamb…” – this sentiment from the Moravian Seal de-
scribes what this manual is all about. Our calling as Christians is to be
disciples of Jesus Christ. We are followers of our Savior who has con-
quered sin and death and shows us the way to the Kingdom of God. This
is not a solitary task. In the Moravian Church we know that as Chris-
tians we are called to be in community with one another, seeking to fol-
low Christ’s way in the fellowship of brothers and sisters. We also know
that, as we pursue our faith journey together, we need capable leaders
and guides on our way. We need educated professionals who have some
knowledge of the path and the direction we are called to go. This is the
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role of pastors and teachers in the church.

This manual has been written to provide information on how the
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calling to be disciples of Jesus Christ is lived out in the Moravian tradi-

tion. Here, Moravian pastors, church leaders, educators, and theological
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students can learn more about some of the most important aspects of
Moravian faith and life. The Moravian Church has always recognized
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the importance of theological education. Moravian pastors and church

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administrators need to know what our Moravian tradition stands for.

They are the stewards of the spiritual “treasures” that express the wis-
dom from the experience and witness of faithful believers who travelled
the path before us. We believe the Moravian tradition offers many good
and valuable insights about our Christian calling and we can trust this
tradition as we seek to follow our Lord Jesus Christ today. At the same
time, we recognize that in our changing world, traditions and church
practices often need to be interpreted and renewed in order to be mean-
ingful for new generations. This is the particular responsibility of edu-
cated church leaders who are the stewards of the “treasures” that have
been entrusted to us.

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 As Moravians we are called to “follow the Lamb”. The Moravian Seal
shows the Victorious Lamb. This image stands as a symbol of our unity
as brothers and sisters in this calling. Wherever Moravians are found,
there we also find the seal with these words: “Our Lamb has conquered,
let us follow him.” Still, the variety of the image shows the diversity
within the Unitas Fratrum. There are many different representations of
this image, reflecting local traditions and diverse cultural contexts. And
this also holds true for the life of our Moravian Unity more generally. We
share one common tradition, which shows itself in different ways accord-
ing to the cultural and ethnic context in which people live.

The Purpose of this Manual

This manual serves the goal to provide basic knowledge about our Mora-
vian tradition and to raise the awareness of how this tradition has found
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diverse forms of expression in different places. The worldwide Mora-

vian Unity is like a tree with many branches growing out of one trunk
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(see Chapter 1.3.). Accordingly, this manual seeks to outline what we,
as members of the worldwide Unitas Fratrum, have in common and to
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show the diversity that is found in our midst. It is written for all who
are interested in knowing more about the Moravian Church, but espe-
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cially for theological students preparing to be pastors in our congrega-

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tions and all others who are serving as teachers, lay leaders, and church
administrators. We hope this manual will help these brothers and sisters
become familiar with the Moravian “treasures” that mark the identity of
our church, thus leading us to a better knowledge and a deeper apprecia-
tion of the Moravian way of following Christ.
The need for such a study guide became apparent at a consultation of
leaders in Moravian Theological Education, which took place in 2010 in
Paramaribo, Suriname. The participants who came from many different
provinces shared their professional experience and realized that better
resources for teaching about the Moravian traditions and practices were

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urgently needed. They agreed on the project of a “Common Curriculum
of Moravian Topics” designed to address the following goals:
1. to strengthen our shared Moravian identity by providing a solid un-
derstanding of important Moravian topics,
2. to provide an adequate and up-to-date teaching resource, especially
for those provinces without access to conventional scholarship,
3. to connect with one another and with our common roots.

It was also agreed that the “Common Curriculum” should make use of
the best experts and scholarship in Moravian studies and that the pres-
entation of individual topics should take into account the diversity of
Moravian experiences across the various provinces.
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Consultation on Moravian Theological Education,

Paramaribo, Suriname, Oct. 2010

Discovering Our Treasures

The discussions of the Paramaribo conference affirmed that our Moravi-
an tradition has many important spiritual insights to offer, which are of

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enduring relevance for us as we seek to live as God’s people according to
the call and promises of our Lord Jesus Christ. As one participant put it,
these insights are like the “treasures” of our church, which we are called
to uphold and pass on to every new generation of believers. For this rea-
son, our manual bears the title Our Moravian Treasures. We believe that
many distinctive points of our Moravian tradition are like “treasures”
that embody a deep commitment to Holy Scripture and good pastoral
wisdom. The topics outlined in this manual often emerged in response
to the question of how the biblical teachings should be put into practice.
Often they were shaped by the pastoral needs and evolving spiritual life
of the community. As a result, many Moravian practices and traditions
express important theological insights. We believe that, as we seek to
build a strong sense of Moravian identity for the future, our Moravian
treasures will provide us with a firm foundation to stand on and an in-
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spiring vision on which to move onward.

Interestingly, speaking about Moravian topics as “treasures” reflects
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an idea of the eighteenth century Moravian leader and bishop Count

Zinzendorf, who once said that God has entrusted a particular “jewel”
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to each Christian denomination, which cannot be kept and preserved

by anyone else. As the richness of God’s wisdom is reflected in the di-
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versity of denominations, each tradition is called to preserve its particu-

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lar gifts and treasures so that all the different churches may mutually
benefit from one another. Thus, studying and upholding our Moravian
treasures does not mean that we set ourselves apart from other churches
and denominations, rather it helps us to become aware of our unique
contribution to the wider ecumenical context.
Even more important, when we speak about Moravian topics as
“treasures” we use a word that is rooted in Holy Scripture. Jesus often
compares the Kingdom of God to a valuable treasure. So we find several
biblical insights that can guide us in dealing with the traditions of our
church:

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• Jesus calls us to store “treasures in heaven” (Matt. 6:20). Our Mora-
vian treasures are not supposed to be vain idols, but are valuable
because they help us to be good Christians. They communicate spir-
itual insights. They form expressions of our faith in Christ, pointing
toward the purpose of God’s Kingdom. “Where your treasures are,
there is your heart also” (Matt. 6:21).
• The parable of the “hidden treasure” (Matt. 13:44-46) reminds us that
sometimes treasures are buried, requiring some effort and sacrifice
to be discovered and brought to light. What treasures in our Mora-
vian tradition are yet hidden? What can we do to rediscover their
meaning and benefit from them?
• Likewise, the parable of the talents (Matt. 25:14-30) cautions us not
to hide our treasures but to make profitable use of them for the sake
of God’s Kingdom. We are called to be good stewards of God’s gifts.
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Thus, we may ask ourselves: what are the particular gifts and talents
that God has entrusted to us in our Moravian tradition? What oppor-
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tunities are there for using them in our ministry and mission?
• Finally, the Apostle Paul reminds us that we carry our treasures in
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earthen vessels (2 Cor. 4:7). Even though the various traditions and
practices of our church express our identity as a community of faith,
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still we know that they are marked by the imperfection of earthly

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existence. The treasures we believe to embody deep spiritual wis-

dom do not exist in pure form; there is always good and bad, eternal
and temporal mixed together. Thus we are faced with the challenge
to appreciate our treasures despite their limitations and to strive to-
ward an ever-renewed depth of spiritual understanding (Rom. 12:2).

How to Use this Manual

This manual has been written to assist in the instruction of Moravian
topics in theological education. It may be used as a handbook for teachers
and as a textbook for students. In the ideal case, every Moravian minister

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and all persons preparing for ministry in the Moravian Church should
receive a copy.
Instructors may use the chapters as a guideline for their lectures and,
if students all have their own copies, use the text to give reading assign-
ments. Another possibility is that the text is read aloud in the class, sec-
tion by section, with all students taking a turn, and the instructor leads
a discussion of questions and comments. Or instructors can ask students
to prepare a class presentation of specific topics based on the content of
this manual.
One goal in working with this manual is that students become famil-
iar with its content and understand the different topics and the diversity
of the Moravian tradition. Another goal is that they may reflect on what
they have read and learn how to apply the material to the task of pastoral
ministry in their own context. For this reason, we want to encourage dis-
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cussion in the classroom (or in other settings where this manual is used).
At the end of each chapter, several questions for discussion are offered.
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A third goal is that teachers and students alike are encouraged to con-
tinue studying Moravian topics, using other resources available to them.
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For this reason, important publications are listed in the bibliography for
further reading. More material can be found online, especially through
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the Center for Moravian Studies at Moravian Theological Seminary:

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www.moravianseminary.edu/center-moravian-studies/online-resources.
Moreover, we hope to encourage all readers to explore Moravian topics
in the context of their own province, listening to the voices of the local
church leaders and collecting information on the local practices and tra-
ditions.
There are many important connections between individual Moravian
topics. Worship is related to ministry, mission is related to theology, his-
tory is related to our understanding of community, and so on. Often one
topic is relevant in several places at once. In order to avoid repetition, our
discussion uses cross-references whenever important information can be
found in another place. This is more than simply a matter of style; it is a

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sign that in our understanding the various topics of faith and church life
all belong together.
It should be clear that this manual cannot cover all details of the Mora-
vian tradition. It includes those topics that we felt were most important
and summarizes the information found in many scholarly books and
articles. We hope it will serve as guide for a better understanding of our
Moravian tradition because we believe this tradition is a unique gift of
God and deserves to be better known. At the same time, we present these
chapters in the spirit of open-mindedness, not as the final and definitive
word, but as an orientation and as an invitation to engage in conversa-
tion, as the tradition of Moravian “treasures” continues to develop.

A Word of Thanks
This manual has been in the making for almost ten years. The ground-
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work was laid at the Paramaribo conference in 2010. The conference par-
ticipants identified a number of topics that in their opinion were of par-
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ticular importance for the life of the Moravian Church. The work was
then handed over to an international Task Force, which included mem-
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bers from Africa, Europe, the Caribbean region, and North America. Ac-
cordingly, the planning and writing has been a group effort, involving
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Moravian scholars and church leaders from various provinces. The effort
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was coordinated by the Rev. Dr. Craig Atwood, Director of the Center for
Moravian Studies in Bethlehem, Pa, USA, and the Rev. Dr. Peter Vogt,
Pastor of the Moravian Church in Herrnhut and Director of Theological
Education for the Moravian Church in Germany. Drawing on the results
of the Paramaribo conference, Br. Craig and Br. Peter prepared an outline,
which was subsequently revised in two consultations of an international
group of Moravian scholars and church leaders, meeting in Bethlehem,
PA (USA), in 2012 and 2014. Drafts of individual chapters were presented
and discussed, first at a seminar for teachers from theological schools
of the Moravian Church in Tanzania, which was held in Mbeya, Tanza-
nia, in August 2014, and then at an international seminar for instructors

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of Moravian history from 12 different theological schools in the Unity,
which was held in Herrnhut, Germany, in 2015. We are thankful for the
sharing of information and the open and honest discussions in these
meetings, which revealed both how different we are and how much we
have in common.
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First consultation in conjunction with

Bethlehem Conference on Moravian History, Oct. 2012
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Workshop on Moravian topics

for Tanzania theological schools, Mbeya Aug. 18-29, 2014

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International Seminar for training of faculty of Moravian theological schools,
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Herrnhut 2015
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In November of 2017, finally, a complete draft was printed and presented

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to the participants of the third Moravian Mission Conference in Cape

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Town, South Africa. This conference, which was the largest internation-
al gathering of Moravians to date, provided the opportunity to receive
feedback from church leaders of many different provinces, representing
almost the whole Moravian world. The response was overwhelmingly
positive and the Manual received the official endorsement of the del-
egates. Following the conference, a number of people offered specific
corrections and suggestions, which were incorporated in the final ver-
sion. This manual is thus the product of a long process, in which many
individuals took part. We are very grateful to all.
Particular thanks are due to those scholars who provided the initial
drafts for various chapters and other material:

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• Rev. Dr. Craig Atwood, Professor for Church History at Moravian
Theological Seminary in Bethlehem, Pa., USA, and Director of the
Center for Moravian Studies (Chapter 3),
• Rev. Dr. Jørgen Bøytler, Unity Board Administrator and Pastor of the
Christiansfeld Moravian congregation in Denmark (Chapter 4),
• Bishop Sam Gray, Director of Mission Outreach, Board of World Mis-
sion, Moravian Church in North America (Chapter 7),
• Bishop Dr. Kingsley Lewis, Antigua, former Chair of Unity Board
(sketches of important moments in Moravian history),
• Dr. Paul Peucker, Archivist of the Moravian Archives in Bethlehem,
Pa., USA (material on Moravian archives),
• Rev. Andreas Tasche, Director for Public Relations, Moravian Mission
Society in Germany (material on mission),
• Rev. Dr. Peter Vogt, Director for Theological Education in the Euro-
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pean Continental Province and Co-Pastor of the Herrnhut Congrega-

tion (Chapters 1, 2, and 5),
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• Rev. Dr. Riddick Weber, Professor of Pastoral Ministry and Seminary

Chaplain at Moravian Theological Seminary in Bethlehem, Pa., USA
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(Chapter 6).
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Much of this material has been revised to reflect the diversity of the Uni-
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ty and to conform to the general outline of this manual. Further informa-

tion was supplied by Rev. Mary Kategile (Tanzania), Rev. Elise Theunis-
sen (South-Africa), Rev. Dr. Karel August (South Africa), and Rev. Dieter
Zellweger (Switzerland). In addition, a number of online-resources have
been consulted and available materials used in the composition of this
manual. These include the “Moravian Moments”, written by Rev. Dr.
Cortroy Jarvis of the Eastern West Indies Province, (www.moravians.
net/joomla/about-us/34-moravian-moments), the series “This Month in
Moravian History” by Dr. Paul Peucker at the Moravian Archives in
Bethlehem, PA (www.moravianchurcharchives.org/publications/month-
moravian-history), the official website of the Unitas Fratrum (www.uni-

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tasfratrum.org), as well as the websites of individual Moravian provinc-
es, mission societies, and other Moravian agencies.
From the beginning, the project of this manual has benefited from
the generous financial support of the Moravian Church Foundation, for
which we are truly grateful. Likewise, we are grateful for the support of
Moravian Theological Seminary and its Center for Moravian Studies in
Bethlehem, PA (USA) and to the Unity Board and the Office of the Unity
Board Administrator for their support and interest in the completion of
this project.
We hope that readers of all provinces in our Moravian Unity will find
this manual helpful for studying and teaching Moravian topics, and we
look forward to hearing from you about your experience. May our Lord
guide the exploration of these “treasures” with his blessing!
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On behalf of the editorial team,

Peter Vogt
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Herrnhut, May 26, 2019

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Questions for discussion:

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• What do you hope to learn about the Moravian Church?

• What does the phrase “to follow the Lamb” mean to you?
• What does it mean to you to be a Christian in the Moravian tradi-
tion?
• List some of the things about the Moravian Church that you treasure
most.

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 Chapter 1

GETTING TO KNOW THE UNITY

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In this chapter you will find basic information

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about the Moravian Unity as an international

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denomination, including its organization and

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geographic expanse, its historical develop-

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ment, and its name. F O L L OW

The Moravian Church (Unitas Fratrum) is one international church with

members in about 40 countries. It is organized as a corporate body with
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currently (as of 2019) 24 self-governing Unity Provinces, five Mission

Provinces, several Mission Areas, and areas of work called Unity Under-
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takings, which are the responsibility of the Moravian Unity as a whole.

As the word “Unity” suggests, the worldwide Moravian Church is char-
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acterized by a strong sense of connection and fellowship. Although each

Unity Province operates individually with a high degree of autonomy,
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all provinces are bound together by common roots in the Czech Refor-
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mation and the founding of Herrnhut and by the conviction that they
are called by Christ to stand in relationship with one another and to be
united in service and witness to the world.
The Unitas Fratrum is governed by two agencies that provide lead-
ership on the global level. The Unity Synod represents the Moravian
Church as a whole and currently meets every seven years. It lays down
general principles and controls those funds and branches of the work as-

Many thanks to Br. Peter Vogt, who prepared the first draft of this chapter,
and to all who helped in the revision by providing additional material,
important insights and helpful corrections and comments.
signed to the international Unity. The Unity Board is the standing coun-
cil of the international Church from one Unity Synod to the next. It con-
sists of one member from the Provincial Board of each of the provinces
governed by a synod. The office of the Unity Board Administrator pro-
vides administrative support for the Unity Board and is responsible for
administering its decisions, as well as other business on the level of the
whole Unity. The Church Order of the Unitas Fratrum (COUF) provides
the legal foundation for the Moravian Church as an international body.
These and other elements of connection within the Moravian Unity will
be described more fully in Chapter 2.
As of 2019, the Moravian Unity comprises about 1,2 million members,
with about 1700 congregations and about 1670 ordained pastors.
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Group picture of Unity Synod 2009 in London

1.1. The Moravian World

The Moravian Unity is a global denomination represented in five differ-
ent continents. It includes a great diversity of ethnic and cultural back-
grounds. The following map, which dates from the time when Guyana
had not yet become a Unity province, shows all the places where the
Moravian Church is currently active.

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1.2. Who’s Who in the Moravian Unity? - An Overview of Provinces
and Mission Provinces (based on the statistics of 2018)

Unity Provinces (beginning of work)

congregations outposts members ministers
01 Alaska (1885) 22 3 1690 3
02 Costa Rica (1980/1941) 3 3 1900 5
03 Czech Republic, Unity Province (1862) 29 5 3800 48
04 Democratic Republic of Congo (2005) 80 20 21 500 26
05 Eastern West Indies (1732) 52 3 15 100 47
06 European Continental (1727) 24 29 14 530 51
07 Great Britain and Ireland (1742) 30 2 1200 22
08 Guyana (1835) 8 5 960 3
09 Honduras Unity Province (1930) 85 34 450 43
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10 Jamaica and Cayman Islands (1754) 65 2 8100 34

11 Malawi (2007) 10 11 5190 5
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12 Nicaragua (1849) 226 97 000 100

13 North America, Northern (1741) 89 3 20 530 98
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14 North America, Southern (1753) 55 10 15 030 52

15 South Africa (1737) 87 178 98 000 68
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16 Suriname (1735) 67 16 30 000 27

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17 Tanzania, Eastern (2007) 56 10 28 510 58

18 Tanzania, Lake Tanganyika (2005) 30 135 32 100 43
19 Tanzania, Northern (2007) 25 8 3910 34
20 Tanzania, Rukwa (1986) 60 405 66 410 104
21 Tanzania, Southern (1891) 170 203 000 250
22 Tanzania, South-Western (1978) 211 45 300 000 358
23 Tanzania, Western (1897) 61 270 104 000 85
24 Zambia (1989) 17 49 5210 14

1562 1212 1 112 120 1578

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Mission Provinzes
01 Burundi () 29 68 40 000 45
02 Cuba (1997) 8 15 600 8
03 Czech, Mission Province 9 7 650 10
04 Honduras, mission province 82 16 870 27
05 Labrador (1771) 4 1900
132 90 60 020 90

Unity Undertakings
01 Star Mountain Rehabilitation Centre in Ramallah, Palestine
02 Unity Archives, Herrnhut, Germany

Mission Areas (with reference to the associated Unity Province)

Angola (04) Rwanda (23)
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Belize (09) Zanzibar (17)

French Guiana (16) Sierra Leone (14)
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Garifuna (09) South Asia [Northern India and

Haiti (09 + 05) Nepal] (07),
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Kenya (23) Tanzania, Iringa-Region (22),

Eastern Congo (18) Tanzania, Ruvuma/Njombe-Region (21),
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Peru (13 + 14, Board of Tanzania, South Central (23)

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World Mission) Uganda (23)

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1.3. The Moravian Family Tree
One way to think about the Moravian Unity is to imagine that the indi-
vidual parts are connected like a tree. In the Gospel of John, Jesus said to
his disciples: “I am the vine, you are the branches” (John 15:1-12). Based
on this saying, Moravians in the eighteenth century produced the fol-
lowing image of a Moravian family tree, in which all congregations, mis-
sion stations, and important historical events are displayed. Each branch
symbolizes the work of the Moravian Church in one geographic region.
They all grow out of one trunk, which is Christ.
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The Moravian family tree Courtesy of Unity Archives signature GS.702

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1.4. Our Shared History
In the Old Testament, we find many places where the people of Israel are
called to remember the story of their ancestors. Looking back at the sto-
ry of Abraham, Isaac and Jacob helped the twelve tribes to see that they
belonged together as one people. In a similar way, it may be helpful for
Moravians today to remember their shared roots in history in order to un-
derstand how the individual parts of the Moravian Unity belong together.
The Moravian Church is one of the oldest Protestant denominations. Al-
though members of the Moravian Church now live in many different
countries, they proudly share a common historical origin that goes back
over 600 years to John Hus and the fifteenth century Czech Reformation.
The renewal of the ancient Czech tradition under the leadership of Count
Zinzendorf (1700-1760) at Herrnhut in Germany in 1727 became the start-
ing point for the expansion of the modern Moravian Church.
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1.4.1. The first period in Moravian history is known as the time of the
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Ancient Unity and stretches from 1457, when the early Brethren first
organized themselves as an independent group, to the 1620s, when the
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dominance of the Catholic Church led to the Unity’s institutional extinc-

tion in the Czech lands.
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The Ancient Unity was born out of a renewal of Christian life in the
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wake of the Hussite revolution in Bohe-

mia. The Hussite revolution is named af-
ter John Hus (c. 1370-1415), a University
teacher and popular preacher in Prague,
who publicly criticized the worldliness
of the late medieval Catholic Church and
who died as a martyr in 1415 at the hand
of the Council of Constance. His followers
expressed several demands for a reform of
the church: that the Gospel should be preached freely in the language of
the people, that Holy Communion should be served in both kinds (bread

25
 fin

Historic meeting house in Kunvald

al

and wine to all people), and that the church should return to the purity
of the apostolic era.
dr

In 1457, the ancient Unity of Brethren came into being when a small
group of earnest believers banded together under the leadership of
af

Brother Gregory (died 1474) to live together as a Christian community

t

according to the teaching of the Gospel. They established their brother-

hood in Kunvald, a small village in rural north-eastern Bohemia, and
called themselves “Brethren of the Law of Christ” ( fratres legis Christi).
The community accepted the Sermon on the Mount as the law of Christ
that all believers should observe. Accordingly, they embraced a peaceful
and disciplined way of life, refused to swear oaths, and would not bear
arms for military service. Since their community was illegal and often
persecuted, they preferred to live in remote areas, far away from urban
centers. In 1464, the Brethren formally outlined the principles of their
community in a document known as the “Agreement of the Rychnov
Mountains,” which may be considered the first church order, and several

26
years later, in 1467, they separated from the established church by con-
secrating their own priests and bishops. Despite persecutions the Unity
soon gained a considerable following throughout Bohemia and Moravia,
but it always remained a minority, never representing more than 5% of
the whole population.
The next important leader of the Brethren was Luke of Prague (1458-
1528), who introduced the distinction between essential, ministerial, and
incidental matters as a principle for theological reflection (see Chapter
3.2.). Under his leadership, the Brethren established friendly contacts
with Martin Luther (1483-1546) and other representatives of the Protes-
tant Reformation in Germany, which had begun in 1517. Throughout the
sixteenth century, the Unity experienced further persecutions but also
saw the growth of a branch in Poland and another branch in Moravia,
which included German-speaking groups that were partly descendants
fin

of the Waldensians. It created the first Protestant hymnals, published nu-

merous confessions and catechisms, and produced a Czech Bible transla-
al

tion, the six volume Kralice Bible (1579-1594).

The seventeenth century brought the Unity a brief moment of legal
dr

recognition in 1609, but after the defeat of the Czech Protestants at the
Battle of the White Mountain in 1620 the
af

Brethren again faced severe persecution,

t

some being exiled, others forcibly convert-

ed to Catholicism. Several thousand mem-
bers left Bohemia and Moravia to find ref-
uge in Poland, including the young priest
John Amos Comenius (1592-1670). Others
practiced their faith in hiding. The Peace of
Westphalia (1648) put the Czech lands un-
der Catholic control and shattered all hopes John Amos Comenius
of restoring the Unity in its homeland. The
distinguished career of John Amos Comenius as a bishop, scholar, and
educator marks the end of the history of the Ancient Unity. He died in

27
1670 in exile in Amsterdam. The following years are known as the time
of the “hidden seed” when the tradition of the Unitas Fratrum was se-
cretly passed on from one generation to the next among some families in
the area of Moravia.

1.4.2. The second period in the history of the Moravian Church begins
with the founding of Herrnhut in 1722.
In that year, some families from Mora-
via, who had kept the traditions of the
old Unitas Fratrum, fled from persecution
in their homeland and found a place of
refuge on the estate of Nicolaus Ludwig
Count Zinzendorf (1700-1760) in Germany.
Zinzendorf is considered the founder of
fin

the renewed Moravian Church and one of

the most important theologians and lead- Count Zinzendorf
al

ers of religious awakening in the eight- Courtesy of Unity Archives GS.423

eenth century.
dr

With the help of the carpenter Christian David, who cut down the
first tree on June 17, 1722, a small village was built. Its inhabitants hoped
af

to live together as a community of awakened believers according to the

t

example of the apostolic church. The village was named “Herrnhut”,

which might be translated as “The Lord’s watch”. This name is a play on
words to express the faith that the people living there would be “on the
watch for the Lord” and at the same time “under the Lord’s keeping.”
Under Zinzendorf’s protection, Herrnhut attracted more Moravi-
an refugees and also many believers and religious seekers from other
places. As the community grew, differences among the inhabitants
caused serious conflicts, leading to a severe crisis in 1726. Zinzendorf
recognized that his intervention was necessary. He quit his regular em-
ployment and assumed a stronger leadership role in the Herrnhut com-
munity. In May 1727, he introduced a communal covenant, known as

28
“The Brotherly Agreement” (see Chapter
4.4.), which outlined his vision of Herrn-
hut as a community based on Christian
love. He encouraged the inhabitants of
Herrnhut to study the Bible and to pray
for one another. Then, on August 13, 1727,
during a Holy Communion service at the Courtesy of Unity Archives GS.225

Lutheran parish church in Berthelsdorf,

the members of the Herrnhut community experienced a profound mo-
ment of spiritual renewal and reconciliation. It was an outpouring of
the Holy Spirit, which manifested itself in that, as one person observed,
“we learned to love one another.” For this reason, the day is considered
the spiritual “birthday” of the renewed Unitas Fratrum. It also has been
called the “Moravian Pentecost,” although there were no signs of ecstatic
fin

or extraordinary spiritual manifestations. With this new sense of unity

and purpose, the Herrnhut community was transformed to grow into a
al

movement for mission and evangelism on an international scope.

Life at Herrnhut was marked by the earnest desire to live together in
dr

true Christian fellowship. Members of the community began addressing

each other as “brother” and “sister.” People met in small circles, known
af

as “bands,” for mutual edification and prayer. Zinzendorf divided the

t

community into groups according to age, sex, and marital status (called
“choirs”) to offer appropriate pastoral care. Everyone was expected to
contribute to the life of the community by taking on specific offices or
tasks. A continuous prayer watch was set up. There were daily devo-
tional meetings, which involved new forms of worship, such as the Love
Feast, the singing of hymns, and the practice of foot washing. In 1728
Zinzendorf began to give out short scripture passages as “watchwords”
for every day, a tradition that has continued from 1731 to the present in
printed form as Moravian Watchwords or Daily Texts (see Chapter 2.8.).
A report about the plight of black slaves in the Caribbean prompted
the Herrnhut community to start missionary activities in places where

29
no one had yet proclaimed the Gospel (see Chapter 7.1.). The first Mora-
vian missionaries, Leonhard Dober and David Nitschmann, were sent
in 1732 to the slaves on St. Thomas (West Indies). Other mission projects
followed rapidly: Greenland (1733), Suriname (1735), South Africa (1737),
and Pennsylvania (1740), among others.
In order to facilitate the ordination of Moravian pastors in the mission
fields, the last bishop of the ancient Unity, Daniel Ernst Jablonsky (1660-
1741, a grandson of Comenius), consecrated the Moravian carpenter Da-
vid Nitschmann as a bishop in 1735. This step transferred the ancient
Moravian episcopal succession to the renewed Moravian community.
In 1749 the English parliament recognized the Moravians as an “ancient
Protestant Episcopal church.” Many people felt attracted to the Moravian
community and numerous settlement congregations were established in
Germany, England, the Netherlands, and Pennsylvania.
fin

Zinzendorf’s death in 1760 challenged the Moravian community to es-

tablish new structures of leadership. The general synods of 1764 and 1769
al

drafted a constitution and set up a central governing board, the Unity

Elders’ Conference (UEC). The responsibility for the mission fields lay in
dr

the hands of a central mission board. August Gottlieb Spangenberg (1704-

1792) now emerged as the leading figure. His doctrinal compendium Idea
af

Fidei Fratrum (1779), and the 1778 hymnal prepared by Christan Gregor
t

effectively shaped Moravian theology and worship for the next hundred
years. New missions were begun in South Russia (1768), Egypt (1768),
and Labrador (1772), while numerous boarding schools were opened in
Moravian congregations in North America, England, and Germany.
The most important development in the nineteenth century was the
demand of the North American and British provinces for more autono-
my. “Home rule” was gradually implemented between 1818 and 1857 and
resulted in the creation of three self-governed provinces: the German
Province (later called European Continental), the British Province, and
the American Province; the latter was divided into the American North-
ern Province and the American Southern Province in 1899. This develop-

30
ment allowed the American Moravians to expand on the Western fron-
tier. New mission work commenced in Nicaragua (1849), South Australia
(1849), Tibet (1853), British Guyana (1878), Alaska (1885), and East Africa
(1891). Evangelistic outreach in Bohemia and Moravia was begun in 1862.
The general Synod of 1869 initiated steps to lead the established mission
fields gradually toward more independence. This development increased
when the First World War (1914-1918) forced many German missionaries
to withdraw from foreign colonial territories.
The political events of the twentieth century greatly impacted the
Moravian Church. The military conflict of the Second World War (1939-
1945), where British and American forces fought against Germany, raised
the question whether the Moravian Unity would survive as an interna-
tional church. Herrnhut was destroyed on the last day of the war, and
much of the church’s administration was relocated to Bad Boll in what
fin

became West Germany. In 1946, a small Unity Conference with Moravian

leaders from England, North-America, and Germany was convened at
al

Montmirail, Switzerland, to consider new structures for the Unity and

its mission work. Two further conferences paved the way for calling the
dr

next Unity Synod, which gathered in 1957 in Bethlehem, Pennsylvania.

This synod affirmed the church’s continuing unity and set the course
af

for the future development of the Moravian Church. It allowed for the
t

possibility of women’s ordination and established the Czech Province

as the fifth province of the Unity. A new church order, which included
“The Ground of the Unity” (see Chapter 3.5.) as doctrinal foundation,
was adopted and regulations were set into place for transforming the
mission fields into self-governing provinces. Accordingly, thirteen new
provinces were recognized between 1960 and 1988: Alaska, Costa-Rica,
the Eastern West Indies, Guyana, Honduras, Jamaica, Nicaragua, South
Africa, Suriname, Tanzania Rukwa, Tanzania South, Tanzania South-
West, and Tanzania West. Over the course of the last 20 years, new mis-
sions were begun in places such as Albania, Belize, Burundi, Cuba, Haiti,
Malawi, Peru, Rwanda, Uganda, and Zambia. Since 2012 Malawi, Zam-

31
bia, Tanzania Northern, Tanzania Lake Tanganyika, Tanzania Eastern,
and Guyana have been recognized as new Unity Provinces.

1.5. What’s in a Name?

The Moravian Church is known by different names in different languag-
es and regions of the world. In most English-speaking countries the name
“Moravians” or “Moravian Church” is used. In a similar way, the name
Iglesia Morava is used in the Spanish-speaking countries of Honduras
and Nicaragua, Église Morave in the French-speaking world, and Kanisa
la Moravian in Tanzania. These names reflect the fact that the first settlers
of Herrnhut came from the Czech region of Moravia. In other parts of the
world, names are used that express the idea that the Moravian Church
is a communion of brothers and sisters. In Czech the Moravian Church
is known as Jednota Bratrska, in German it is called Herrnhuter Brüderge-
fin

meine or Brüder-Unität, in Dutch the Moravian Church is known as Broe-

dergemeente, in Danish as Brødremenigheden, in Afrikaans as Broederkerk.
al

These names are a translation of the Latin name Unitas Fratrum (Unity of
Brethren), which all Moravians share to describe their worldwide com-
dr

munion. In this context, the word “Brethren” refers to men and women
alike. In light of the modern view of the equality of women, this is a
af

problem, so it might be better to translate the name Unitas Fratrum today

t

as “Unity of Brothers and Sisters.”

It is important to note that the name Unitas Fratrum is a name with
a message. It says something about what kind of church we want to be.
There are three things about the name Unitas Fratrum that are particu-
larly important.
First, it is based on biblical language. The word Unitas goes back to
the Greek term ekklesia, which is used in the New Testament to describe
that Christian believers are called into fellowship with one another, both
in terms of their belonging to a local congregation and in terms of their
shared participation in the larger invisible Body of Christ. Likewise, the
use of the word “brothers” or “brethren” goes back to biblical terminol-

32
ogy. In the Old Testament, we often find the word “brother” used not
only for relatives within a family but for anyone who belonged to the
People of Israel. In the New Testament, the words “brother” and “sister”
are generally used to refer to fellow believers. Here, the biological idea
of an inseparable bond between siblings is applied to the community of
believers. That means the children of God really belong to one another
like brothers and sisters in a family. This was the vision that inspired
both the founders of Kunvald in 1457 and the settlers of Herrnhut in 1722
Second, the name Unitas Fratrum (Unity of Brothers and Sisters) re-
flects how Jesus instructed his disciples to live together. According to the
Gospel of Mark, when Jesus once was asked about his family, he pointed
to his followers and said, “Here are my mother and my brothers. Who-
ever does the will of God is my brother and sister and mother” (Mark
3:34-35). At another occasion Jesus told his disciples: “you are not to be
fin

called rabbi, for you have one teacher, and you are all brethren” (Matt.
23:8). Christian believers are sisters and brothers in Christ, which means
al

that they stand in a committed fellowship with one another. The life of
the apostolic church has often been regarded as a good example of how
dr

this fellowship should be lived out. The first Christians frequently came
together for prayer and praise, shared their meals, offered their posses-
af

sions, and helped each other according to everyone’s needs (cf. Acts 2:44-
t

45). Again, this was an important vision for the founding of Kunvald and
Herrnhut.
Third, the name Unitas Fratrum reminds us that Jesus prayed for his
disciples to be one (John 17:21) and, therefore, our unity in Christ recog-
nizes no barrier of nationality, race, class, or gender: “There is neither Jew
nor Greek, there is neither slave nor free, there is neither male nor female;
for you are all one in Christ Jesus” (Gal. 3:28). The bond of spiritual kin-
ship, by which church members come to accept one another as sisters
and brothers, transcends all biological, ethnic, and cultural boundaries.
This idea has become particularly important for us today, as the Mora-

33
vian Church has grown into a global fellowship that includes people of
many different nationalities and cultures.

1.6. Our Global Future

When the Moravian Church started in the fifteenth century, it was a
movement restricted mainly to the region of Bohemia, Moravia and Po-
land. Under the leadership of Count Zinzendorf, the renewed Moravian
Church began to develop a global vision. Zinzendorf and the Moravians
recognized that they were called to go to ends of the earth to give wit-
ness to Christ (Mark 16:15). As Moravian missionaries travelled to the
West Indies, to Greenland, South Africa, and North America, they laid
the foundations for the Moravian Church to become a truly internation-
al denomination. Yet, for a long time the administrative centers of the
Moravian Church remained in Europe and North America.
fin

Over the course of the last 60 years this situation has changed sig-
nificantly. Many former mission areas now have become full Unity Prov-
al

inces and most members of the Moravian Church now live in Africa and
the Caribbean region. Representatives of these provinces have taken on
dr

important leadership roles in the Unity, and international gatherings of

the Moravian Church now present a colorful mix of people from many
af

different regions, ethnic backgrounds, cultures and languages. Tanzania

t

and surrounding countries in central Africa have emerged as centers of

growth and energetic missionary activity. As a result, the character of the
Moravian Church as a predominantly European and North American
denomination has been transformed into something else.
The history of the Moravian Church is normally divided into two
main parts: The Ancient Moravian Church and the Renewed Moravian
Church. Perhaps the time has come to consider the idea of a third pe-
riod of the Moravian Church, namely the period of global development,
a transition that was begun in 1957 and still continues today. The interna-
tional Moravian Church of the twenty-first century is a global communi-
ty with provinces and mission areas in about 40 countries. The Moravian

34
Church has become very diverse, – ethnically, culturally, and theologi-
cally. Customs and traditions that are important markers of Moravian
identity in one area are less important or even unknown in other areas.
Moreover, some provinces in the Southern hemisphere are growing sig-
nificantly in membership and now represent a major force in the Unity.
This process is not primarily a renewal of the church, but a cultural and
ecclesiological leap into the realities of the “global village” of our modern
world. Although the renewed Moravian Church has been a global com-
munity all along, we are now dealing with a new kind of globalization,
which involves major issues of leadership and power, of organizational
structure and the distribution of financial resources. This change cor-
responds to similar developments in global Christianity and modern
Protestant missions. It involves changes in our way of doing business
in the church, of doing theology, and of understanding our denomina-
fin

tional identity. These developments pose a significant challenge, as we

consider the future of the Unity, but they also involve new opportunities
al

for mission, social ministry, and Christian witness of justice and unity
in a global context. We are now seeing new conversations about what it
dr

means to be “Moravian” and what it means to stand together in unity.

And we also see a renewed interest in our Moravian tradition. As we
af

move onward, it will certainly be important to know our “treasures” and

t

understand their spiritual significance so that we can keep our sense of

direction and be faithful to our calling.

Questions for discussion:

• What were the most important things you learned in this chapter?
• Is it important to you that your congregation is part of a global
church? Why?
• In what ways has the Moravian Church changed over the centuries?
• Of the names for the church discussed in this chapter, which do you
prefer? Why?

35
• What is your hope for how the Moravian Church will look in the
future?

Resources:
A basic Moravian bibliography: www.moravian.libguides.com/moravi-
an_history_theology_worship_mission
Boytler, Jørgen. “Unity in Diversity: Challenges to the Worldwide Mora-
vian Unity,” The Hinge 21:1 (2015). https://issuu.com/moraviansemi-
nary/docs/hinge_21_1_boytlerforprint
Crews, C Daniel. Faith, Love, Hope: A History of the Unitas Fratrum. Win-
ston-Salem: Moravian Archives, 2008.
fin

Hamilton, J. Taylor and Kenneth G. Hamilton. History of the Moravian

Church: The Renewed Unitas Fratrum 1722-1957. Bethlehem, Pa.: Inter-
al

provincial Board of Christian Education of the Moravian Church in

America, 1967.
dr

Vogt, Peter. “How Moravian are the Moravians: The Paradox of Mora-
vian Identity,” The Hinge 19:2 (2013). https://issuu.com/moraviansemi-
af

nary/docs/hinge_19.3
t

Weinlick, John R. Count Zinzendorf. The Story of His Life and Leadership in
the Renewed Moravian Church. Bethlehem: Moravian Church in North
America, 1984.

36
 Chapter 2

THE TIES
THAT BIND US TOGETHER

Christian hearts, in love united,

Seek alone in Jesus rest;
Has He not your love excited?
Then let love inspire each breast.
Members on our head depending,
Lights reflecting Him, our sun,
fin

Brethren His commands attending,

We in Him, our Lord, are one.
al

(Nikolaus Ludwig von Zinzendorf)

dr

According to the Gospel of John, Jesus Christ prayed to God that his
af

followers may be one in Him as He and the Father are one (John 17:21).
t

Unity is an important task for the church, because the world will recog-
nize Christ’s disciples by their love (John 13:35).
But unity does not necessarily mean uniformity. The Apostle Paul
says that the church is like a body with many different members (1 Cor.
12). For this reason, the unity of the church is best described as “unity
in diversity.” This is true for the life of a congregation, where we easily
recognize how various individuals with different gifts come together to

Many thanks to Br. Peter Vogt, who prepared the first draft of this
chapter, and to all who helped in the revision by providing additional
material, important insights and helpful corrections and comments.
form the Body of Christ in their particular place. The same is true for
the life of the Moravian Church as an international denomination. The
Unitas Fratrum consists of different provinces, mission areas, and shared
undertakings that form one body. There are many differences, but there
are also elements and structures that express and facilitate our connec-
tion with one another.
According to the witness of the New Testament, Christian unity is
both a gift and a task. This can be seen in a passage from the Letter to
the Ephesians, which speaks about unity in the Body of Christ. Here, the
Apostle Paul (or one of his students) is writing to the church at Ephesus:
“I beg you to lead a life worthy of the calling to which you have been
called, with all humility and gentleness, with patience, bearing with one
another in love, making every effort to maintain the unity of the Spirit
in the bond of peace. There is one body and one Spirit, just as you were
fin

called to the one hope of your calling, one Lord, one faith, one baptism,
one God and Father of all, who is above all and through all and in all”
al

(Eph. 4:1-6). With other words, Christian believers know that they are
one in Christ, but they also know that their effort is needed to give this
dr

unity visible expression in the life of the church.

There are many areas where this happens: in leadership and organi-
af

zation, in worship and creed, in cooperation and connectedness through

t

Christian love. In this chapter we will discuss elements and structures

that express the bond of unity within the worldwide Moravian Church.
We will consider our shared symbols and other ties of connection that
bind us together as brothers and sisters in Christ.

2.1. Christ – Our Chief Elder

The foundation of unity within the Unitas Fratrum is Jesus Christ him-
self. In him, all believers are one. He is the sovereign head of the church
(Col. 1:18). The author of the letter to the congregation at Ephesus writes:
“Speaking the truth in love, we must grow up in every way into him
who is the head, into Christ, from whom the whole body, joined and

38
knit together by every ligament with which it is equipped, as each part
is working properly, promotes the body’s growth in building itself up in
love” (Eph. 4:15-16).
As Moravians we have the special tradition of honoring Christ as the
“Chief Elder” of the Moravian Church. Behind this stands the insight
that the risen Christ is the living Lord of all who belong to him. It is im-
portant to note that we, as Moravians, do not claim Christ exclusively for
ourselves. We believe that Christ is the head of all churches. When we
affirm that Christ is the “Chief Elder” of the Moravian Church we say
that for us the highest authority and the ultimate source of leadership is
found in Christ. “Jesus Christ is the one Lord and Head of His body, the
Church. Because of this, the Church owes no allegiance to any authority
whatsoever which opposes His dominion” (COUF #11).
fin

Historical background. The understanding of Jesus Christ as the “Chief

Elder” grew out of the experience of a leadership crisis. Soon after Herrn­
al

hut was established, the members of the congregation elected several el-
ders because they realized that the community needed good leaders. As
dr

the Moravian movement grew, one person among the elders was elected
“chief elder” in order to oversee the whole organization. In 1736, this
af

office was given to Leonard Dober (the first Moravian missionary), but
t

he soon found that the task was too big for him. When Dober wanted to
resign from this position, no other person could be found to replace him.
As Zinzendorf and other Moravian leaders pondered the situation, they
realized that only Jesus Christ could shoulder this responsibility. In or-
der to express their submission to his rule, the Moravian leaders formally
elected him to be their Chief Elder on September 16, 1741. The informa-
tion was made public in Moravian congregations on November 13, 1741.

Tradition. There are two festival days associated with Jesus Christ as
“Chief Elder”. First, September 16, which is celebrated as a day to remem-
ber all who carry pastoral responsibilities. In the Eastern West Indies, it

39
is known as “ministers’ covenant day”. In some provinces, the ministers
gather together on this day to celebrate the Cup of Covenant (see Chapter
6.3.4.). Second, there is the festival day of November 13, which is the day
when all Moravians honor Jesus Christ as their Chief Elder.
Often this day is celebrated with a special Holy Communion service.
Another tradition, which has sometimes been observed in connection
with Christ’s office as Chief Elder, is the practice of keeping an empty
chair at church conferences to symbolize the invisible presence of Christ.

Spiritual Relevance. Leadership is an important ministry in the church,

but whenever people assume a leadership position of great authority, they
face two dangers. The first danger is that they will feel overwhelmed by
the responsibility of their office and become fearful and paralyzed. The
other danger is that they forget that leadership is a form of service and
fin

thus may begin to rule in a way that is overbearing and self-serving.

Honoring Jesus Christ as the “Chief Elder” helps us to remember that in
al

all forms of ministry, including ministries of leadership and oversight,

we are standing under his headship. This helps us to know that we don’t
dr

have to carry the burden alone. It also helps us to exercise leadership

with a humble heart and to seek Christ’s honor rather than our own.
af
t

2.2. Our Symbols

Moravians share with all other Christian believers the symbol of the
Cross. The image of the Victorious Lamb is the official symbol of the Mora-
vian Church. The Chalice and the Moravian Star are also important sym-
bols of Moravian identity in some parts of the Unitas Fratrum.

2.2.1. The Cross

The cross is the most important Christian symbol. It speaks to the cen-
tral significance of the crucifixion of Jesus Christ for Christian doctrine,
faith, and spirituality (see Chapter 3.3.). In many sanctuaries of the Mora-
vian Church, the symbol of the cross is displayed, but usually without a

40
depiction of the body. Because Christ is risen and has ascended to sit at
the right hand of God the Father, the cross is now empty.

2.2.2. The Victorious Lamb

The Lamb stands as a symbol for Jesus Christ, carrying the banner of vic-
tory. Usually the image is surrounded by the caption “Vicit Agnus Noster
– Eum Sequamur” (Our Lamb has conquered, let us follow Him). Through-
out the various provinces and congregations, many different renditions
of the image of the Victorious Lamb can be found (see above, p. 6). In
Tanzania it is customary that the words of the inscription are used as
a greeting in worship or at church meetings: the pastor or leader says
“Mwanakondoo wetu ameshinda” (The Lamb has conquered), and the
congregation responds: “Tumfuate!” (Let us follow him). Similar practices
are known in Jamaica and the American Moravian Church.
fin

Biblical background. Many passages of the Bible inform our view of

al

Christ as the Victorious Lamb. John the Baptist said about Jesus: “Behold,
the Lamb of God who takes away the sin of the world” (John 1:29). The
dr

Old Testament background includes the story of the paschal lamb (Ex.
12:21-27) and the prophetic vision of the suffering servant (Isa. 53:7). In
af

the New Testament, the image of the sacrificial lamb is offered to inter-
t

pret the death of Jesus on the cross (see 1 Cor. 5:7 and 1 Peter 1:18-19). The
book of Revelation, finally, provides us with a vision of how the Lamb
that was slaughtered now sits upon the heavenly throne (Rev. 5:6-13).

History. The image of the Victorious Lamb is an ancient Christian sym-

bol, attested in early Christian art and used by many churches until to-
day. The first Moravian use is attested in the 16th century, when it ap-
peared in the 1541 hymnal of the Ancient Unity. Later it was used for the
official seal of Moravian bishops and still appears in the bishop’s seal of
many provinces. The origin of the inscription is unknown. The combina-

41
tion of the image of the Victorious Lamb with the inscription Vicit Agnus
Noster – Eum Sequamur is uniquely Moravian.

Theology. The Victorious Lamb stands as an excellent summary of

Moravian theology. It shows the centrality of Jesus Christ and testifies
to the mystery that by the sacrifice of his life he overcame the destruc-
tive powers of sin and death. He was willing to suffer evil and violence
rather than to inflict violence upon others. When he died on the cross,
it appeared as if the forces of evil had conquered the power of love and
mercy. But God raised him from death and granted him victory over sin
and death. As believers we are called to follow Christ’s way and witness
to his message of non-violent love.

Our Lamb has conquered; let us follow him,

fin

with eagerness of heart and strength of limb,

brave in endeavour, with your vision clear,
al

and high thanksgiving for God’s purpose here –

Our Lamb has conquered; let us follow him.
dr

Dorothy A. Connor
af
t

2.2.3. The Chalice

The image of the Chalice is another ancient Chris-
tian symbol, referring to the cup in the Lord’s
Supper (1 Cor. 11:25). Its significance for the
Moravian Church is directly related to the Hus-
site Reformation, where the demand that Holy
Communion should be offered to the believers in
both kinds (bread and wine) played an important
role. In the medieval Catholic Church, the priests
distributed bread to the laity, but kept the wine
to themselves. The followers of John Hus insisted

42
that the cup should also be shared, as Jesus had said, “drink from it, all of
you” (Matt. 26:27). Consequently, the Chalice became the central symbol
of the various Protestant groups in Bohemia and Moravia.

2.2.4. The Moravian Star

This is the most recent symbol, com-
bining the biblical reference to the
Star of Bethlehem (Matt. 2:2) with
the Moravian tradition of construct-
ing pointed paper stars for the Ad-
vent and Christmas season. Most
common is the 26-point star, which is produced at the Moravian Star fac-
tory in Herrnhut and usually includes an electric light for illumination.
In some provinces, the Moravian Star is hung in churches and private
fin

homes from the First Sunday of Advent to the end of the season of Epiph-
any. The tradition of building paper stars goes back to Moravian schools
al

in Germany at the beginning of the 19th century, where it was probably

started as an exercise in geometry. There is now a star factory in Herrn-
dr

hut that produces several hundred thousand

stars every year and whose profits support the
af

mission of the Moravian Church.

t

The Moravian Star has a three-fold mes-

sage. It testifies to the greatness of the Crea-
tor who made the stars on the fourth day (Gen.
1:16), countless in number (Gen. 15:5), differing
in glory (1 Cor. 15:41), and praising the might
that laid the foundations of the world (Job
38:7). Second, it is a reminder of the star that once led the Wise Men from
their distant homes until “it came and stood over the house where the
young Child was,” and they fell down before Him and worshipped Him
(Matt. 2:10). Third, it points to Jesus Christ whose light shines in the dark-
ness (John 1:4-5), as his coming was foretold by the prophet who said,

43
“a star shall come out of Jacob” (Num. 24:17), and was fulfilled when he
said of himself, “I am the root and offspring of David, and the bright and
morning star” (Rev. 22:16).

2.3. The Church Order of the Unitas Fratrum

All human communities require some form of structure and organiza-
tion. Families and political bodies, sports associations and business ven-
tures all function with specific rules and regulations that clarify how the
individual parts relate to one another. In the ideal case, such rules are a
method to provide good order, which helps to prevent conflict, uphold
fairness, and facilitate efficiency. We can see this even in the Bible. As
God was leading the Hebrew people into freedom, he provided them
with the Ten Commandments and other regulations so that they would
know how to live together as a people according to God’s will (Ex. 20:1-
fin

17). In the New Testament, the Book of Acts reports how the first Chris-
tian church was organized with specific practices of fellowship, worship,
al

and ministry (Acts 2:42-47 and 6:1-6). Many of Paul’s letters were written
to provide the first Christian churches with guidance and regulations.
dr

The Moravian communities of Kunvald and Herrnhut tried to imple-

ment such biblical understanding in their forms of organization. When
af

severe conflicts arose in the early Herrnhut community, Count Zinzen-

t

dorf set down rules known as the “Brotherly Agreement” so that people
would know what was expected of them (see Chapter 4.4.). This was the
beginning of what today is known as our Church Order.
The structure and organization of the Moravian Church on the inter-
national level is spelled out in the “Church Order of the Unitas Fratrum”,
abbreviated as COUF. Here we find the doctrinal foundations of our fel-
lowship in Christ (see Chapter 3.5.), as well as specific regulations of how
our church is organized and how it operates on the level of the Unity and
its individual provinces. The Church Order outlines rules and statutes
that are binding for all. The main section of the Church Order of the Uni-
tas Fratrum is organized into five parts. The topics addressed are:

44
1. The Ground of the Unity (a statement about our beliefs)
2. Essential Features of the Unity (a statement about the spiritual calling
and witness of our congregations)
3. The Constitution of the Unitas Fratrum (regulations concerning the
organization of the Unity and its provinces)
4. Church Life of the Unitas Fratum (statements and regulations con-
cerning the spiritual life of congregations, including social witness,
worship, and orders of ministry)
5. Mission Outreach (a statement about our calling and the principles of
missionary work).

The Church Order serves as the constitution of the Unitas Fratrum and
thus plays an important role for the legal recognition of the Moravian
Church as an ecclesiastical body in many countries. It can be changed
fin

only by two-thirds majority of Unity Synod.

After each Unity Synod, a new edition of COUF is prepared. The main
al

section of COUF is followed by additional sections concerning the Rules

of Order for Unity Synod and the current and continuing resolutions of
dr

Unity Synod. COUF serves as the basis for the individual Books of Order
for each province, which are not allowed to contradict COUF.
af
t

2.4. The Office of the Bishop

The Unitas Fratrum maintains the threefold order of ministry of Dea-
cons, Presbyters and Bishops (see Chapter 5.3.). The office of the bishop,
in particular, forms an important connecting element within the Unity:
“A Bishop of the Moravian Church is consecrated to a special priestly
pastoral ministry in the name of and for the whole Unity. The office of
Bishop represents the vital unity of the Church and the continuity of
the Church’s ministry, although the Unity does not place emphasis on
any mechanical transmission of the apostolic succession. The office and
function of a Bishop is valid throughout the Unity as a whole” (COUF
#687). Bishops are entrusted with the task of praying for the Unity and

45
can be called upon by other provinces to mediate in conflicts. There are
regular Unity-wide conferences of bishops for the purpose of further-
ing the faith, spiritual life, unity and doctrine of the Moravian Church
(COUF #688). The Moravian understanding of the Bishop’s office will be
discussed more fully in Chapter 5.4.

2.5. The Organizational Structure of the Moravian Church

The Unity Synod represents the Church as a whole and meets every
seven years. It lays down general principles and controls those funds and
branches of the work assigned to the international Unity. Every province
elects three delegates to be sent to Unity Synod. The Unity Board is the
standing council of the international church body from one Unity Synod
to the next. It consists of one member from the Provincial Board of each
of the provinces governed by a synod. The Executive Committee of the
fin

Unity Board consists of the President and Vice-President of the Unity

Board and one representative of each of the four regions of the Unity
al

(Africa, Caribbean and Latin American region, Europe, North America)

not represented by those officers. Its task is to carry out business as as-
dr

signed by the Unity Board and to provide leadership between meetings

of the Unity Board. The Unity Board Administrator is a position created
af

to organize meetings and conferences within the Unity, especially the

t

meetings of the Unity Board, and to facilitate efficient communication

between the provinces and among the various agencies of the interna-
tional Moravian Church.

2.6. Standing Committees and Agencies

There are a number of standing committees and agencies on the level of
the Unity, which include but are not limited to the following:

2.6.1. The Unity Committee on Theology (UCOT) is the internation-

al committee for the discussion of theological issues in the Unity. It is
composed of 9 persons (three representatives from the African region

46
and two representatives from the Caribbean and Latin American region,
from Europe, and from North America). UCOT receives topics for discus-
sion from Unity Synod or Unity Board, for example issues such as the
question of Moravian identity, the impact of Pentecostal and Charismatic
influences, and contextual theology.

2.6.2. The Unity Women’s Desk (UWD) was formed in

2011 to address the needs of Moravian women around the
world, fulfilling Unity Synod resolutions of 2002 and 2009.
The purpose of the Unity Women’s Desk is the coordina-
tion of the resources of Moravian women (spiritual, financial, intellec-
tual, and material) around the world at the congregational level to affect
global change by bringing the objectives of women to the attention of the
worldwide Unity and by celebrating women’s successes. “We want all
fin

of our women to be involved with their sisters in other countries as we

work together for the good of women everywhere.” The UWD works to
al

provide scholarships for girls and women, to work on resolutions con-

cerning violence against women, to provide assistance with micro-loans
dr

to women to start new businesses and expand existing businesses, to

provide information about treatment and prevention of diseases that af-
af

fect women and children, to provide information about parenting issues,

t

and to study the Biblical imperatives of justice for women. For more in-
formation see: www.unitywomensdesk.org

2.6.3. The Unity Youth Committee (UYC), together with the office of the
Unity Youth Desk Coordinator, was established by Unity Synod in 2016
with the goal of strengthening the fellowship, interaction, and shared
Moravian identity of young people from the different provinces of the
Unity. Synod recognized that it is important for the future of our church
that our youth has the opportunity to grow in the Christian faith with
an understanding of the lives and contexts of brothers and sisters around
the world. The specific tasks of the UYC are to facilitate international

47
contacts between young people, to organize Unity wide projects and pro-
gram activities such as the Youth Heritage Tour, to enable the exchange
of information and practical cooperation among youth organizations on
the provincial level, and to represent the concerns and interests of the
young generation on the Unity level. The UYC consists of 6 persons rep-
resenting the African region (2 members), the North American region (1
member), the Caribbean and Latin American region (2 members), and
the European region (1 member).

2.6.4. The Unity Archives, which operate as a Unity Undertaking, are the
official repository for the central institutions of the worldwide Moravian
Church and for the administration of the European Continental Prov-
ince. Almost from the beginning, Moravians at Herrnhut kept records
of the events in their community in order to document what God was
fin

doing in their midst. Later, Moravians kept diaries for each congrega-
tion and mission station. These reports of Moravian activities around the
al

world were distributed among the congregations so that everyone had

the same information. All Moravian congregations had local archives to
dr

preserve their documents.

The Unity Archives were founded by the first general synod of the
af

Moravian Church in 1764 and were first located in Zeist, Netherlands.

t

Later the Archives were moved to Herrnhut, Germany, where all the val-
uable documents are now housed in a modern storage facility. The read-
ing room is open to researchers. The Archives´ holdings consist of a sub-
stantial amount of manuscripts and printed books, as well as museum
objects. Very important items are the official list of Moravian Bishops and
legal papers related to the recognition of the Moravian Church by gov-
ernment authorities in various countries. There are numerous collections
of documents, such as records from the main institutions of the world-
wide Moravian Church, records of the European Continental Province,
records of mission work, school records, records of Moravian businesses,
musical manuscripts, the Zinzendorf family papers, personal papers

48
from Moravian ministers, and ten-thousands of autobiographical mem-
oirs of members of the Moravian Church. The archives library serves
to collect the publications of the Moravian Church and its members, as
well as all publications dealing with the Moravian Church. Each Unity
Province is required to send copies of its official publications to be depos-
ited at the Unity Archives. Special collections include the Bible collection,
a collection of hymnals, a complete series of the Moravian Daily Texts,
as well as valuable prints from the Ancient Unity. The Unity Archives
also possesses a collection of paintings, portraits, drawings and prints,
as well as maps, photographs, and historical artefacts from the Moravian
Church and its missions. For more information see: www.archiv.ebu.de

2.6.5. The Moravian Church Foundation (MCF) is a fully recognized

foundation within the worldwide Moravian Church. Its objective is to
fin

promote and support the specific work of the Moravian Church within
or outside its existing provinces, especially when the individual prov-
al

inces or regions concerned are not yet able to initiate or sustain this work
themselves. Support is given to the following areas: theological train-
dr

ing in all provinces, educational and social activities in the Suriname

province, as well as other special projects within the Moravian Unity.
af

The income of the MCF consists of dividends from fully owned business
t

enterprises, located predominantly in Suriname. The MCF is governed

by a Board of Directors, who are appointed by the Unity Board and in-
cludes representatives from the various regions of the Moravian Unity.
Its headquarters are located in Amsterdam, The Netherlands. For more
information see: www.mcfworld.com

2.6.6. The Unity Mission and Development Board was formed as an

outgrowth of the New World Witness program and seeks to coordinate
and strengthen Moravian mission. It is composed of 12 members repre-
senting the 4 regions of the Unity: 4 from Africa, 2 from the Caribbean,
and 1 each from the European and North American Mission Agencies.

49
The board meets at least once every two years. Its charge is to monitor
new mission work, evaluate the progress of established mission work,
decide on funding for mission work, administer the use of the Unity Mis-
sion and Development Fund, and coordinate partnerships between mis-
sion areas or mission provinces and mission agencies (see Chapter 7.5.).

2.7. The Unity Prayer Watch

The Unity Prayer Watch is a form of continual intercessory prayer in
which all provinces and mission areas of the Moravian Unity participate.
The calendar of the year is divided into smaller units that are assigned to
the various provinces. The time for each province is divided up among
the congregations. In this way all members of the Moravian Church have
the opportunity to take their turn in a global chain of prayer for the min-
istry and needs of the Unity. Some provinces provide written statements
fin

of information and prayer concerns from different areas of the Unity, de-
signed to guide and aid the prayer watch of their members. It is comfort-
al

ing to know that 24 hours a day, 7 days a week, 365 days a year someone,
somewhere is offering prayers to God on behalf of the Moravian Church.
dr

March 1, which is the day to commemorate the founding of the Unitas

Fratrum in 1457, has been set aside as the Unity Prayer Day. On this day,
af

all Moravian congregations gather in a special Unity Offering dedicated

t

to one particular project of social ministry, which all provinces help to

support.

History
The origins of the Prayer Watch date back to the beginnings of the Mora-
vian Church in Herrnhut. The celebration of Holy Communion on Au-
gust 13, 1727, made Moravians believe that God had a special mission
for their newly founded community. In the days following this awak-
ening a group of men and women decided to establish a “holy watch
over the congregation.” This was seen to follow the biblical command
to pray without ceasing (1 Thess. 5:17) and to reflect the promise of the

50
prophet Isaiah that God would set watchmen on the walls of Jerusalem
that would not keep quiet day and night (Isa. 62:6-7). In the Herrnhut
diary we read: “During these days we deliberated that it is necessary for
a congregation, that is in its earliest childhood and where Satan can eas-
ily make himself be felt, not to fall asleep during the day nor during the
night and that we defend ourselves and continuously keep guard over
the congregation. Therefore it was resolved to light a voluntary sacrifice
in our town that would burn day and night.” Within a few days, on Au-
gust 25, enough brothers and sisters had signed up so that each one could
take one hour of the day or night to pray in his or her room. This prayer
watch was known as the “hourly intercession” (Stundengebet). Whenever
new congregations were established the hourly intercession was also in-
troduced. Men and women were chosen for this office, even though it
could be difficult to fill all the time slots. Sometimes it was decided that
fin

one brother or sister would be responsible for a full day of 24 hours. Be-
cause Moravians considered every activity a service to God it was pos-
al

sible to participate in the hourly intercession during work or even dur-

ing sleep. Not being too strict, Moravians sometimes left the night hours
dr

open if not enough people were available to fill them.

After continuing successfully for decades in many Moravian congre-
af

gations, around 1800 it became clear that it was becoming more diffi-
t

cult for many congregations to find enough volunteers for the hourly
intercession. By 1825, it was decided that the traditional form of hourly
intercession would no longer be a requirement for each congregation.
Subsequently, many congregations replaced the hourly intercession with
prayer groups.
In 1957, when the Unitas Fratrum celebrated its 500th anniversary, the
women’s group of Herrnhut, Germany, proposed a revival of the hourly
intercession as a prayer watch for the entire international church during
the anniversary year. There was a new awareness of the worldwide fel-
lowship within the Moravian Church after the Second World War. Espe-
cially for Moravians behind the Iron Curtain who had lost their ability

51
to travel freely, it was of utmost importance to know that they were part
of a larger spiritual communion. The proposal by the Herrnhut women
was met with great enthusiasm in all parts of the Unity. At the 1957 Unity
Synod the American Southern Province suggested the continuation of
the Unity Prayer Watch, which was unanimously approved. As a result,
the Unity Prayer Watch has become, once again, a permanent feature of
Moravian spiritual life, as well as an important element of connection for
the Unity. The 1988 Unity Synod affirmed the importance of this practice
for the worldwide Moravian Church.
It may be noted that recently the tradition of the Moravian prayer
watch has been discovered by other churches, notably charismatic
groups in England and the United States, which present themselves as
the 24-7 prayer-movement.
fin

2.8. The Moravian Daily Texts (Moravian Watchwords)

The Moravian Daily Texts, also known as Moravian “Watchwords”, are
al

short daily scriptural readings from the Old and New Testament, which
are prepared at Herrnhut and are distributed in the form of a devotional
dr

calendar in more than 50 languages across the world. For many Mora-
vians, reading the “Watchword” of the day is an important part of their
af

spiritual life, both for their individual devotion and as an expression of

t

standing in connection with fellow believers worldwide. The combina-

tion of readings from the Hebrew Bible and the New Testament symbol-
izes how our Christian faith stands in a living connection with the faith
of Abraham and the history of the people of Israel.

History
The practice of sharing every day a biblical text as the “watchword” for
the day can be traced to Count Zinzendorf and the life of the early Her-
rnhut congregation. Zinzendorf usually held the evening devotions, and
during the service on May 3, 1728, he read a short passage from Scripture
for the people to remember and think about during the following day. It

52
was to be like a “watchword” in the military, a motto by which members
of the community would recognize each other as belonging to Christ. As
the congregation grew and not all members were able to attend the even-
ing services, someone was appointed to go to each home in the morning
and announce the text for the day. The first printed edition of Moravian
“Watchwords” was published in 1731 as a series of readings for each day
of the whole year. It was probably intended for friends of the Herrnhut
congregation in other places who desired to be in fellowship with the
community.
While Zinzendorf was alive, he compiled the “Watchwords” from a
collection of suitable scriptural passages. He also introduced a second
set of readings known as the “doctrinal texts”. After his death, a com-
mittee continued the preparation of these readings. Eventually it was es-
tablished that all watchwords would be drawn by lot from a selection of
fin

Old Testament readings, whereas the doctrinal texts would be selected

from the New Testament. By the end of the nineteenth century, it became
al

customary to select the New Testament reading on the basis of some the-
matic link to the Old Testament reading. From the beginning the biblical
dr

readings were supplemented with hymn stanzas or prayers.

af

Current practice. The Old Testa-

t

ment readings are chosen by lot

and a New Testament text is then
added. This process takes place
annually in Herrnhut, on behalf
of the worldwide Unitas Fratrum,
and from there the texts are dis-
tributed to each Moravian province, as well as to ecumenical partners in
other countries.
As the different language editions are produced in a form suited to lo-
cal needs, the physical form of the Watchwords varies considerably from
country to country. Some editions of the Daily Texts have a separate page

53
for the verses, hymns, and prayers of each day. Others have texts for sev-
eral days printed on one page, which makes for a thin, pocketsize vol-
ume. Some are beautiful examples of the printing and bookbinding arts.
Others are simply mimeographed and stapled together. The strength of
the Daily Texts lies in presenting the Scripture unhindered by commen-
tary or illustration. The texts are left to stand alone and to speak to each
reader in his or her life. This also allows the Daily Texts to be adaptable
to different patterns of devotion and study.
The Moravian Watchwords in their variety of different language edi-
tions are probably the most widely read devotional guide in the world,
next to the Bible. They form an invisible bond between Christians on
all continents, transcending barriers of confession, race, language, and
politics. In this quiet way they perform a truly ecumenical service for the
whole of Christendom and stand as an expression of fellowship within
fin

the Moravian Unity.

al

Watchword on the hilltop

of each rising day,
dr

still our guide and guardian

on the pilgrim way.
af

Word that seals our union,

t

all with one accord,

bound in love and service
to our risen Lord.
A. J. Lewis

2.9. Memorial Days

The Moravian Church is a church that keeps a grateful memory of im-
portant experiences of God’s grace. The practice of “memorial days” goes
back to the Bible. The Passover festival, for example, was established to
remember and celebrate the exodus of the Jews from slavery in Egypt
(Lev. 23:5-8). For Christians, Good Friday became the day to remember

54
the crucifixion of Jesus, Easter marked the day of his resurrection, and
Pentecost was celebrated to remember the gift of the Holy Spirit. In the
Moravian Church we have several memorial days to remind us of some
crucial events in the history of our church, although not all of them are
observed in all provinces. These include:

March 1 The Founding of the Unity in 1457 (see Chapter 1.4.1.)

May 3 Moravian Watchwords were begun in 1728
(see Chapter 2.8.)
June 17 The Founding of Herrnhut in 1722 (see Chapter 1.4.2.)
July 6 The Martyrdom of John Hus in 1415 (see Chapter 1.4.1.)
August 13 The Spiritual Renewal at Berthelsdorf in 1727
(see Chapter 1.4.2.)
August 17 The Children’s Awaking in 1727 (see below)
fin

August 21 The Beginning of Moravian Missions in 1732

(see Chapter 7.1.)
al

November 13 The Announcement of Christ as Chief Elder in 1741

(see Chapter 2.1.)
dr

Background information for these memorial days can be found through-

af

out this manual, except for the story of the Children’s Awakening (Au-
t

gust 17). For this reason, it is presented here:

Following the spiritual renewal of the Herrnhut community on Au-
gust 13, 1727, there was an awakening among the children in the settle-
ment. It began with Susanna Kühnel, an eleven-year-old girl. Her mother
had died a few months earlier, and the hope with which her mother had
faced death left a deep impression on Susanna. One night while she was
at prayer in the garden, Susanna found personal assurance of her own
salvation. The Kühnel family lived next door to the orphanage school
and so Susanna had many opportunities to give testimony to other chil-
dren. As a result of her witnessing a revival followed among the chil-
dren. Since then, August 17th, the date of Susanna’s personal assurance

55
of her own salvation, has been observed as a memorial day in the Mora-
vian Church, commemorating the revival among the children of Her-
rnhut. An important reason for celebrating this day is the wisdom of the
Moravian tradition to value and nurture the spiritual life of children.

Questions for Discussion:

• What does Christ as Chief Elder mean to you personally? To your
church?
• What symbols of the church are most important to you? Why?
• What questions do you have about the structure of the Moravian
Church?
• Do you participate in the Prayer Watch? Do you use the Daily Texts?
• What do you think are the most important things that unite us as a
church?
fin

Resources:
al

Church Order of the Unitas Fratrum (Moravian Church), Christiansfeld

2017. http://www.unitasfratrum.org/?dl_id=73
dr

Atwood, Craig D., and Peter Vogt, editors. The Distinctiveness of Moravian
Culture. Nazareth: Moravian Historical Society, 2003.
af

Motel, Hans-Beat. “The Moravian Church as a Global Community,” The

t

Hinge 11.1 (2005). https://issuu.com/moravianseminary/docs/hinge11.1

Sawyer, Edwin A. All About the Moravians: History, Beliefs, and Practices
of a Worldwide Church. 2nd edition. Bethlehem and Winston-Salem:
Moravian Church in America, 2008.
Peucker, Paul. “Beyond Beeswax Candles and Lovefeast Buns,” The Hinge
17:1 (2010). https://issuu.com/moravianseminary/docs/hinge_17_1_be-
yondbeeswaxpeucker
Vogt, Peter. “God’s Present Voice: The Theology and Hermeneutics of the
Moravian Daily Texts (Herrnhuter Losungen).” Communio Viatorum:
A Theological Journal published by the Protestant Theological Faculty of
Charles University in Prague 50 (2008): 55-73.

56
 Chapter 3

“IN ALL THINGS LOVE”:

THE MORAVIAN APPROACH
TO THEOLOGY

Theology in the most basic sense means “speaking about God”. Commonly,
the word is used to describe the academic discipline of studying and ex-
plaining the teachings of the Christian faith. In the Bible we find support for
the importance of theology, especially in relation to the life and mission of
fin

the church. One important reference is 1 Peter 3:15: “Always be ready to

make your defence to anyone who demands from you an accounting for the
al

hope that is in you.” The task of theology includes, on the one hand, knowing
and preserving the teachings that have been entrusted to us from previous
dr

generations (2 Tim. 1:13). On the other hand, it involves the recognition that
the Gospel must be preached in ways that are meaningful and relevant to
af

the specific situation of those who hear it (2 Cor. 9:19-23). Accordingly, the
t

task of doing theology requires both respect for our doctrinal traditions and
openness for the experience of new cultural and historical situations as we
seek to interpret the message of the Christian faith to the context in which
we live. In this chapter we will outline several points that characterize the
Moravian approach to theology and may offer helpful guidance for our task
of theological reflection today.

Many thanks to Br. Craig Atwood, who prepared the first draft of this
chapter, and to all who helped in the revision by providing additional
material, important insights and helpful comments and corrections.
A good starting point for thinking about Moravian theology is the sym-
bol of the Victorious Lamb together with the Moravian motto “Our Lamb
Has Conquered, Let Us Follow Him.” The image of the Lamb reminds us
that Christ is the One who gave his life for us and rescued us from the
powers of sin and death (see Chapter 2.2.2.). But the meaning of this sym-
bol is not just about what happened in the past. We picture the Lamb still
moving forward and urging us to follow. Christ has accomplished salva-
tion for us; now we are called to go where he leads us. This means that we
must seek the will of God in our own day. The Moravian motto directs
our attention to the present and to the future. This does not mean that we
should ignore what our church has always taught. Rather we should learn
from the wisdom of our ancestors in the faith as we seek to be faithful to
God’s leading today. In fact, important theological insights of the Mora-
vian Church are directly related to specific experiences in our history.
fin

3.1. Following Christ’s Way According to the Bible

al

When the Moravian Church was founded in the fifteenth century, it was
illegal to start a new church. The first brothers and sisters in Kunvald,
dr

Bohemia broke the law when they decided to write their own liturgy
and ordain their own bishops and priests. They had to explain to people
af

why they believed it was necessary to break with the traditional church
t

in such a radical way. The reason for starting a new church was simply
that they wanted to live according to the teachings of Jesus in the New
Testament rather than observing all the traditions that had developed in
the Catholic Church of the Middle Ages.
They believed that Jesus was calling them to true righteousness based
on the practice of love and mercy. The whole life and example of Jesus
in the Gospels was to teach people how to live, but the Sermon on the
Mount was the most important part of Jesus’ teaching. Here Jesus ex-
pressed most clearly that the pure in heart, the poor in spirit, the peace-
makers, the merciful, the righteous, and those who mourn are the ones
who are truly blessed by God. Here, Jesus gave the new commandment

58
to love our enemies and bless those who persecute us. The first founders
of the Moravian Church taught that followers of Christ could not bear
arms and take human life. They should not swear the kinds of oaths that
are sworn in courts of law or in politics. They taught that Christians must
be honest at all times, live in peace with their neighbors, and practice
benevolence and forgiveness towards others. The early brothers and sis-
ters also believed that Christian believers must follow Christ every day,
in all of their activities. They should be honest in business and not try to
become rich. Christians should be humble and serve God and neighbor
rather than serving themselves. They realized that it was not enough sim-
ply to believe in God, but that belief expressed itself in commitment and
service, even to the point of suffering hardship and persecution for the
sake of the Gospel.
Using the Bible as a starting point for theological reflection puts the
fin

Moravian Church into the family of Protestant churches. The witness of

the Bible, with the teaching and example of Jesus as the key for all inter-
al

pretation, forms the standard by which to examine the life of church and
society and to work towards its reformation. Likewise, the Scriptures
dr

are regarded as the standard for the faith and doctrine of the Moravian
Church. All theological teachings stand in need of being tested in the
af

light of the Biblical message.

t

3.2. Distinction between Essentials, Ministerials, and Incidentals

From the beginning the Moravians distinguished things that are essen-
tial for salvation from things that are helpful (ministerial) for salvation
and things that are incidental. This distinction was introduced as early as
1464 and was later developed by Bishop Luke of Prague (c. 1460-1528), one
of the major theologians of the ancient Unity. Luke believed that much
of the conflict and confusion in the history of Christianity was caused
by the failure to distinguish what is essential from what is ministerial.
The early Moravians insisted that the reality of salvation should not be
confused with the realm of human institutions.

59
 According to Luke of Prague, the essential things for salvation include
six items. There are two different types of essential things. First are the
actions of God that do not depend on human actions. We can call these
actions of God “grace” because they are gifts of God. Each person of the
Trinity is associated with each of the essential things. The first of these
divine actions is, of course, creation. Out of love, God the Father cre-
ates the universe. What God creates is good. This means that “the earth
is the Lord’s and the fullness thereof” (Psalm 24:1; 1 Cor. 10:26), and it
means that all humans belong to God. The second gracious divine act is
that God the Son redeems humankind from sin and death (Rom. 8:1-15).
Sin has corrupted us, but God restores us to full humanity through the
work of Jesus Christ. Christ has redeemed us and purchased our souls
(1 Peter 1:18). We sinful creatures cannot save ourselves, but Christ does
and makes it possible for us to live in eternal happiness with him. The
fin

third essential act of God for us is that God the Holy Spirit blesses us and
makes us holy, which we often call sanctification. By our own efforts we
al

cannot become holy and righteous; we cannot follow the teachings of

Christ by our own strength. God must work within us to transform us.
dr

So, these are the first three essential things: God creates, God redeems,
and God blesses. This is why we praise God as Trinity: Father, Son, and
af

Holy Spirit. The Triune God works in the world for the welfare of all hu-
t

man beings and all creation.

On the human side the essential things are faith, love, and hope (see 1
Cor. 13:13 and 1 Thess. 1:3), which form the necessary human response
to God’s grace. Many Protestant churches teach that human beings are
justified by faith alone, and we do not dispute the importance of faith,
but since the founding of the Moravian Church we have taught that faith
must be completed in love. Faith, love, and hope are intertwined and
cannot be separated. Faith is not quite the same as “belief.” Faith means
that we trust God and place our lives in God’s hands. Also, love is not
merely an emotion; it is action. To love God is to seek to do God’s will. To
love our neighbor is to do good for our neighbor and not do harm. For the

60
early Moravian Brethren, love was expressed in ethics. Finally, if we have
faith in God and live according to the law of love, then we will have hope.
Hope is listed last in the list of essential things because hope looks to the
future. We have hope that one day we will be with Christ in eternal joy.
It is hope that allows us to face the future with courage.
Ministerial things include important items that stand in service of the
essentials, but are not in themselves directly related to salvation. Min-
isterial things are not “non-essentials” (in the sense explained below,
section 3.7.); they are holy and valuable things that God has provided
to help us live in faith, love, and hope. The ministerial things include
Holy Scripture, the church as the Body of Christ, ordained clergy, the
sacraments, the practice of church discipline, and theological doctrine.
Incidental things, in contrast, are specific customs that can be changed
according to time and circumstance, such as the order of worship, the use
fin

of hymnals, and the way pastors are dressed.

One way to understand the difference between essential and ministe-
al

rial things is to think about what it was like be a Moravian five centuries
ago. If the government imprisoned your bishops, burned your Bibles,
dr

closed your church building, and prevented you from celebrating bap-
tisms and Holy Communion, could you still be a Christian? If so, then
af

none of those things are essential. Yet, under normal circumstances, hav-
t

ing bishops and pastors, having Bibles, being able to meet in a church
and celebrating the sacraments will still be very important for the Chris-
tian life. In other words, ministerial things have a functional role. They
are named “ministerial” because it is their function to minister to the
essential things. According to Luke of Prague, Jesus Christ is spiritually
present in them, as the gift of salvation is mediated through them. In the
end, neither ministerial nor incidental things have value on their own
but because they lead us to what is essential: accepting God’s grace in
faith, responding to Christ’s sacrifice with love, and being established by
the gifts of the Holy Spirit in courage and hope.

61
 Beginning with the Unity Synod of 1995 (see COUF #855, footnote),
there has been a rediscovery of Luke’s distinction for theological reflec-
tion. An important contribution was the insight, expressed by the Unity
Committee on Theology (UCOT, see Chapter 2.6.1.) in 2006, that we need
to understand the “essentials” not in terms of doctrine but in terms of
relationship. Essential to salvation is the “relationship with the Triune
God in faith, hope, and love.” Salvation happens as God reaches out to
humanity and human beings are moved to respond. The manifestation
of faith, hope, and love in relationship on the human side parallels the
saving work of God, which also is relational: “the Father in creation (re-
lationship with the world), the Son in reconciliation (relationship with
sinful humanity), and the Holy Spirit who gives gifts to the Church (re-
lationship with the redeemed community).”
In other words, the essentials are not expressed in dogmatic state-
fin

ments, but they are embodied in the lived relationship between the be-
lievers and God. They are real, even though our understanding of them
al

may be limited and one-sided. They are an expression of God’s own sov-
ereign and merciful agency on behalf of those who stand in need of sal-
dr

vation. For this reason, what is essential for salvation is neither directly
visible to human eyes nor fully identical with any specific part of insti-
af

tutional church life.

t

Still, human beings need ways of relating to God that are tangible in
time and space. This is where the ministerial things come into view. The
Christian life would be impossible without them, but they are not an end
in themselves. Accordingly, UCOT proposed to define the ministerials as
the category of those things “that serve the essential but that do not have
value independent of it. That is, they mediate and/or facilitate the essen-
tial, but are not to be confused for the essential.” The category of the in-
cidentals, finally, refers to “the different ways in which things are done.”
These include all questions of liturgical practice and church organization
where things are done in different ways in different places, especially in
light of local customs and the specific needs of each situation.

62
 Altogether, the distinction between essentials, ministerials, and inci-
dentals embodies the wisdom of the Moravian tradition that, when we
look at salvation and the life of the church, we find things of different
value and importance. It encourages us to see the difference between
what God does and what human beings do. It encourages us to appreci-
ate the institutional side of Christianity, including reverence for the Bible
and gratitude for the fellowship of believers, and it helps us to acknowl-
edge that there are many ways in which the practices of the church can
be carried out.
It is helpful to recognize that, although Moravians after the time of
Comenius did not use the terminology of essentials, ministerials, and
incidentals, our theological understanding has always emphasized that
God’s work and the human response in faith, love, and hope are pri-
mary. The purpose of Holy Scripture, the church, preaching, the sacra-
fin

ments, and doctrine is to guide us and all of humanity into greater faith
in God, greater love for God’s creation (especially our neighbors), and
al

greater hope for the future. We Moravians are willing to work, worship,
and fellowship with Christians in other churches despite our doctrinal
dr

differences if we see evidence of the essential things in those churches.

af

3.3. Knowing Christ as Savior

t

A new chapter of theological reflection in the Moravian Church was

opened with the founding of Herrnhut under the leadership of Count
Zinzendorf. Zinzendorf came from a Lutheran background, but in 1737
he was consecrated a bishop of the Unitas Fratrum and became the ma-
jor theologian and leader of the renewed Moravian Church. Zinzendorf
was convinced that Christians in his day had become too comfortable
and were losing the life-changing meaning of the Gospel. While the es-
tablished churches had trouble touching people’s hearts with the radi-
cal message of the Gospel, Zinzendorf found a new and vibrant way of
preaching that sparked the renewal of the Moravian Church. He trans-
formed the Moravians into a missionary church that established con-

63
gregations from Greenland to South Africa. Most Moravian provinces,
except for those in Eastern Africa, were founded during the days of
Zinzendorf’s leadership. Many of the hymns and rituals of our church
were developed in Zinzendorf’s day and reflect his ideas. Thus, it is very
important for Moravian pastors to know something about Zinzendorf’s
theology.
The center of Zinzendorf’s theology is Christ. Zinzendorf was Trini-
tarian. He believed that God is Father, Son, and Holy Spirit. The Son
is fully divine as the Father is, which means that the Son existed from
eternity. The Son existed with the Father and the Holy Spirit before the
world was created, but two thousand years ago in Palestine, God the Son
took human flesh in the womb of Mary. This is called the Incarnation,
and for Zinzendorf it was an important turning point in the history of
the human race. Because Christ saw that humans were mired in sin and
fin

unable to save themselves, he took on human form and became a human

being like other human beings, so that he might offer redemption to all.
al

Zinzendorf emphasized that Christ played an active role in God’s plan

of salvation, as expressed in John 3:16: “God so loved the world, that he
dr

gave his only begotten Son, that whoever believes in him should not per-
ish, but have everlasting life.” A true understanding of God as loving
af

father comes through Jesus Christ in whose face we see the glory of God
t

displayed (2 Cor. 4:6).

Zinzendorf believed that redemption began when God the Son be-
came a human being. He was both fully divine and fully human. His
divine nature blessed the human nature of men and women. Women’s
bodies, minds, and souls were blessed through the pregnancy and child-
birth of Mary; men’s bodies, minds, and souls were blessed through
Jesus’s humanity in a male body. Jesus was fully human. His parents
had to teach him things as all parents do. He sometimes got sick. He
had emotions. He ate and drank. Being divine did not keep him from
feeling everything humans feel. He was even tempted by Satan, but he
rose above temptation. All of this, according to Zinzendorf, changed the

64
human condition. Because of the Incarnation, humans no longer need
to feel ashamed of their bodies and their human nature. No longer do
humans have to be slaves to their lusts and selfish desires. We can live as
Christ lived and follow his teachings, and we can take comfort from the
fact that Christ was willing to share even the experience of death.
For Zinzendorf, knowing Christ as Savior means to know that he was
crucified and suffered a shameful death for the sake of our salvation.
The key for understanding the mystery of God’s love is to be found in the
“word of the cross” (1 Cor. 1:18), namely the message that Christ gave his
life as a ransom for many (Mark 10:25) and that his suffering and wounds
are the means by which we are healed from misery and sin (Isa. 53:5).
Zinzendorf believed that this was the most important part of the Gospel.
People only understand the depth of God’s love for them when they see
Jesus dying on the cross. Preachers should be like painters who show
fin

people the picture of God’s love in Jesus. Christians need to learn to love
Christ in death and to stand with the women at the cross.
al

Faith in Christ, for Zinzendorf, was not about doctrine or morality,

but standing in a relationship with the Savior who is bearing the marks
dr

of his suffering in all eternity. Accordingly, Zinzendorf instructed the

Moravian missionaries to proclaim the crucified Savior. It was not neces-
af

sary to teach people that there is a God, for all people know that. They
t

should not tell people how to be moral because they would have their
own sense of morality. Rather, missionaries should tell people about the
God who loved them so much that he became a man and gave his life for
them. They should preach about the Lamb of God whose sacrificial death
overcame the powers of sin, death, and the devil. This, Zinzendorf be-
lieved, was a message that Greenlanders and Africans could understand
and that they really needed to hear (see Chapter 7.2.).

3.4. Religion of the Heart

Zinzendorf lived in the time of the Enlightenment, when philosophers
began to question the truth of Christianity in the name of reason. Their

65
argument was that you should not believe what you cannot understand.
Their view of religion was very intellectual and did not leave any room
for the image of Christ as the wounded Savior, who died on the cross for
the sins of the world. In this situation, Zinzendorf felt compelled to offer
an alternative view of religion, which he called the “religion of the heart”.
The Christian faith, he argued, is something different than a rational sys-
tem of knowledge about God; it is a living relationship with Christ. How
could human beings with their limited understanding ever grasp God’s
infinite majesty? We can only know God in those ways that God has cho-
sen to make himself known to us: in the person of Jesus Christ, whom we
recognize as Savior through the experience of the heart. For Zinzendorf,
the center of religious knowing was the heart, rather than the head. He
argued that Christ makes himself known to us in the experience of an
inward feeling and that, therefore, even people with limited intellectual
fin

abilities, such as children and mentally handicapped people, would still

be able to form a relationship with Christ.
al

Zinzendorf was not alone in emphasizing the importance of feel-

ing and experience for the practice of a living faith. Many leaders of the
dr

evangelical awakening, such as George Whitefield or John Wesley, held

similar views. While some revival movements taught that true faith re-
af

quired a personal conversion experience that followed a specific pattern

t

of repentance, Zinzendorf recognized that there are differences in how

people experience Christ. Each person has a unique faith journey, as
Christ is leading everyone according to his or her individual character
and needs. Thus one person may experience a sudden awakening, while
another person experiences the deepening of faith as a slow and gradual
development. Still, Zinzendorf encouraged people to pay attention to the
movement of Christ in their heart and to share personal experiences in
conversation with others. He also believed that the religion of the heart
was particularly relevant to the mission field, as converts were led to
form a living relationship with Christ despite the limits of communica-
tion and cultural impediments.

66
 While Zinzendorf emphasized the religion of the heart, he was also
a proponent of sound education. All children in Moravian communities
were expected to attend school, and even in the mission fields people
were taught to read and to write. Every believer should be able to read
the Bible for him- or herself. Zinzendorf also established a theological
seminary for the training of ministers. He felt that the gifts of the mind,
such as knowledge and reason, should be trained for the service of Christ
and the church.

3.5. The Ground of the Unity

The “Ground of the Unity” is the most recent attempt to articulate the
distinct theological approach of the Moravian tradition. It was adopted
by the Unity Synod of 1957 and stands at the end of a long development
of Moravian doctrine.
fin

When Count Zinzendorf died in 1760, the new leadership was con-
cerned with preserving the distinctive points of Moravian teaching.
al

They identified four “chief doctrines” for Moravians to hold on to: the di-
vinity of Christ, the depravity of human beings, the atonement through
dr

the death of Christ, and the blessing of the Holy Spirit. Over the course
of the next 150 years, four additional chief doctrines were added: the
af

fatherly love of God, the need for Christian fellowship, the fruits of the
t

Spirit, and the resurrection of the dead at the second coming of Christ.
Moravian preaching at home and on the mission field focused primarily
on sin and redemption and the need for conversion. It did not offer much
room to address the social issues of the day or to speak to new theologi-
cal concerns. There was also little focus on the importance of God’s work
in creation and the human responsibility for the earth.
The 20th century, however, brought great changes to the Moravian
Church around the globe. Two world wars and the rise of communism
left the church in Europe impoverished and cut East German Moravians
off from the rest of the world. As many former colonies in the Caribbean
region and Africa achieved independence, there was also a growing de-

67
mand to turn Moravian “mission fields” into self-governed provinces.
Moreover, many church leaders recognized that the old “chief doctrines”
no longer formed a useful way to express the foundation of faith for
Moravians in the modern world. The Unity Synod of 1957 responded to
these concerns by adopting a new Church Order that defined the Mora-
vian Church as a global organization of self-governing provinces and
was held together by a shared statement of faith, The Ground of the Unity
(GOTU).
The GOTU reflects in some way the concerns of European theology
in the wake of World War II and the rise of Hitler and Stalin, but it was
not just a statement for its time. It represented a fresh approach to tradi-
tional Moravian teaching in terms that were meaningful and relevant for
the post-colonial world. Rather than listing abstract points of doctrine,
it focuses on what Moravians believe to be most important about the
fin

Gospel and what this means for the Christian life and the mission of the
church. The Ground of the Unity has been revised slightly at two meet-
al

ings of Unity Synod (1982 and 1995), and it can be revised further if the
Unity thinks it is needed. It now stands as the basic statement of faith for
dr

the whole Moravian Unity today and forms the most important point
of reference for all discussions of theology in our church. It was never
af

intended to express all of Christian doctrine or the ethical obligations

t

of the church in the world; it was intended to provide a foundation on

which each province could develop their teaching for their context.
You will find the full text of the Ground of the Unity printed at the
end of this chapter. It is an important document to know and forms a
good resource for theological committees in the provinces, so we would
encourage you to read and study it carefully. The following commentary
will highlight some important points.

3.5.1. Being a Missional Church

We believe that the Moravian Church exists because God wants us to
fulfil a mission in the world. This mission is not for ourselves, but for

68
the world. The purpose of the Moravian Church is “to serve humanity
by the proclamation of the Gospel” (GOTU #1). In other words, we are a
missional church. As baptized believers we are called to be witnesses of
what we have seen and heard (Acts 22:15). Our call to action is the motto:
“Our Lamb has conquered. Let us follow him.” We should apply all our
gifts, the treasures and traditions of our church, to the task of sharing
the Gospel of Jesus Christ with others. The heart of the Gospel is the
message that God has redeemed all of humanity through Jesus Christ.
What distinguishes us as Christians from the rest of humanity is that we
have faith in this good news of redemption and are not afraid to serve
the Lord by serving others. Jesus Christ is the Savior of the world and his
followers are to love the world that he loves and that he died to redeem.

3.5.2. The Gift of Grace

fin

GOTU reminds us that the “Word of the Cross” is central to the Good
News of Jesus Christ. The “Word of the Cross” is not that God saves us
al

from pain but that God has experienced our pain with us. God redeems
us in the midst of our struggle and accepts us with our imperfections.
dr

We still struggle in this life, but we trust that our Lord, by his grace, of-
fers forgiveness and welcomes us into the fellowship of his church. The
af

example of Christ and the gifts of the Holy Spirit empower us to serve
t

others in selfless love and to minister to the human needs around us.
This includes forms of social ministry, missionary service, and working
for peace and justice in the world (see Chapter 7).

3.5.3. Holy Scripture and Confessions

GOTU affirms that the Holy Scriptures of the Old and New Testament
are the sole standard of the doctrine and faith of the Unitas Fratrum. The
Bible contains the message of our salvation, but is not written in the form
of a system of doctrine. God’s self-revelation of Jesus Christ is a mystery
that surpasses our human theological definitions. For this reason, each
generation faces the task of studying the Scriptures anew in search of

69
“a fuller understanding and ever clearer proclamation of the Gospel of
Jesus Christ” (GOTU #4). The key for understanding and interpreting
Scripture is the message of God’s selfless love, as shown in the sacrificial
death of Jesus Christ. The creeds and confessions of the Christian tradi-
tion offer helpful guidance, as we seek to express our faith in accordance
with the Bible. The most basic confession is the early Christian witness
“Jesus Christ is Lord” (Phil. 2:11). Other confessions are recognized as
important documents, yet GOTU makes clear that all confessional state-
ments stand in need of testing in the light of the Holy Scriptures. For this
reason, the Moravian Church is not, strictly speaking, bound to a specific
confession.

3.5.4. The Moravian Spirit of Fellowship

We Moravians have always identified ourselves as a fellowship or broth-
fin

erhood within the body of Christ. We do not reject other churches, but
rather seek ecumenical connection and cooperation. Differences in the-
al

ological opinion should not hinder us from recognizing each other as

brothers and sisters in the Lord. The same is true also for the spirit of fel-
dr

lowship within our congregations and the Moravian Church as a whole.

The basis for our unity is to be found in our Chief Elder Jesus Christ,
af

who calls us to accept one another despite our differences. The bond of
t

fellowship in his name overcomes the distinctions between male and fe-
male, young and old, poor and rich, different ethnic origins or cultural
backgrounds. Accordingly, the Moravian spirit of fellowship is a spirit of
inclusiveness, as GOTU quite clearly states: “We oppose any discrimina-
tion in our midst because of race or standing, and we regard it as a com-
mandment of the Lord to bear public witness to this and to demonstrate
by word and deed that we are brothers and sisters in Christ” (GOTU #7).

3.6. The Interpretation of Scripture

The message of the Gospel, as recorded in the Bible, is essential in the
Moravian Church both for the devotional life and for the teaching of doc-

70
trine. From the earliest time, it was very important for the Moravians
to know the Bible and to be able to read and understand it in their own
language. One major accomplishment of the ancient Unity was a Czech
translation, known as the Kralice Bible, which was published in six vol-
umes from 1579 to 1593. In the renewed Moravian Church, the practice
of the watchwords (see Chapter 2.8) was introduced so that people could
apply insights from the Bible to their daily living. Count Zinzendorf pre-
pared new translations of the New Testament in the contemporary lan-
guage of his day. In the mission fields, Moravians were eager to study
and learn the language of the indigenous population in order to prepare
Biblical translations for them.
One important task, which the Moravian Church shares with all other
churches, is the interpretation of Scripture. Words of the Bible, which
were written down 2000 or even 3000 years ago, are expected to speak
fin

to us today. But what is the right way to hear what they say and to un-
derstand their meaning? The Ground of Unity (COUF #6) offers several
al

important insights of how Moravians should approach this task:

dr

• The Triune God as revealed in the Holy Scripture of the Old and
New Testaments is the only source of our life and salvation; and this
af

Scripture is the sole standard of the doctrine and faith of the Unitas
t

Fratrum and therefore shapes our life.

• The Unitas Fratrum recognizes the Word of the Cross as the center
of Holy Scripture and of all preaching of the Gospel
• In interpreting Scripture and in the communication of doctrine in
the Church, we look to two millennia of ecumenical Christian tradi-
tion and the wisdom of our Moravian forebears in the faith to guide
us as we pray for a fuller understanding and ever clearer proclama-
tion of the Gospel of Jesus Christ.
• But just as Holy Scripture does not contain any doctrinal system, so
the Unitas Fratrum also has not developed any of its own because
it knows that the mystery of Jesus Christ, which is attested to in the

71
 Bible, cannot be comprehended completely by any human mind or
expressed completely in any human statement.
• Also it is true that through the Holy Spirit the recognition of God’s
will for salvation in the Bible is revealed completely and clearly.

The Moravian approach for interpreting Scripture builds on two im-

portant insights of Count Zinzendorf. First, Zinzendorf remembered
the Apostle Paul’s words that the letter kills and the Spirit gives life (2
Cor. 3:6). The key for his understanding of the Bible was the event of the
Incarnation: The word became flesh and entered into real human life
(John 1:14). In a similar way, God has revealed his holy Word into real
human words: to ordinary men and women, to craftsmen, peasants, and
fishermen, trusting them to write it down according to their capacities.
Therefore, the style of the Bible is not perfect, yet in the power of the
fin

Spirit even imperfect human words are able to express the message of the
Gospel that leads us to the truth of God. Second, Zinzendorf recognized
al

that scriptural passages have varying degrees of clarity: There are basic
truths about salvation that are clear, there are matters of knowledge that
dr

require historical understanding, and there are mysteries that remain

uncertain.
af

Because of their experience in the mission fields, Moravians have al-

t

ways been very aware that the message of the Bible requires translation,
interpretation, and explanation. Moravians have also seen that some-
times people differ on the interpretation of Scripture. Often these dif-
ferences reflect the use of diverse methods and different theological and
cultural backgrounds. This is a real challenge for the worldwide Moravi-
an Church. As we seek to read and interpret the Bible together, we need
to have a conversation on how scriptural interpretation should be done.
The following points, adapted from a statement of the Interprovincial
Faith and Order Commission of the Moravian Church in America, are
offered for consideration in this conversation:

72
• Given our human contexts and experiences, every reading of Scrip-
ture is an act of interpretation.
• Scripture is interpreted in a variety of ways, for example in a literal
or metaphorical manner, historical, contextual, rhetorical, etc. Every
method can lead to important insights, but no one way is the only
true method.
• The Bible is the sum of many parts. Given this rich diversity of
Scripture, any particular passage must be interpreted in light of all
Scripture.
• The interpretation of Scripture should be guided by heart and mind,
piety and rationality, doing and thinking.
• For the task of faithful interpretation, it is important to take into ac-
count the historical context of scriptural texts.
• Likewise, we should be aware of our own cultural situation and how
fin

it gives rise to the questions that we bring to reading the Bible.

• In light of our Moravian emphasis on community, we affirm that
al

biblical interpretation happens most faithfully in conversation and

fellowship with one another.
dr

3.7. “In Essentials Unity, In Non-Essentials Liberty, In All Things Love”

af

Moravian theology is like a strong tree with deep roots. If a tree is rigid
t

and dry, it will break in a storm, but if it is flexible with deep roots it
will bend in the wind without breaking. Moravians have faced severe
trials and storms through the centuries and our doctrine reflects those
times of difficulty. The experiences of more than 500 years have taught
us that, in order to remain true to the message of the Gospel, we have
to keep working on how we express our faith. With changing historical
circumstances and new theological insights, our statements of what we
believe have developed over time, and even today this process is likely to
continue. We have found that it is best to keep the statements about our
doctrine relatively simple and allow people to have different views on
things that are not clear in the Bible.

73
 One important guideline for theological reflection in the Moravian
Church is the maxim: “In essentials unity, in non-essentials liberty, in
all things love.” While this principle is not uniquely Moravian, it reflects
very well the character of our tradition. The Unity Synod of 2016 de-
scribed it as a “fundamental notion” for dealing with differences within
the Unity (COUF #414). It seems the principle was first used by Catholic
and Lutheran theologians in the early seventeenth century. In the old
Unity, it was quoted once by Bishop John Amos Comenius, and in 1857 it
was introduced to the renewed Moravian Church by Bishop Alexander
de Schweinitz. Today, it is widely known across Moravian provinces and
considered to be one of the “treasures” of our church.
The significance of this principle is obvious when we consider that
the Unitas Fratrum as an international church is facing the growing chal-
lenge of cultural and theological diversity. At the Unity Synod and oth-
fin

er international gatherings, Moravian leaders struggle to maintain the

unity of our church as they disagree on important theological questions.
al

Likewise, many provinces and congregations face the task of dealing

with conflicts over matters of doctrine and belief that threaten to divide
dr

the community. How can we engage in controversial theological topics

without putting at risk our connection as brothers and sisters in Christ?
af

The principle “In essentials unity, in non-essentials liberty, in all

t

things love” helps us to see that unity does not mean uniformity. Mem-
bers of a church community do not need to agree on everything or al-
ways have the same opinion. While many people like the idea that others
agree with them, our principle makes it clear that in the church there is
room for diversity. Controversial opinions are often rooted in the fact
that different people have different perspectives, due to their specific
life-experience, cultural background, education, family situation, per-
sonal character, and so on. Because it is quite unrealistic to expect full
agreement among people that come from diverse walks of life, there is
great wisdom in the willingness to offer freedom for different views, es-
pecially in matters that clearly are of secondary importance. This makes

74
it possible for people to “agree to disagree” and still be part of the same
community.
At the same time, the principle “in essentials unity, in non-essentials
liberty, in all things love” expresses the wisdom that in those things that
are truly important all members of a church community should be of the
same mind. Unity means that people are connected to one another by
something they all have in common. If this core of essentials is lost, the
community falls apart.
What are the “essentials” for the unity of the Moravian Church?
This question has often been asked and is difficult to answer because
for much of our history Moravians have been reluctant to define church
unity as agreement with precise doctrinal statements. Certainly, the be-
liefs and values expressed in the Ground of the Unity (see section 3.5.)
and in COUF, Part II (“The Essential Features of the Unity”, #50-152) rep-
fin

resent an important resource for approaching this question. Yet, it seems

that the core of our spiritual identity is something different than simply
al

a statement of doctrine, as it also concerns the way of how we do things

and what kind of experiences are important to us. At the same time, we
dr

can expect that Moravians from around the world are likely to name
very different things as being essential for the unity and identity of our
af

church. This is obviously a matter that will require more discussion and
t

thoughtful deliberation.
Still, our theological tradition offers an important insight that helps
us to think about this question. As we saw above in section 3.2., Luke
of Prague spoke of “essentials” when he employed in his theology the
distinction between things that are essential, things that are ministerial,
and things that are incidental. Of course, he did not know at that time
the principle “in essentials unity, in non-essentials liberty, in all things
love,” and before we proceed any further it is very important to note that
that these two ways of talking about “essentials” are not the same. In the
case of Luke, the “essentials” refer to what is essential for salvation. The
principle “in essentials unity, in non-essentials liberty, in all things love,”

75
in contrast, speaks about the unity of the church. The “essentials,” here,
are points of agreement that form the core of an organization’s shared
identity. There are certain things in the life of the church, for example the
regulations of our church order, where such agreement is indeed neces-
sary for church unity, but which would not qualify as “essentials” for
Luke. In turn, we find that many of the items that Luke defines as “min-
isterials,” such as Holy Scripture and the sacraments, seem to belong to
the category of the “essentials” when looked at from the perspective of
church unity. It would not be appropriate to place them in the category
of “non-essentials,” which really corresponds more to the group of “inci-
dental things” in Luke’s terminology. It is very important not to confuse
these two ways of talking about “essentials.”
What we can learn from Luke, however, is to look beyond shared tra-
ditions or agreement in doctrine when we think about the essentials of
fin

our unity. There is also the reality of God’s grace in creation, the redemp-
tive work of Christ, and the work of the Holy Spirit in our lives, which call
al

forth our response in faith, hope, and love. This suggests that ultimately
the unity of the church does not rest in agreement about statements of
dr

doctrine but in the reality of what God does. While it is very important
to discuss doctrinal matters and work towards agreement, people should
af

bear in mind that human words are limited in their ability to capture the
t

full truth of our faith. As we seek “unity in essentials,” let us remember

that being one in Christ is a gift far greater than what we can express in
theological definitions. In the end, true Christianity, as well as the unity
of our church, is not based on the words of certain creeds or doctrinal
statements; it is grounded in the living experience of faith in Christ, ac-
tive love for others, and joyful hope that looks to the time when all God’s
promises are fulfilled.
Above all, the principle “In essentials unity, in non-essentials liberty,
in all things love” points us to the importance of love for the discussion
of controversial theological topics. The spirit of love involves a move-
ment in two directions: love creates community, as it draws connections

76
between people; at the same time love also offers freedom for difference,
as each person or group is respected and valued for their own unique
contribution. The spirit of love facilitates “unity-in-difference”, as it cre-
ates a space where people of different opinion can come together to seek
mutual understanding and cooperation. The spirit of love thus offers the
wisdom to see those who hold a different view not as opponents but as
partners on a shared journey.
The unity of the Moravian Church is a work in progress. It requires
theological reflection on many important issues. The principle “In es-
sentials unity, in non-essentials liberty, in all things love” offers us pre-
cious guidance and encouragement for this task. We are invited to speak
honestly and listen carefully to each other so that we may come to under-
stand how we differ in our views and discern what we have in common.
We can expect that, since the Moravian Church is a global denomination,
fin

disagreements on matters of doctrine and polity will continue to be a

part of this process. They do not necessarily form a threat to our unity,
al

but they can be an opportunity for dialogue and conversation, which

may lead us to a better understanding and a deeper connection, as we
dr

continue our journey into the future that God has prepared for us.
af

Questions for Discussion

t

• What did you learn about Moravian doctrine from this chapter?
• What are the six essential things according to Luke of Prague?
• Why do we say that Jesus is both our Savior and our Lord? How do
you follow him?
• What parts of the Ground of the Unity are most important to you?
Why?
• What role does the Bible play in your life?

77
Resources:
Atwood, Craig D. “Zinzendorf and the Theology of the Heart.” Chapter 2
of Community of the Cross. Moravian Piety in Colonial Bethlehem
(University Park: Pennsylvania State University Press, 2005), 43-75.
– The Theology of the Czech Brethren from Hus to Comenius.
University Park, PA: Pennsylvania State University Press, 2009.
– Jesus Still Lead On: An Introduction to Moravian Belief.
Bethlehem: Interprovincial Board of Communication, 2004
Crews, C. Daniel. Confessing Our Unity in Christ: Historical and Theologi-
cal Background to “The Ground of the Unity.” Second edition. Winston-
Salem: Provincial Elders’ Conference, Moravian Church Southern
Province, 2000.
– Guiding Principles of Biblical Interpretation (Interprovincial Faith and
Order Commission, Moravian Church in America, 2011). https://www.
fin

moravian.org/2018/10/moravian-guiding-principles-of-biblical-
interpretation
al

Guthrie, David. “Heart and Head Together: Concerning the Moravian

Essentials,” The Hinge 8.2 (2000). https://issuu.com/moraviansemi-
dr

nary/docs/hinge8.2
Peucker, Paul. “And In All Things...” in This Month in Moravian History.
af

(May 2012) Bethlehem, PA: Moravian Archives. http://www.moravi-

t

anchurcharchives.org/thismonth/12_05%20In%20Essentials.pdf

78
 Appendix: The Ground of the Unity

1. Introduction
The Lord Jesus Christ calls His Church into being so that it may serve
Him on earth until He comes. The Unitas Fratrum is, therefore, aware of
its being called in faith to serve humanity by proclaiming the Gospel of
Jesus Christ. It recognizes this call to be the source of its being and the
inspiration of its service. As is the source, so is the aim and end of its be-
ing based upon the will of its Lord.

2. The Belief of the Church

With the whole of Christendom we share faith in God the Father, the Son,
and the Holy Spirit. We believe and confess that God has revealed Him-
self once and for all in His Son Jesus Christ; that our Lord has redeemed
fin

us with the whole of humanity by His death and His resurrection; and
that there is no salvation apart from Him. We believe that He is present
al

with us in the Word and the Sacrament; that He directs and unites us
through His Spirit and thus forms us into a Church. We hear Him sum-
dr

moning us to follow Him, and pray Him to use us in His service. He joins
us together mutually, so that knowing ourselves to be members of His
af

body we become willing to serve each other.

t

In the light of divine grace, we recognize ourselves to be a Church of

sinners. We require forgiveness daily, and live only through the mercy
of God in Christ Jesus our Lord. He redeems us from our isolation and
unites us into a living Church of Jesus Christ.

3. Personal Belief
The belief of the Church is effected and preserved through the testimony
of Jesus Christ and through the work of the Holy Spirit. This testimony
calls each individual personally, and leads each one to the recognition of
sin and to the acceptance of the redemption achieved by Christ. In fel-
lowship with Him the love of Christ becomes more and more the power

79
of the new life, power which penetrates and shapes the entire person. As
God’s Spirit so effects living belief in the hearts of individuals, He grants
them the privilege to share in the fruits of Christ’s salvation and mem-
bership in His body.

4. God’s Word and Doctrine

The Triune God as revealed in the Holy Scripture of the Old and New
Testaments is the only source of our life and salvation; and this Scripture
is the sole standard of the doctrine and faith of the Unitas Fratrum and
therefore shapes our life.
The Unitas Fratrum recognizes the Word of the Cross as the center of
Holy Scripture and of all preaching of the Gospel, and it sees its primary
mission, and its reason for being, to consist in bearing witness to this joy-
ful message. We ask our Lord for power never to stray from this.
fin

The Unitas Fratrum takes part in the continual search for sound doc-
trine. In interpreting Scripture and in the communication of doctrine in
al

the Church, we look to two millennia of ecumenical Christian tradition

and the wisdom of our Moravian forebears in the faith to guide us as
dr

we pray for fuller understanding and ever clearer proclamation of the

Gospel of Jesus Christ. But just as the Holy Scripture does not contain
af

any doctrinal system, so the Unitas Fratrum also has not developed any
t

of its own because it knows that the mystery of Jesus Christ, which is at-
tested to in the Bible, cannot be comprehended completely by any human
mind or expressed completely in any human statement. Also it is true
that through the Holy Spirit the recognition of God’s will for salvation in
the Bible is revealed completely and clearly.

5. Creeds and Confessions

The Unitas Fratrum recognizes in the creeds of the Church the thankful
acclaim of the Body of Christ. These creeds aid the Church in formulat-
ing a Scriptural confession, in marking the boundary of heresies, and in
exhorting believers to an obedient and fearless testimony in every age.

80
The Unitas Fratrum maintains that all creeds formulated by the Chris-
tian Church stand in need of constant testing in the light of the Holy
Scriptures. It acknowledges as such true professions of faith the early
Christian witness: “Jesus Christ is Lord!” and also especially the ancient
Christian creeds and the fundamental creeds of the Reformation.

Note: In the various Provinces of the Renewed Unitas Fratrum the follow-
ing creeds in particular gained special importance, because in them the main
doctrines of the Christian faith find clear and simple expression: The Apostles’
Creed; The Athanasian Creed; The Nicene Creed; The Confession of the Unity
of the Bohemian Brethren of 1535; The Twenty-one Articles of the unaltered
Augsburg Confession; The Shorter Catechism of Martin Luther; The Synod of
Berne of 1532; The Thirty-nine Articles of the Church of England; The Theo-
logical Declaration of Barmen of 1934; and The Heidelberg Catechism.
fin

6. The Unitas Fratrum as a Unity

al

We believe in and confess the Unity of the Church given in the one Lord
Jesus Christ as God and Savior. He died that He might unite the scattered
dr

children of God. As the living Lord and Shepherd, He is leading His

flock toward such unity.
af

The Unitas Fratrum espoused such unity when it took over the name
t

of the Old Bohemian Brethren’s Church, “Unitas Fratrum” (Unity of

Brethren). Nor can we ever forget the powerful unifying experience
granted by the crucified and risen Lord to our ancestors in Herrnhut on
the occasion of the Holy Communion of August 13, 1727, in Bethelsdorf.
It is the Lord’s will that Christendom should give evidence of and seek
unity in Him with zeal and love. In our own midst we see how such unity
has been promised us and laid upon us as a charge. We recognize that
through the grace of Christ the different churches have received many
gifts. It is our desire that we may learn from each other and rejoice together
in the riches of the love of Christ and the manifold wisdom of God.

81
 We confess our share in the guilt which is manifest in the severed and
divided state of Christendom. By means of such divisions we ourselves
hinder the message and power of the Gospel. We recognize the danger of
self-righteousness and judging others without love.
Since we together with all Christendom are pilgrims on the way to
meet our coming Lord, we welcome every step that brings us nearer the
goal of unity in Him. He himself invites us to communion in His supper.
Through it He leads the Church toward that union which He has prom-
ised. By means of His presence in the Holy Communion He makes our
unity in Him evident and certain even today.

7. The Church as a Fellowship

The Church of Jesus Christ, despite all the distinctions between male
and female, Jew and non-Jew, white and colored, poor and rich, is one
fin

in its Lord. The Unitas Fratrum recognizes no distinction between those

who are one in the Lord Jesus Christ. We are called to testify that God in
al

Jesus Christ brings His people out of “every race, kindred and tongue”
into one body, pardons sinners beneath the cross and brings them to-
dr

gether. We oppose any discrimination in our midst because of race or

standing, and we regard it as a commandment of the Lord to bear public
af

witness to this and to demonstrate by word and deed that we are broth-
t

ers and sisters in Christ.

8. The Church as a Community of Service

Jesus Christ came not to be served but to serve. From this, His Church
receives its mission and its power for its service, to which each of its
members is called. We believe that the Lord has called us particularly to
mission service among the peoples of the world. In this, and in all other
forms of service both at home and abroad, to which the Lord commits
us, He expects us to confess Him and witness to His love in unselfish
service.

82
9. Serving Our Neighbor
Our Lord Jesus entered into this world’s misery to bear it and to over-
come it. We seek to follow Him in serving His people. Like the love of
Jesus, this service knows no bounds. Therefore we pray the Lord ever
anew to point out to us the way to reach our neighbors, opening our
heart and hand to them in their need.

10. Serving the World

Jesus Christ maintains in love and faithfulness His commitment to this
fallen world. Therefore we must remain concerned for this world. We
may not withdraw from it through indifference, pride or fear. Together
with the universal Christian Church, the Unitas Fratrum challenges all
with the message of the love of God, striving to promote the peace of the
world and seeking to attain what is best for all people. For the sake of
fin

this world, the Unitas Fratrum hopes for and looks to the day when the
victory of Christ will be manifest over sin and death and the new world
al

will appear.
dr

11. Conclusion
Jesus Christ is the one Lord and Head of His body, the Church. Because
af

of this, the Church owes no allegiance to any authority whatsoever

t

which opposes His dominion. The Unitas Fratrum treasures in its his-
tory the vital experience of the Headship of Christ of September 16 and
November 13, 1741.
The Unitas Fratrum recognizes that it is called into being and has
been sustained hitherto only by the incomprehensible grace of God.
Thanksgiving and praise for this grace remain the keynote of its life and
ministry.
In this spirit it awaits the appearing of Jesus Christ, goes forward to
meet its Lord with joy, and prays to be found ready when He comes.

83
 t
af
dr
al
fin
 Chapter 4

“NO CHRISTIANITY
WITHOUT COMMUNITY”:

THE MORAVIAN UNDER­

STANDING OF THE CHURCH

According to the New Testament, community (Greek: Koinonia) is an impor-

fin

tant part of the Christian life. The experience of community is also an impor-
tant part of Moravian identity. Count Zinzendorf once said: “I do not know of
al

any Christianity without community.” In this chapter you will learn how the
emphasis on community has shaped the Moravian practice of church life
dr

and its theological understanding of the church.

af

4.1. Brothers and Sisters in Christ

t

It is characteristic for the Moravian view of community that we see each

other as brothers and sisters in Christ. This was the understanding of the
first Moravian community in Kunvald, and it was also the vision for the
renewal of the Moravian Church in Herrnhut. Being brothers and sisters
in Christ is a fundamental understanding of the relationship between
Christians. In the Gospels we find several examples where Jesus calls on
his disciples to see each other as brothers and sisters (Mark 3:34-35, Matt.

Many thanks to Br. Jørgen Bøytler, who prepared the first draft of this
chapter, and to all who helped in the revision by providing additional
material, important insights and helpful corrections and comments.
23:8, Luke 22:32). When we study the Book of Acts, we find evidence
that the first Christians understood themselves as brothers and sisters:
“These six brothers also went with me.” (Acts 11:12), “The disciples, as
each one was able, decided to provide help for the brothers and sisters
living in Judea” (Acts 11:29), and “The apostles and elders, your broth-
ers,…” (Acts 15:23). Likewise the Letters of Paul show ample evidence
that the early Christian believers addressed each other as “brother” and
“sister” (Gal. 1:1, Phil. 1:12, Rom. 16:1).
In the history of Christianity, the understanding of Christians being
brothers and sisters has sometimes been overshadowed by other ideas,
especially when too much emphasis was placed on the hierarchical
and institutional character of the church. In many cases, the ordained
clergy would be given the role of a father rather than that of a brother.
One reason for the founding of the Ancient Unity was dissatisfaction
fin

with this hierarchical view, which was prevalent in the Roman Catholic
Church at that time. The first Moravians called themselves a “Fellowship
al

of Brethren” (Latin: Unitas Fratrum). Later, in Germany, the Moravian

community adopted the name Brüdergemeine, meaning “Congregation of
dr

Brethren.” This terminology is much more than a name. It reveals the ba-
sic understanding of church, in this case the Moravian Church being an
af

assembly (Greek: Ecclesia) of people, brothers and sisters, who are equal
t

before the Lord and consequently equals in relation to one another (see
Chapter 1.5.).
In this connection it is important to note our emphasis on Jesus Christ
as the “Chief Elder” of the Moravian Unity. Chapter 2.1. offers a detailed
explanation of the history and meaning of this office. Its significance for
our Moravian understanding of the church lies in the fact that it offers
a powerful reminder of church unity and guards us against totalitarian
tendencies in church government. No church leader can claim absolute
power because the highest authority in the church belongs to Christ.
Thus the Moravian Church has embraced a non-hierarchical under-
standing of church organization and leadership. Although there may be

86
different positions of authority and responsibility, they all aim at serving
Christ and the church. Honoring Christ as our “Chief Elder” helps us to
honor each other as sisters and brothers on equal terms.

4.2. Important Aspects for the Moravian View of the Church

What is the church? In theological text-books we can find many different
models and definitions for understanding the nature of the church. Even
the New Testament offers several different images, including the view
of the church as the people of God, the church as a community of salva-
tion, and the church as the body of Christ. These views are not mutually
exclusive, but rather serve to emphasize one particular aspect in under-
standing the church. In the following section we want to outline some
aspects that are important for the Moravian view of the church.
fin

4.2.1. Church Order

Several points that are emphasized in the Moravian tradition can be
al

found in the Church Order of the Unitas Fratrum (COUF). In the most
basic sense, the Moravian Church is a fellowship of believers who are one
dr

in the Lord and are called to bear witness to the Gospel (COUF #1). This
means, first, that our church is called to be a community of living faith,
af

whose members have a personal relationship to Christ and are united in

t

seeking to follow his way (COUF #51). Second, the church is a commu-
nity of service, called forth to serve the world through mission activities
and practical help for all who are in need (COUF #8-10). Third, the Mora-
vian Church is a global and inclusive fellowship. It seeks to be a living
example of Christian unity across cultural, national, and ethnic bounda-
ries, recognizing “no distinction between those who are one in the Lord
Jesus” (COUF #7). In some ways, the Moravian Church can be seen as an
intentional Unity. That means it will remain a Unity only as long as the
intention is there. All the more important is our commitment to the call-
ing, expressed in COUF #6: “We believe in and confess the unity of the
Church given in the one Lord Jesus Christ as God and Saviour.”

87
4.2.2. Biblical Inspiration
The common understanding is that the Christian church was founded
on the day of Pentecost. It started with God giving a group of people an
extraordinary experience. The Spirit came upon the apostles and they
were able to preach the news about Jesus Christ in many languages. The
believers came together and began forming groups in which they shared
their possessions, their lives, and their meals as Jesus had taught them
(Acts 2:42-47). They formed house communities. Gradually they started
organizing the church and began to appoint people to take responsibility
for different functions within the congregations. They experienced times
of persecution and had to deal with conflicts within their own ranks.
They also came to see that they were called to share the message of Jesus
with all the nations and began sending out missionaries. The writings
of the New Testament provide detailed information about the life of the
fin

early church. They were the source of inspiration, when the first genera-
tion of Moravians looked for guidance on how to organize their commu-
al

nity, and they have continued to be a source of inspiration and guidance

for Moravians ever since.
dr

4.2.3. The Background of the Hussite Reformation

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The founders of the first Moravian community at Kunvald were follow-

t

ers of John Hus. Some ideas from the Hussite reformation were very im-
portant to them, including the demands expressed in a document called
the “Four Articles of Prague” in 1420:

• the Gospel should be freely preached in the language of the people,

• in the celebration of Holy Communion the elements of both bread
and wine should be offered to the people,
• the clergy should give up worldly power and live in poverty,
• all people, including clergy and nobles, should be equally held ac-
countable for their crimes according to the law of God.

88
One major issue for the Hussite Reformation was the question of the use
of military force for the renewal of the church. One group tried to estab-
lish the Kingdom of God in the town of Tabor on the basis of military
conquest. They were called the Taborites and lasted about 15 years un-
til they were defeated. Others believed that violence was not the right
way to live according to the Gospel of Jesus Christ. One of them was
Petr Chelchicky who taught that because society is corrupt, especially
in the cities, the best way to follow Christ would be to live in separation
from the world. This is what the first Moravians had in mind, when in
1457 they established their community in the rural village of Kunvald.
They saw themselves as a brotherhood of true believers, who devoted
themselves in complete obedience to the standards of Christ’s teachings,
which they found especially in the Sermon on the Mount (Matt. 5-7).
Membership in the community was voluntary.
fin

In 1464, the Brethren laid down the principles for their community in
the so-called Agreement on the Rychnov Mountains. They stated that it
al

was their shared desire to follow the commandments of Christ and that
they would take care of one another in this endeavor, mutually offering
dr

each other encouragement, instruction, and exhortation. More specifical-

ly, they agreed to observe Christian obedience, acknowledge their faults
af

and shortcomings, humble themselves, and be subject one to another,

t

even to the point of applying severe measures of church discipline when-

ever a person committed a serious sin. They also agreed that they would
be willing to accept poverty, distress, and persecution for the sake of
the Gospel, that they would always be honest in their business dealings,
maintain a godly life in their homes and families, and practice charity
towards the poor. (The complete text of the “Agreement” is available on-
line www.moravianarchives.org/history/)
The principles formulated in the Agreement of the Rychnov Moun-
tains set the stage for the ancient Unity’s spiritual life and social eth-
ics throughout its entire existence. Much emphasis was placed on the
practice of church discipline, which was seen as an expression of love

89
towards those who had strayed from the right path. Accordingly, the
Brethren recognized the particular spiritual responsibility associated
with the pastoral office, but they also maintained that the pastoral office
must always be rooted in the community. When the question of selecting
priests came up for the first time in 1467, Brother Gregory could easily
have claimed the privilege of leadership, but the Brethren decided to call
a synod for making this decision. By choosing and consecrating mem-
bers of their group as bishops and priests, the community became an
independent church in 1467.

4.2.4. The Model of the Early Herrnhut Community

Herrnhut was founded in 1722 when Moravian exiles found refuge on
the estate of Cound Zinzendorf. The new village soon became a com-
munity of believers who were earnestly seeking to follow Christ’s way.
fin

One important inspiration was the ideal of the first Christian church, as
described in the Book of Acts and other early Christian writings. There
al

were daily meetings for reading the Bible, prayer, and singing. Biblical
practices such as the Love Feast, Foot Washing, and the Kiss of Peace
dr

were introduced. A great variety of lay offices was set up, so that mem-
bers of the congregation with different gifts could actively participate in
af

tasks of ministry and service. People met in small groups for spiritual
t

care and organized a continuous prayer watch.

In addition, there were two events that decisively shaped the future
of the Moravian Church. In 1727, when the community was dealing with
severe conflicts over different religious opinions, people experienced the
gift of reconciliation by the power of the Holy Spirit during a Holy Com-
munion service on August 13. They learned to love and accept each other
as brothers and sisters in Christ despite their disagreements. This day
is remembered as the “birthday” of the renewed Moravian Church (see
Chapter 2.4.2.).
Then, in 1731, the Moravians came in contact with Anthony Ulrich, a
converted slave from the West Indies, who told them about the misery

90
of the Caribbean slaves, including their spiritual neglect. This encounter
prompted the start of Moravian missions, as Leonhard Dober and David
Nitschmann felt compelled to go to St. Thomas and share the Gospel
of Christ with the African slaves. They were sent out in 1732, and soon
many other missionaries followed. As a result, mission became an inte-
gral part of the Moravian understanding of what it means to be a church
(see Chapter 7.1.)

4.3. Moravian Settlement Congregations

As the Moravians spread out through Europe, North America and in
the mission fields, they established distinct settlement congregations, in
which their desire to live as intentional communities of faith found ar-
chitectural expression. For a long time, only members of the church were
allowed to live in these villages. Both secular and spiritual affairs were
fin

administered by church officials, as the Moravians felt that all aspects of

life should be performed in devotion to God. Likewise, economic activi-
al

ties were an important part of the spiritual life. The settlement congrega-
tions included various trades and crafts so that people could earn their
dr

living in an honorable and profitable manner.

The usual design of Moravian settlement congregations shows the fol-
af

lowing pattern: a rectangular square forms the center of the village; the
t

church-building and other important communal buildings are located

on the four sides of the square and behind these other private and indi-
vidual houses are found. The number of streets may vary, but they usu-
ally form a symmetric pattern towards the square. Traffic should pass
through at the outskirts of the town. One side of the village represents
the “Sisters’ side” with buildings for the communal living of single wom-
en and widows, as well as the girl’s school; the other side is the “Broth-
ers’ side” with buildings for men. Similarly, the traditional design of a
Moravian church shows a Sisters’ and Brothers’ side with two separate
entrances. This arrangement served to keep men and women separate
to avoid improper contacts, but it also expressed the equality of male

91
and female believers. Settlement congregations usually included schools,
stores, and workshops for various industries, as well as a guesthouse for
visitors. The particular style of Moravian sanctuaries and cemeteries will
be discussed in Chapter 6.5.

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The Moravian Town of Herrnhaag (1750)

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Moravian town planning was very practical, yet it also expressed reli-
t

gious symbolism. On the square, the pathways usually formed a cross.

Sometimes a water fountain or well was placed in the centre of the
square, reminding people how Christ, as the source of the living wa-
ter (Rev. 21:6), formed the invisible center of the community. Moravians
hoped that their villages would, like a city on a hill (Matt. 5:15), provide
a living witness to the coming kingdom of Christ.
For a long time, Moravian settlements in Europe and North-America
served as a home base for missionary work and evangelistic outreach,
providing both financial and human resources. By the middle of the
nineteenth century, however, it appears that many Moravian congre-
gations were founded without this structure. Today, in large parts of

92
the Moravian Unity, no specific Moravian architecture or towns can be
found. It is significant that in 2015 the Moravian settlement of Christian-
sfeld, located in Denmark, received the honor of being recognized as a
UNESCO World Heritage site, exemplifying the distinct character of a
carefully planned Moravian settlement.

4.4. The “Brotherly Agreement”

An important part of the Moravian understanding of the church is the
insight that specific regulations for order and discipline are necessary
for the organization and governing of the church. It was clear for the
early leaders in Herrnhut that the well-being of a community depends
on good rules to which all members agree. Such rules form an expression
of unity. Having these rules clearly spelled out helps to avoid conflicts
and confusion and makes it possible to work together in a smooth and
fin

effective way. It also upholds the standard of fairness for all members
and protects the weak.
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In 1727, as the Herrnhut congregation was recovering from severe

conflicts, Count Zinzendorf issued a set of rules, known as the “Brother-
dr

ly Agreement” to promote the peace of the Moravian community. It was

offered to the members of the congregation in the form of a covenant,
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expressing their mutual expectations of what it means to live together

t

as a community of faith. It was not intended to be a “discipline” forced

upon the congregation from above, but rather an “agreement” into which
the members entered voluntarily. The “Brotherly Agreement” of 1727 in-
cluded more than 40 points that touched on all kinds of questions in
the life of the community, including the role of elders, the mediation of
conflicts, and the treatment of the sick. It was not seen as a creed, but as
a community statement that could be revised and updated to meet the
needs of changing circumstances. Interestingly, some months after the
“Brotherly Agreement” was first adopted, Zinzendorf and the Moravi-
ans discovered that their regulations showed many similarities to the
church order of the Bohemian Brethren. They regarded this discovery as

93
a confirmation that the ideals of the ancient Unity were carried on in the
life of the newly established Herrnhut congeregation.
(For an English translation see: www.milewis.wordpress.com/credo/
moravian-brotherly-agreement/)
Some elements of the “Brotherly Agreement” have been incorporated
in our Church Order (COUF) and in other Books of Order on the provin-
cial level. In addition, modern versions of the “Brotherly Agreement” are
used in some provinces, such as the Eastern West Indies Province and
the North American provinces. In the Moravian Church in North Ameri-
ca, the “Brotherly Agreement” is now called the “Moravian Covenant for
Christian Living”. It makes an attempt to provide in clear arrangement
and contemporary form a statement of Moravian faith and life through
which each member may become aware of the nature of his or her Chris-
tian commitment.
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Today, many organizations – both religious and secular – use “mission

statements” to clarify rules and expectations in order to strengthen the
al

commitment and cooperation of their members. It seems that the “Broth-

erly Agreement” is a treasure of our Moravian tradition that might be
dr

rediscovered to function in a similar way. Such a document can become

an invaluable aid in the instruction of both new and present members
af

and a meaningful guide in the expression of the Christian life.

t

For two contemporary examples see:

www.moravians.net/joomla/about-us/14-beliefs/16-brotherly-agreement
www.moravian.org/the-moravian-church/moravian-covenant-for-
christian-living/

4.5. Forms of Commitment and Belonging

Following the biblical image of the church as Body of Christ (1 Cor. 12),
the Moravian Church can be seen as a living organism in which many
members are joined together. Their connection with each other and with
Christ is expressed in various forms of commitment and belonging.

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4.5.1. Voluntary Membership
Important for our understanding of belonging to the Moravian Church
is the principle of voluntary membership. From the beginning, Moravi-
ans believed that the government should not interfere with the church
or compel people to be Christian. Faith must be freely given if it is truly
faith.
One can become a member through baptism or through acceptance
into the Moravian Church. For adults who wish to join the Moravian
church it is normally recommended that they take part in the life of the
church for some time before they make an application for membership.
The application goes before the congregational Board of Elders, which
will prayerfully make a decision. The process may vary from province
to province, but in any case membership is based on covenant and com-
mitment. No one can be forced to become a member of the Moravian
fin

Church. Likewise, people have the freedom to end their membership if

for any reason they wish to leave the Moravian Church. The Board of
al

Elders has the right to exclude a person from membership in the case of
church discipline for a serious breach of commitment (COUF #654). The
dr

pastor and others who are involved in the administration of a congrega-

tion have a special responsibility for keeping accurate records of church
af

registers and membership lists.

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4.5.2. Baptism
Through the sacrament of baptism, which is one of the two sacraments
in the Moravian Church (see Chapter 6.3.1.), a believer is admitted into
the Body of Christ. In this way, baptism is also the basis for membership
in the Moravian Church. Infant baptism is the customary practice in the
Moravian Church. This reflects the understanding that baptism is pri-
marily a sign of God’s grace, by which we are invited to belong to Christ.
According to the Moravian understanding, baptism is administered only
once and remains effective for a lifetime. If a person seeks membership

95
in the Moravian Church who has already been baptized somewhere else,
the baptism of other Christian denominations is accepted.
The Moravian Church does not practice re-baptism and desires that
even the appearance of re-baptism is to be avoided (COUF #855). Some
provinces now offer a ceremony of blessing for infants, whose baptism is
postponed to a later time when they are able to receive instruction and
make a decision for themselves. There are also ceremonies for rededi-
cation, in case a baptized person wishes to renew his or her baptismal
covenant.
The liturgies for baptism differ to some extent, but baptism is always
administered in accordance with Scripture “in the name of the Father,
the Son and the Holy Spirit” (Matt. 28:19). Sprinkling or pouring of wa-
ter is the customary practice, but it is also possible to baptize with full
immersion. The traditional Moravian formula of baptism also includes
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a reference to Romans 6:3, emphasizing that we are baptized “into the

death of Christ Jesus.” This emphasizes the understanding that through
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baptism believers participate in the death and resurrection of Christ. We

can clearly see this in the following example from the Order for the Bap-
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tism of infants in the 1969 American Moravian hymnal:

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Addressing the congregation, the minister shall say: You who are bap-
t

tized into Christ Jesus, how were you baptized?

Congregation: Into his death.
The minister shall name the child, and pour or sprinkle water on his
or her head three times, saying: Into the death of Jesus, I baptize you, in
the Name of the Father, and of the Son, and of the Holy Spirit. (The spon-
sors shall join the ministers in the imposition of hands). Now you are
embodied in the covenant of grace. Therefore live, yet not you, but Christ
live in you; and the life which you now live in the flesh, live by faith in the
Son of God, Who loved you, and gave Himself for you.

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4.5.3. The Rite of Confirmation
The Moravian Church practises the rite of confirmation for youth or
adults that have been baptised as infants, offering them the opportunity
to affirm their faith commitment. This is usually preceded by a period
of instruction, where they learn about the Christian faith and the life of
the church. The rite of confirmation is sometimes connected with the
permission to partake in Holy Communion and also with the rights and
responsibilities of full church membership.

4.5.4. The Sacrament of Holy Communion

According to the Moravian understanding, the sacrament of Holy Com-
munion places particular emphasis on “the unity and fellowship, which
believers have with Christ and each other” (COUF #671). It is an expres-
sion of the new covenant to which the believers are called. Moravians
fin

observe the practice of an open communion, which means that commu-

nicant members of other Christian denominations are welcome to par-
al

ticipate and that no specific understanding of the meaning of the sacra-

ment is required. Some provinces have specific agreements with other
dr

denominations about sharing full communion at the Lord’s Table.

The celebration of Holy Communion takes place either as a part of
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the regular worship service on Sunday, or as a separate celebration. For-

t

merly, it was customary that members of the congregation needed spe-

cial permission to participate in the separate Communion service. This
was related to the tradition of “speaking,” which served the purpose of
a suitable preparation for the Lord’s Supper and which is still observed
in some provinces. People wishing to participate in Holy Communion
would have to meet beforehand with the minister or a lay leader to dis-
cuss their spiritual readiness in order to be admitted to the celebration.
(For the distinct Moravian liturgical practice of Holy Communion see
Chapter 6.3.1.)

97
4.5.5. Stewardship of Time and Talents
The understanding of the church as a living organism implies that all
members share in the needs of the whole body according to their individ-
ual gifts (Rom. 6:6-8). The commitment of being a member of the Mora-
vian Church comes with responsibilities, as we are called to offer our
time and talents to the life of the community. This includes participating
in the life of the church, attending worship, sharing in service projects,
participating in small groups, serving on boards and committees, offer-
ing help where needed. People with musical abilities may join the choir
or the band, those with accountant skills may help with the church’s fi-
nances, others may wish to serve as ushers, lay readers, or Sunday-school
teachers. Some congregations need volunteers to prepare food or coffee,
in other churches help may be needed for mission and construction pro-
jects. The Moravian approach to ministry includes the idea that every
fin

member has some task and responsibility in the life of the church (see
Chapter 5.1.). Membership also includes the responsibility to contribute
al

to the financial needs of the church. Giving is not a burden, but a privi-
lege in serving Christ: God loves a cheerful giver (see 2 Cor. 9:7). The
dr

practice of financial stewardship varies between the provinces and may

include pledging, tithing, free-will offerings, as well as electronic bank-
af

transfers. All Moravians, clergy and lay-people alike, are called to be

t

good stewards of their personal resources, placing them at the disposal

of Christ through the mission and ministry of the church. In turn, it is
of great importance that all church leaders who are involved in financial
affairs (either for a congregation or for the whole province) maintain the
highest level of integrity and transparency, as they deal with the finan-
cial matters entrusted to them.

4.5.6. Church Discipline

Membership in the community of the church implies that in case of con-
flict or clear transgressions members are willing to receive guidance and
admonition from those who are appointed for this task. The Moravian

98
Church always hopes to be able to deal with such situations in a spi­
ritual and fraternal manner. That means settling disagreements in local
board meetings, conferences, or synods, whatever the suitable agency
may be. Taking a dispute within the Moravian Church to court is not in
accordance with our tradition and the biblical witness (see 1 Cor. 6:1-11).
For an appropriate way of dealing with conflict, the Moravian tradition
offers other options, including prayerful deliberation, requesting the as-
sistance of a bishop, and measures of church discipline (see COUF #408,
#654, #850). In these matters, it will be important to respect the structure
of the church and to respect one another. It also means that clergy and
other elected leaders of the church will proceed with wisdom and humil-
ity. The goal of church discipline is never punishment for wrongdoings,
let alone revenge, but the healing of hurt or broken relationships, both
among people and with God.
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One form of church discipline, which is practiced in some provinces,

is the exclusion of individual members from participation in Holy Com-
al

munion. This pronouncement usually takes place in worship, which is

also the place where those who have been excluded are received back
dr

into the fellowship of communicants. The Unity Synod of 1974 ruled that
these and other forms of church discipline should be carried out in the
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spirit of Christian love and with special care to guard against hypocrisy.
t

In particular, it stated that Holy Communion should be understood es-

sentially as a means of grace rather than an instrument of church dis-
cipline; and that singling out individual areas of human life (e.g. sex-
ual life) when dealing with church discipline distorts its true meaning
(COUF #850).

4.6. Conferential and Synodal Leadership

Leadership is an important function for every church. The Moravian
understanding emphasizes the collegial or conferential model of leader-
ship. That means, leadership is usually shared by several appointed in-
dividuals who carry out their responsibility in mutual deliberation. The

99
roots of this concept are found in the example of the twelve disciples and
the Apostles’ council at Jerusalem (Acts 15). Another theological aspect
is the view of Christ as the “Chief Elder”, which means that there is no
head of the church except Christ (see Chapter 2.1.). Church leaders are
servants who work on equal terms in the spirit of selfless dedication to
Christ. Leaders are given their position of authority through election by
a synod or another form of church gathering, which means that they are
accountable to this body.
Synods are the highest body of authority within the Moravian church,
both on the provincial and on the Unity level. They are a gathering of
elected and appointed delegates that represent the membership of the
church. In Greek, the word “Synodos” means literally “together on the
way,” which suggests that the work of a synod is a process of collec-
tive discernment. The concept of synodal and conferential leadership is
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very clear in the Moravian structure. The worldwide Unity is subject to

the decisions and resolutions of Unity Synod. The Unity Synod is the
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constitutional body representing the Unitas Fratrum as a whole (COUF

#250). It legislates changes in the Church Order, carries out the election
dr

of officers, and acts as the final court of appeal in all matters belonging to
its sphere of responsibility. Likewise, provincial synods are the highest
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constitutional body for individual provinces. Moravian congregations

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are led by a Board of Elders. “The constitutional boards and councils

of the congregations shall include both ministers appointed on behalf
of the Province and representatives of the local membership, in order
that ministers and members may act jointly and harmoniously for the
advancement of the work of the Church and the welfare of its members”
(COUF #411).
For the Moravian Church, all forms of leadership conform to the
model of servant-leadership as exemplified by Christ. All leadership
positions are being given through the free will of the members of the
church, who prayerfully elect the leaders. In some denominations, candi-
dates for leadership positions campaign for success, competing for votes

100
like politicians do. Such an approach is foreign to the understanding of
the Moravian Church. The example to follow goes back to the principles
of the Gospels. Jesus elected the disciples, who in the eyes of the world
and establishment were not fit for leadership positions, as they were sim-
ple fishermen, custom officers, day-laborers, and so on. Still, they were
given the responsibility to carry the Good News to the world. The Mora-
vian Church believes that the Lord, through synods and elections will
chose and equip leaders who will serve the church with a humble heart
in faithful dedication to Christ.

4.7. Our Relationship to Other Churches

Moravians believe that there is only one Body of Christ, which includes
all believers and is described in the Nicene Creed as the “one holy catho-
lic and apostolic Church.” The word “catholic” here does not refer to the
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101
Roman Catholic Church but denotes the universal and all-embracing
scope of the church. The Moravian Church agrees with the teaching of
the Protestant Reformers that the universal Body of Christ is not identi-
cal with any particular denomination or ecclesiastical institution. Rather
all denominations, including the Moravian Church, participate in some
way in the life of Christ’s Body and are connected to one another in him.
There are many different denominations, which differ in doctrine,
polity (church organization), and worship. One way to show their di-
versity and to explain how they are historically related is the following
“family tree” of denominations. Here, the renewed Moravian Church is
shown in close connection with the branch of the Lutheran tradition.
The word “ecumenical” concerns the relationship and cooperation
between different Christian churches and denominations. The Moravian
Church understands itself as ecumenical in the sense that it readily ac-
fin

cepts other church denominations and seeks to work in partnership with

them. Many provinces are members of the World Council of Churches,
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which is the most important ecumenical organization on the internation-

al level, and also participate in national and regional ecumenical coun-
dr

cils. Although our church is small compared to other denominations, it

is well-known and well-respected in ecumenical settings.
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The “ecumenical spirit” is very much part of our denominational

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identity. This goes back to our history. In the time of the ancient Unity,
the Moravians made a distinction between the invisible spiritual com-
munity of the Body of Christ and their own visible church organization.
This allowed them to recognize the validity of other church organiza-
tions, especially when additional Protestant groups came into existence
during the Reformation. Likewise, Count Zinzendorf and the Moravians
at Herrnhut were very ecumenically minded from the beginning. In a
time when most church officials emphasized the boundaries between
confessional groups, their interest was to form connections between
people from different backgrounds, based on the idea that all believers
shared the same “religion of the heart” of faith in Christ (see Chapter

102
3.4.). Count Zinzendorf was convinced that each denomination had val-
uable teachings and traditions and functioned like a specific “training
school” to lead people to Christ. The different denominations represent-
ed a variety of possible ways of teaching (which Zinzendorf called with
the Greek term “tropos paideias”), but they all had the same goal. For
Zinzendorf, the diversity of denominations reflected the diversity both
of human experiences and of divine gifts, and he held that each tradition
had their own unique “treasures”. For example, Zinzendorf believed that
the Lutheran tradition was strong in confessing the truth of faith, the
Reformed (Calvinist) tradition was strong in scriptural preaching, and
the Moravian tradition was strong in church discipline.
In the beginning, the Herrnhut community was not seen as a new
church but rather as a brotherhood of earnest believers from different
traditions, seeking to live in ecumenical cooperation. It was not neces-
fin

sary to become a member of the community in order to be saved, but

those interested in the fellowship and mission of the community were
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welcome. When the Moravian Church later became an independent de-

nomination, it was careful not to engage in “sheep stealing” from other
dr

denominations. The Moravian Church fully embraces the ecumenical

approach of reaching out to other denominations in the spirit of coop-
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eration and mutual appreciation. We believe that this is the best way to
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testify to the love of Christ and further his mission in the world.
The Moravian Church today is found in many different countries and
living in various cultural traditions. Each part of the Moravian Church
has its own history and its specific task and walk in life. Our under-
standing of being a Unity includes the awareness that our fellowship
includes a diversity of worldviews, traditions, and callings. The aim is
not to achieve a uniform and single expression of the Moravian Church.
Diversity is seen as a gift. Thus, as our church moves forward in the
twenty first century, we will look for unity in diversity, according to our
guiding principle that in essentials there may be unity, in non-essentials
liberty, and in all things love (see Chapter 3.7.).

103
Questions for discussion
• How can we be a community of brothers and sisters when we disa-
gree on some things?
• In what ways does Jesus want his followers to be in community?
• How did Moravians build communities in the past? How do we do it
today?
• Why does a church need rules and structures? Isn’t love enough?
• How do the sacraments help build community and help us to follow
Jesus?

Resources:
Church Order of the Unitas Fratrum
Lewis, Arthur James. Zinzendorf – The Ecumenical Pioneer. A Study in the
fin

Moravian Contribution to Mission and Unity. London: Westminster

Press, 1962.
al

Peucker, Paul. “We Learned to Love Each Other,” This Month in Mora-
vian History. (August 2013) Bethlehem, PA: Moravian Archives. http://
dr

www.moravianchurcharchives.org/thismonth/11_08%20August%20
13.pdf
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Clarence H. Shawe, The Spirit of the Moravian Church. Bethlehem, Pa.,:

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The Moravian Church in America, 1997.

Vogt, Peter. “The Church and its Unity According to Zinzendorf.” Trans-
atlantic Moravian Dialogue- Correspondence (English edition), no. 22
(May 2001): 14-24

104
 Chapter 5

“SERVE ONE ANOTHER”:

THE MORAVIAN
UNDERSTANDING OF MINISTRY

The Church Order of the Unitas Fratrum states that all ordained pastors of
the Unity should be knowledgeable about the Moravian understanding of
the role of ministry and live and act accordingly. In this chapter you will learn
about the Moravian view of ministry, not only about the meaning of ordina-
fin

tion, but also about the larger picture of how various form of ministry work
together for building up the Body of Christ.
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5.1. The Priesthood of All Believers

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One important part of the Moravian view of ministry is the teaching

about the priesthood of all believers. This understanding became impor-
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tant during the Protestant Reformation, when John Hus, Martin Luther
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and other Reformation leaders questioned the medieval Roman Catholic

concept of the hierarchical function of the priesthood. According to Ro-
man Catholic teaching, priests served as intermediaries between the lay
people and God. This is similar to the understanding of priesthood in the
time of the Old Testament where only priests were allowed to go into the
inner sanctum of the Temple. Thus priests were seen as special people
appointed for the purpose of serving God with their lives by offering up
sacrifices.

Many thanks to Br. Peter Vogt, who prepared the first draft of this
chapter, and to all who helped in the revision by providing additional
material, important insights and helpful comments and corrections.

105
 The Protestant Reformers argued that with the coming of Jesus Christ
the hierarchical understanding of the priesthood has changed. Because
people can come directly to God through the great High Priest, Jesus
Christ (Hebr. 4:14-16), human priests are no longer necessary and all
believers share, by virtue of their baptism, in the status of God’s royal
priesthood (1 Peter 2:9). In other words, the Protestant Reformers recog-
nized that, through Christ, God is equally accessible to all believers and
all Christians are equally called to serve God.
It is important to guard the teaching of the Priesthood of all Believers
against the misunderstanding of spiritual individualism. The Priesthood
of all Believers does not mean, “I am my own priest.” Rather it means that
in the Body of Christ we are all priests to each other. God has called us
to serve one another (Gal. 5:13, 1 Peter 4:10). We intercede for one another
in the presence of the Lord, we proclaim God’s Word to one another, and
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we celebrate his presence among us in worship, praise, and fellowship.

Moreover, our priestly ministry moves us forward into the world in ser-
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vice and witness. Thus the Priesthood of all Believers is a call to ministry
and service that involves everyone who belongs to the church.
dr

Looking for biblical models of ministry, the early Moravians at Kun-

vald and the early Herrnhut community discovered the diversity of of-
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fices and functions in the early church. They read in Acts 6:1-6 how the
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Apostles appointed “deacons” to look after the material needs of the wid-
ows. They read in Romans 12:7-8 how the members of the Body of Christ
are called to serve each other: “Having gifts that differ according to the
grace given to us, let us use them: if prophecy, in proportion to our faith;
if service, in our serving; the one who teaches, in his teaching; the one
who exhorts, in his exhortation; the one who contributes, in generosity;
the one who leads, with zeal; the one who does acts of mercy, with cheer-
fulness.” Likewise, they read in Ephesians 4:11-12 that it was Christ’s gift
“that some would be apostles, some prophets, some evangelists, some
pastors and teachers, to equip the saints for the work of ministry, for
building up the body of Christ.” They found in the example of Jesus, who

106
came “not to be served, but to serve” (Matt. 20:28), the model for ministry
in selfless love.

5.2. Ordained Ministry

Like many other Christian denominations, the Moravian Church ordains
some people (men and women alike) to serve the church as ordained pas-
tors. According to the Protestant teaching, ordination is an act by which
a person is commissioned on behalf of the church to the ministry of word
and sacrament. It serves to confirm that God has called this person to
ministry, that he or she has been found capable for this task, and that he
or she is receiving the authority and responsibility of the pastoral office
under the orders of the church. Ordination usually presupposes theolog-
ical training and a clear commitment to serve the church. It also involves
the empowerment of blessing through the laying on of hands.
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The Moravian view of ordained ministry is non-hierarchical. Persons

who are ordained are set apart, but not set above. Having ordained pas-
al

tors does not contradict the idea of the Priesthood of all Believers. All of
us are priests, but in some structures there is a need for specialists, so
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pastors are the specialists in the church. They are appointed to a position
of service within the church that requires competence and accountability.
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t

Biblical background
The Moravian Church has a threefold order of ministry (deacon, presby-
ter, bishop) that reflects the Greek terminology of ministerial functions
in the New Testament. Deacon comes from the Greek word diakonia,
which means “service”. The office of deacons is specifically mentioned
in 1 Timothy 3:8–13 and seems to have been connected with offering as-
sistance to those in need (Acts 6:1-6). Presbyter comes form the Greek
word presbuteros, which means “elder” and was an office of leadership
(Acts 14:23, 1 Tim. 5:17). Bishop comes from the Greek word episcopos,
which is typically translated as “overseer” and referred to persons who
supervised the work of others in Christian ministry (1 Tim. 3:1-7).

107
History
The first election of Moravian priests happened at the Synod of Lhotka
in 1467, just ten years after the founding of the community at Kunvald,
and formed a radical act because it marked the definitive break with the
Roman Catholic tradition. Once the Moravians began ordaining their
own priests, they really had become an independent church. The Synod
proceeded in the following way: nine possible candidates suitable for
ministry were nominated. Twelve slips of paper were prepared as lots.
Three of them were marked with the words “it is he” to indicate that
the candidate drawing this lot would be selected as a priest. It was al-
so possible that none of the positives would be drawn, which would be
seen as a sign from God that no priests should be selected. The drawing
of the lots resulted in the selection of three men: Matthias of Kunvald,
Thomas Preloucsky and Elias of Chřenovice. Their ordination as priests
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of the Unitas Fratrum was performed by Michael of Žamberk, a priest

with Roman Catholic ordination who had joined the Moravians. In order
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to satisfy some members of the Unity, he was sent to obtain ordination

from a Waldensian elder, as the Waldensians were believed to trace their
dr

roots back to the uncorrupted church of the apostles. After Michael had
ordained the newly selected priests, he renounced his Roman ordination
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and was himself ordained by Matthias. Both Matthias and Michael were
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given the position of a bishop.

Subsequently, the ancient Unity embraced the system of the threefold
order of ministry of deacon, presbyter and bishop. Usually, the Unity had
several bishops who served as regional superintendents and together
constituted the leadership council. The renewed Moravian Church re-
introduced the order of ministry of the ancient Unity. In 1735 the mis-
sionary David Nitschmann was consecrated a Moravian bishop by one
of the last two remaining bishops of the Unitas Fratum, Daniel Ernst
Jablonski, a grandson of John Amos Comenius. Ten years later, at the
Synod of Marienborn, the renewed Moravian Church officially adopted
the orders of ministry of the ancient Unity. Because a system of adminis-

108
trative leadership was already in place, the office of the bishops received
a new meaning, with a particular emphasis on ordination, oversight in
matters of doctrine, and pastoral care (see below section 5.4.).

Current Practice
Detailed information of how the modern Moravian Church understands
the threefold order of ministry can be found in the Church Order of
the Unitas Fratrum (COUF #682-690). “The understanding of Christ be-
ing the Chief Elder is the basis for the understanding of the Ministry
in the Moravian Church. Unitas Fratrum underlines the priesthood of
all believers, as well as the calling of specially appointed and ordained
ministers“ (COUF - Introduction to Chapter XIII). This means that the
orders are expressions of service rather than of rank. The ordination of a
deacon is the full authorization for the responsibilities of pastoral minis-
fin

try, including the administration of sacraments. Ordinations are carried

out by a bishop, but the decision of who will be ordained rests with the
al

provincial board. The consecration of a deacon to the office of presbyter

forms an affirmation of his or her service and makes him or her eligible
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for election as a bishop. Bishops of the Moravian Church are consecrated

“to a special priestly pastoral ministry in the name of and for the whole
af

Unity” (COUF #687). The particular character of the bishop’s office is de-
t

scribed below.

5.3. The Role of Women in Ministry

According to the Church Order, “persons feeling a call to ordained min-
istry in the Moravian Church shall be given equal consideration without
reference to their sex” (COUF #682). Women are ordained as pastors in
almost all provinces of the Moravian Unity, and provinces that have not
yet agreed to the ordination of women are called upon to rectify this
situation (COUF #861). The ministry of women, including ordained min-
istry, is not just a question of equal rights for women and men, but also a

109
recognition of the particular gifts and blessings that God offers through
their calling.
It is important to know that respect for the ministry of women
is deeply rooted in the Moravian tradition. During the time of Count
Zinzendorf’s leadership, Moravians adopted the following principle for
spiritual care: men should look after men, and women should look af-
ter women. As a result, women were given important leadership posi-
tions for ministry among female groups within Moravian congregations.
Their responsibilities included pastoral care, teaching, preaching, and
leading worship, as well as administrative tasks. Moravian sisters were
appointed as eldresses, ordained to the office of deacon and, in some
cases, even consecrated as presbyters. They also participated as delegates
in Moravian synods.
Important women leaders of this time include Anna Nitschmann
fin

(1715-1760), Erdmuth Dorothea von Zinzendorf (1700-1756), and Rebecka

Protten (1718-1780), a woman of African descent from the Caribbean (see
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Chapter 7.1.).
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af
t

Courtesy of Unity Archives

GS 067 GS 034   GS 393

Another example of the leadership of an indigenous woman is Moth-

er Lena (also known as Vehettge) from South Africa, who was baptized
by Moravian missionary Georg Schmidt in 1742. At the Genadendal mis-
sion school she learned to read the Bible. When Schmidt was forced to

110
leave the country two years later, Lena gathered the group of believers
for regular meetings of prayer and Bible reading. She had a New Testa-
ment that she used for 60 years. When new Moravian missionaries came
to South Africa in 1792, they found Lena as an old woman, still leading
her flock and keeping the spark of the Gospel alive.
After Zinzendorf’s death, a new generation of leaders deemed the pas-
toral function of women as being too radical and gradually reduced the
role of women in ministry. By 1800, women were no longer ordained to
the office of deacon, although they continued to share responsibilities for
pastoral care among women. In the modern period, the right for the ordi-
nation of women was re-introduced by the Unity Synod of 1957. In 1954,
Sister Irina Kuzelova from the Czech Province was the first Moravian
woman to be appointed pastor of a congregation. Sister Ingeborg Baldauf
in Germany was the first Moravian woman to be ordained to the office
fin

of deacon in 1967. In 1998, the North American pastor Kay Ward was the
first sister to be consecrated as a Moravian bishop. Sister Angeline Swart
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from the Moravian Church in South Africa and Sister Cora Antonio of
the Moravian Church in Nicaragua were the first female presidents of a
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provincial board.
Since 1995, international Unity Women’s Consultations have been im-
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portant events to bring together Moravian women involved in ministry

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as pastors and lay-leaders. One result was the formation of the Moravian
Women’s Desk in 2011, which offers all women in the Moravian Church a
network for mutual encouragement and cooperation, as it seeks to posi-
tively impact the lives of women and girls by coordinating the spiritual,
financial, educational, and material resources that exist throughout the
Moravian Unity (see Chapter 2.6.2.).
For more information see: www.unitywomensdesk.org/

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5.4. The Pastoral Office of Bishop
The specific character of the Bishop’s office in the Moravian Church is
spelled out in our Church Order. While in some denominations the office
of the bishop represents a hierarchical leadership position that symbol-
izes the unity of the church, Moravians look to Jesus Christ as the “Chief
Elder” of the church: “We hold to the understanding, common both to
the Ancient and Renewed Unity, that only Christ is Head of the Church
and pastoral oversight is exercised in responsibility to Him.” Fundamen-
tal for the Moravian understanding of the bishop’s office is the function
of a bishop “as being a pastor of pastors” (COUF #687). This pastoral
function reflects the image of Jesus Christ himself being the “Shepherd
and Bishop” of our souls (1 Peter 2:25). Because the bishop’s office rep-
resents an important element of connection between the ancient Unity
and the renewed Moravian Church, it symbolizes the continuity of our
fin

order of ministry. Likewise, the bishop’s office is an element of connec-

tion between the different provinces, as the function of a Bishop is valid
al

throughout the Unity as a whole (see Chapter 2.4.). These connections

find their expression in the practice that a new bishop is consecrated
dr

through the laying on of hands by at least two other bishops, of whom at

least one should come from a different province (COUF #689). While the
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line of Moravian bishops goes back to 1467, the Moravian Church “does
t

not place emphasis on any mechanical transmission of the apostolic suc-

cession” (COUF #687). The Unity Archives at Herrnhut keep the official
record of all consecrations.
According to our Church Order, every Mission Province and Unity
Province should have more than one bishop, whenever this is possible. “A
Bishop shall be elected from among the Presbyters of a Province by a Pro-
vincial Synod with a secret ballot. A majority of two-thirds shall be required
to secure the election of a Bishop” (COUF #689). Bishops are consecrated to
this office for their lifetime, but they may choose to retire from active ser-
vice for reasons of age or failing health. Bishops can be elected as a member
of the Provincial Elders Conference, but may not serve as its president.

112
The duties of Moravians Bishops include:
• pastoral care to pastors
• supporting the Moravian Church in being faithful to Christ and the
Gospel
• intercession for the Unity and the whole Christian church
• carrying out ordinations and consecrations
• keeping in touch with people in theological training
• visitation of congregations for the deepening of spiritual life
• representing the church in ecumenical gatherings and before gov-
ernmental agencies (if asked by the provincial board to do so).

5.5. Forms of Lay Ministry

The practice of Christian ministry has many sides. It involves ministries
of leadership and oversight, of preaching and teaching, of social activism
fin

and pastoral care, of missionary outreach and practical help to people in

need. Not everyone engaged in ministry needs to be an ordained pastor.
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There are many forms of lay-ministry by which church members can be

appointed to specific tasks and be affirmed in their gifts and responsi-
dr

bilities.
One unique office of lay ministry in the Moravian Church is the re-
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ception of a person as an Acolyte. The Office of the Acolyte serves to affirm

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a person’s call to discipleship and is offered to people who exemplify

the teachings of Christ and are respected in the congregation for their
maturity of spiritual life. According to the church order, the invitation to
this office can be extended to people who carry particular responsibili-
ties in the congregation or province. Upon acceptance of the invitation,
the brother or sister is then received as an Acolyte. “This takes place in
the presence of the assembled congregation by the Right Hand of Fellow-
ship, given by the presiding pastor” (COUF #691). Usually, the office of
the acolyte includes the following tasks: to assist the pastor in the care of
souls, to be responsible for specific areas of service within the local con-
gregations, to assist in serving the elements in Holy Communion (when

113
an ordained minister is present to consecrate the elements and preside
at the Sacrament). Moreover, the Provincial Board may appoint a quali-
fied acolyte to serve as the pastor of a specific congregation for a speci-
fied time. For this task that person may also be authorized (after special
instruction) to administer the sacraments in the congregation for the pe-
riod of time in which he/she has been appointed (COUF #691).
Other forms of lay ministry include specialized forms of ministry in
the church, such as lay-preachers, director of music, minister of Chris-
tian education, and minister of pastoral care. There are also offices of
lay ministry for mission and outreach, such as evangelists, missionar-
ies, and street workers. Even the election and appointment of lay people
to administrative and leadership positions (Board of Elders, Financial
Secretary, Provincial Elders Conference, and so on) may be considered
a form of lay ministry. The different provinces of the Moravian Unity
fin

offer a great variety of such forms of lay ministry, and those that are not
clearly defined in our Church Order or provincial Books of Order may be
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changed and adapted according to need and circumstances. It is quite in

line with the Moravian view of ministry that the involvement of many
dr

people should be encouraged. The active participation of lay-people in

the life and mission of the church through specific forms of lay ministry
af

is beneficial. Church members should be empowered for these tasks, for

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example through appropriate training and licensing procedures. Lay-

people and ordained pastors should see each other as partners in min-
istry. Church leaders are well advised to make sure that their forms of
lay ministry include some accountability. Moreover, it is helpful to offer
some form of public commissioning at the beginning of a person’s ap-
pointment and to say “thank you” when his or her assignment comes to
an end.

5.6. The Use of the Surplice and other Questions of Clothing

On the global level, the Moravian Unity does not have specific rules on
how pastors should be dressed for worship and ministry. There are dif-

114
ferent customs in each province. Some Moravian pastors wear robes, oth-
ers wear a suit. In some congregations, the use of stoles is customary, in
other places Moravian pastors will wear a collar or a white tie. For the
Moravian Church, clothing clearly belongs to the category of “inciden-
tals”, things that can differ according to place and time (see Chapter 3.2.).
One important tradition of dress, still observed almost universally
throughout the Unity, is the use of a white robe, known as the surplice,
for the celebration of the sacraments and for ordinations and consecra-
tions. Although the members of the ancient Unity were critical of clerical
vestments, it appears that the white surplice was in use among Moravian
bishops at the time of Comenius. It was introduced to the renewed Mora-
vian Church in 1748, with reference to the white garment of righteous-
ness that is mentioned in the Book of Revelation (Rev. 7:9 and 19:8). The
synod of 1789 ruled that the surplice should be generally used for the
fin

Lord’s Supper and adult baptisms. Eventually, the surplice was seen as
the proper dress for pastors for the celebration of the sacraments and oth-
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er important rites of the church. For the celebration of Holy Communion,

the surplice may also be worn by the acolytes or elders who help in the
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distribution of the bread and wine. It symbolizes the gift of purity and
the blessings of Christ that are offered through the ministry of those who
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act in Christ’s name. In some provinces, Moravian ministers are buried

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in their surplice.

5.7. Emphasis on the Care of Souls

One important part of the Moravian understanding of ministry is the
emphasis on the care of souls. This is by no means a matter restricted
to the ministry of ordained clergy, but rather it should be the concern of
all members in the church to support one another in the life of faith and
spiritual growth. One important issue for pastoral care, especially in the
case of people going through a time of crisis or a time of transition, may
be expressed in questions such as: “Where is God in your life? Where is
God in your present situation?” A large part of the care of souls will be

115
devoted to listening, giving people a chance to tell their stories and to
express their experiences.
One of the treasures of the Moravian tradition is the insight that
different people have different spiritual needs and that therefore spir-
itual care should be offered by those who are in similar circumstances.
Thus it may be helpful that men minister to men, women to women,
married people to married people, and so on. In former days, the in-
dividual groups of a Moravian settlement congregation (see Chapter
4.3.) each had an appointed person for providing spiritual care. Another
Moravian treasure is the practice of forming small groups where people
can speak freely about things that matter to them. This happened for the
first time at Herrn­hut in 1727, when the so-called “bands” were created,
small groups of five to seven people who met once a week to talk about
their spiritual life. Likewise, the tradition of “speaking” before admis-
fin

sion to Holy Communion was originally intended to care for a person’s

spiritual development, although it was sometimes used as a method for
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social control.
Important occasions for spiritual care are life transitions, like the
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birth of a child, a wedding, a significant birthday, a serious illness, or a

death in the family. In these times, the presence of a pastor and the con-
af

nection to the church community are particularly important. Providing

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spiritual care may include visits, intercessory prayer, and offering a word
of blessing. Good resources of the Moravian tradition are the Moravian
daily texts and the singing of hymns. Likewise, the writing of an au-
tobiographical memoir (see Chapter 6.3.5.) can be a useful method for
personal spiritual reflection.
Spiritual care involves meeting people in times of need and vulnera-
bility. It is very important that spiritual caregivers respect proper bound-
aries and maintain the highest level of professional integrity. Some prov-
inces have specific guidelines for pastoral ethics to prevent misconduct
and offer clear procedures in case of grievances.

116
5.8. The Importance of Indigenous Ministers
Mission has been an important task for the Moravian Church. For a long
time the common practice was that the missionaries who were sent to
other countries also served as pastors for indigenous congregations. Yet
it was soon recognized that the ultimate goal was to have indigenous
ministers. The first approach was to appoint suitable individuals as
“national helpers” to work under the supervision of the missionaries.
Then, starting in the second half of the nineteenth century, the Moravian
Church slowly began to educate and ordain indigenous ministers. Some
examples of such pioneering ministers are given below, and many others
could be added. It should also be noted, that for the eighteenth century
we have the example of two indigenous women in ministry, Rebecca
Protten from the West Indies and Lena Vehettge from South Africa (see
above section 5.5.3.).
fin

John Andrew Buckley, the first man of African de-

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scent in the West Indies to be ordained, was born

on October 20, 1818 in St. John’s, Antigua. By 1850,
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Buckley served as a teacher and assistant preacher in

Greenbay, Antigua. His services were so popular that
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the Greenbay Moravian chapel had to be enlarged. On

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January 3, 1856, Buckley was ordained a deacon of the Moravian Church

and his wife, Charity Ann, was received as an acolyte. He continued to
serve in Greenbay until he retired in 1879 and died there on December
31, 1884.

John Zwelibanzi was born April 12, 1832 in Burnshill

by Lovedale, South Africa. He attended the Teachers’
Training College at the Moravian mission of Gena-
dendal and was soon noted as a hopeful candidate
for employment as schoolmaster and evangelist. Af-
ter service in various Moravian schools, he was made

117
an acolyte in 1860 and began leading religious services. For 27 years, he
ministered in the village of Witkleibosch near Clarkson. On February 11,
1883, he was ordained a deacon of the Moravian Church, one of the first
native ministers in South Africa. In 1893, Zwelibanzi moved to a new
mission at Enon. He retired in 1895 and died May 27, 1901, ending a life
of dedicated service to Christ.

Johannes King (ca. 1830-1898) was an important evan-

gelist of the Moravian Church in Suriname. Born as a
Matawai Maroon, King grew up in Maripaston on the
Saramaca River. In 1855 he had a profound religious
experience, which convinced him of his call to preach
the Gospel to his tribe. In 1857 he came to the Mora-
vian Church in Paramaribo to be baptized and four
fin

years later he returned as preacher to Maripaston. For a while he had

prophetic visions and was a charismatic preacher, which caused many
al

people to convert, but put him at odds with the missionaries. Having
taught himself to read and write at an advanced age, King composed a
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spiritual autobiography in his native tongue Sranatongo, which is now

considered an important document of Surinamese mission history.
af
t

Teofilo Hiobo Kisanji (1915-1982), was the first in-

digenous superintendent and bishop in the Mora-
vian Church in Tanzania. Trained as a teacher, he
was called to serve the church as a pastor in 1949. He
went to Europe to study theology in England and the
Netherlands. After returning to Tanzania, he served
as a parish pastor in Tabora and was elected in 1962
as superintendent of the Moravian Church in Western Tanzania. In 1966
he was consecrated a bishop of the Moravian Church. He was a well-
respected leader, combining wisdom, piety, and humility. One of his
achievements was the founding of the Theological College in Mbeya for

118
the training of African pastors, which is now the Teofilo Kisanji Univer-
sity.

Questions for Discussion

• Why do we have ordained ministers if all believers are priests?
• Should pastors wear special clothing for their work? What does that
symbolize? Is that helpful or a hindrance?
• Can you name some women who are mentioned as important lead-
ers in the New Testament? Are there women in leadership in the
Moravian Church?
• How are Moravian bishops different from bishops in other churches?
• How are lay people involved in the ministry of the church?
fin

Resources:
“Women in Ordained Ministry.” Special issue of TMDK: Transatlantic
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Moravian Dialogue-Correspondence, no. 17, March 1999.

Hamilton, J. Taylor, “The Office of the Bishop in the Renewed Moravian
dr

Church”. Transactions of the Moravian Historical Society, Vol XVI (1957),

30-58.
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PEC Northern Province, PEC Southern Province (USA). “Readiness for

t

Ordination.” The Hinge 9:4 (2003). https://issuu.com/moraviansemi-

nary/docs/hinge9.4
Sapp, Lane. “The Authority of the Pastoral Office,” The Hinge 6:4 (1997).
https://issuu.com/moravianseminary/docs/hinge6.4

119
 t
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fin
 Chapter 6

“EXALT OUR GOD WITH ONE

ACCORD”: THE MORAVIAN
APPROACH TO WORSHIP

Sing hallelujah, praise the Lord!

Sing with a cheerful voice;
Exalt our God with one accord,
And in His name rejoice.
fin

Ne’er cease to sing, thou ransomed host,

Praise Father, Son and Holy Ghost,
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Until in realms of endless light

Your praises shall unite.
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John Swertner
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This chapter addresses worship in the worldwide Unity. Worship lies at

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the heart of our existence as a community of faith, combining praise and

prayer, singing and preaching, hearing words from Holy Scripture and
affirming our faith, confessing one’s sins and receiving the assurance of
pardon, sharing our joys and concerns and partaking in the gifts of bread
and wine, contributing to the mission of Christ and being sent out into
the world under his blessing. Worship unites people to God and with one
another. Worship provides a bond of connection within our worldwide

Many thanks to Br. Riddick Weber, who prepared the first draft of this
chapter, and to all who helped in the revision by providing additional
material, important insights and helpful comments and corrections.
Moravian Unity and with Christian believers everywhere. Yet, worship
is always particular to the language, the culture, and the people of a spe-
cific place. For this reason, the expressions of Moravian worship vary
greatly between and within the provinces of the Unitas Fratrum.
At the beginning of this chapter, we offer a working definition of
Moravian worship for your consideration. This will help you to under-
stand some of the characteristic features of Moravian worship, including
its biblical inspiration and historical development. You will also learn
something about a number of distinct forms of Moravian worship that
belong to the “treasures” of our tradition.

6.1. Towards a Definition of Moravian Worship

Generally speaking, worship is an activity of devotion to God. The origi-
nal Greek word proskuneo means to “bow down” in order to give honor
fin

and praise. Another important Greek word is leitourgia, from which the
term “liturgy” is derived, which means “public service” and is formed
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by connecting two words, laos (people) and ergon (work). Liturgy is liter-
ally the “work of the people”. Accordingly, the essence of Christian wor-
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ship is that believers come together in devotion to God. This is what we

do as people of faith, because God has touched our lives and invites us to
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be part of his Kingdom.

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The Church Order of the Unitas Fratrum (COUF) contains the follow-
ing two paragraphs related to worship:

• The Moravian Church has inherited from the past a rich tradition of
congregational worship, hymn singing, liturgies, rites of the Church
and the observance of the church year. It has, however, been recog-
nized that forms of worship are not ends in themselves, but means
to an end, namely, the adoration of God in Jesus Christ and renewed
dedication to his service. (COUF #667)
• It has further been a principle of the Moravian Church that in all
worship the congregation should have an active part. Liturgical

122
 practice in the Moravian Church has, therefore, not remained fixed
or rigid, but has been subject to change so as to serve best the needs
of the Church. (COUF #668)

These sections express several important insights. First, the Moravian

Church possesses a rich and unique worship tradition. Second, the pur-
pose of these liturgical traditions is the adoration of Christ. Third, an
essential part of worship is the active participation of the members of
the congregation. And finally, the practice of worship may be changed
if that is necessary to keep worship meaningful and relevant to the lives
of people.
Drawing on these principles, let us consider the following working
definition of Moravian worship. Moravian worship
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• centers on the presence of Christ, to give glory to God, the Father, in

the power of the Holy Spirit,
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• as we come together in the fellowship of sisters and brothers,

• and are guided by appointed leaders, usually men and women in
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orders of ministry,
• to listen to God’s word and be nourished at Christ’s table,
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• celebrating the Gospel in vibrant music and in our own native lan-
t

guage,
• so that our lives are transformed by connectedness to God and to
each other,
• and we are strengthened for the task of daily living and are empow-
ered to serve Christ’s mission in the world.

This definition leaves room for a wide variety of worship-styles and

experiences, especially in light of the cultural and theological diversity
within our worldwide church. At the same time, the definition reflects
some characteristic features of Moravian worship that can be found
throughout the Unity, namely an emphasis on fellowship, an emphasis

123
on simplicity, and an emphasis on music. These are the spiritual gifts that
are particularly important to our tradition and helpful in telling the dif-
ference between beneficial and misguided influences in worship styles.

Emphasis on fellowship
Moravians believe that Jesus is present whenever people are gathered
in his name (Matt. 18:20). Accordingly, being together as brothers and
sisters in Christ is the foundation of worship. While personal prayer
and devotion are important, the heartbeat in the life of a congregation is
spending time together in activities of worship: reading, preaching and
teaching Scripture (1 Tim. 4:13), singing psalms and hymns (Eph. 5:19),
praying and breaking bread (Acts 2:42), stirring one another up to love
and good deeds (Heb. 10:24-25). For Moravian worship, it is essential that
members of the congregation are actively involved, especially in singing
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and praying, and that there are elements to strengthen the connection
between people: a time of greeting, the sharing of joys and concerns, the
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passing of the peace, or even coffee-fellowship after the service. Our way
of coming together in Christian love will be a powerful witness to the
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world that we are indeed Christ’s disciples (John 13:35).

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Emphasis on simplicity
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Generally speaking, the style of Moravian worship is marked by sim-

plicity and straightforwardness. This means that in thinking about what
good worship looks like Moravians tend to follow the rule: keep it sim-
ple, stay focused on what is important, don’t make it so complicated that
people get distracted or confused. As Jesus makes clear in the Sermon
on the Mount, the truthfulness of devotional activities such as prayer
or fasting does not depend on outward appearance but on modesty and
sincerity of heart (Matt. 6:5-18). From our history we can understand
why Moravians have embraced this approach. The brothers and sisters
of the Kunvald community emphasized biblical simplicity in opposition
to the worship practice in the medieval Catholic Church, which included

124
elaborate ceremonies, the use of crucifixes, processions, incense, relics,
images, vestments, altars, and festival days for saints, all of this in Latin,
a language that ordinary people could not understand. For the Moravian
congregation in Herrnhut, it was customary to participate in Sunday
worship at the local Lutheran parish church, so they developed for the
rest of the week other forms of worship that were shorter and less elabo-
rate, such as devotional meetings for hymn-singing, prayer, and read-
ing of Scripture. Simplicity in worship was also important for Moravian
missionaries, who did not have the means and resources for celebrating
elaborate services in the mission field.
This emphasis on simplicity does not mean, however, that the prepa-
ration and celebration of Moravian worship should be casual and care-
less. Good structure and regularity are important aspects for an up-
lifting worship experience. If extraordinary spiritual gifts are part of
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worship, they should be included in an orderly manner, so that the peace

of the church is not disturbed (1 Cor. 14:33). Likewise, elements such as
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the reading of Scripture, the singing of hymns, forms of prayer, and the
celebration of the Lord’s Supper should proceed with some order. For
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this reason, many Moravian provinces provide resources for a set order
of worship, which include the use of liturgical prayers. In some provinces
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there are specific litany books, in other provinces collections of liturgical

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prayers are included in the hymnal. Usually, these litanies are based on
passages of Scripture and hymns, and Moravians have found over the
years that their use enhances the directness and clarity of worship.

Emphasis on music
Many outsiders who attend a Moravian service for the first time are par-
ticularly touched by our music. Whether in Suriname or Tanzania, Lab-
rador or South Africa, Moravians are known for their love of singing and
the beauty of their church music. Clearly, this is one of the “treasures” of
our tradition, whose inspiration is found in the Bible. The Psalms offer
numerous examples of encouragement for praising God in song and mu-

125
sic, most fervently in Ps. 150:3-4: “Praise him with trumpet sound; praise
him with lute and harp! Praise him with tambourine and dance; praise
him with strings and pipe!” In the time of the early church, believers
were called to “address one another in psalms and hymns and spiritual
songs, singing and making melody to the Lord with your heart” (Eph.
5:19). And the Apostle Paul expressed the hope that the church members
would glorify God “with one mind and one voice” (Rom. 15:6). Moravi-
ans have been guided by these passages to understand their practice of
singing and church music as an outward expression of the inward expe-
rience of faith and also as an expression of their unity.
The importance of singing for the Moravian Church is seen in the fact
that the Moravians were the first Protestant Church to publish a hymnal,
which happened in 1501. The Moravians were very creative in compos-
ing hymns. Count Zinzendorf reportedly wrote more than 2000 hymns
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in his lifetime. For Moravian missionaries it was very important to trans-

late hymns into indigenous languages, so that indigenous people could
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participate in singing. A few hymns in our tradition now have been

translated in all major languages of the worldwide Moravian Church, so
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when Moravians from different places come together the bond of shared
singing continues.
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Another important music tradition are Moravian brass-bands,

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known in Europe, South Africa, Labrador and North America. In the Bi-
ble we find that trumpets and trombones were used to call the people
together (Num. 10:2) and were expected to announce the coming of the
Lord and the resurrection of the dead (1 Thess. 4:16; 1 Cor. 15:52). In a
similar way, brass bands sometimes play outside the church to announce
the beginning of worship, and they participate in the Watch Night ser-
vice on New Year’s Eve and in the Sunrise Service on Easter Morning (see
section 6.4.4.). Other instruments are used for contemporary music in the
Moravian Church, including drums, electric guitars, and steel drums.
There are many types of hymns and styles of music within the Mora-
vian Church, not only on the Unity level, but also within provinces and

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sometimes even within a congregation. These differences reflect in part
the diversity of cultural contexts, but they also reflect a debate about
what is the most appropriate style of music for Moravians today. In some
places, this question is discussed in terms of “traditional vs. contempo-
rary worship.” In other places, similar concerns fall under the topic of
“traditional vs. charismatic worship.” Sometimes different styles of mu-
sic co-exist or even blend, while at other times and places, these differ-
ences form a source of tension and conflict.
Perhaps it is helpful to speak of “missionary music” and “currently in-
digenous music” when we refer to the process that has shaped the Mora-
vian music tradition. Missionaries from different parts of the Moravian
Unity, working in different time periods, always faced the challenge of
relating the music that was meaningful for them to the people in the mis-
sion field. In the eighteenth century, European missionaries brought Ger-
fin

man chorales and brass bands to such different places as North America
and South Africa. In the nineteenth century, English missionaries took
al

British hymnody to the Caribbean region. Hymns of the American re-

vivalist movement were brought to Central America in the nineteenth
dr

and twentieth centuries, and today songs from US Christian radio sta-
tions are found in Tanzania and the Czech Republic. All of these can
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be considered “missionary music,” which have an influence on the local

t

indigenous music style, thus creating new styles of music and resulting
in the wide variety of music in the Moravian Church that we have today.
This diversity in worship is a blessing, as long as the spiritual gifts of fel-
lowship, participation, and simplicity are upheld.

6.2. Biblical Foundations

In the previous section, we have noted that many Moravian worship
practices derive from Biblical ideas and principles, often in ways that are
open to diverse interpretations and cultural expressions. Listening to the
preaching of God’s word and gathering around the Lord’s Table are per-
haps the most important Biblical concepts. There is one other Biblical

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reference that has been crucial for the development of Moravian worship,
namely the description of heavenly worship in the Book of Revelation,
chapters 4-5. Here, we are offered a vision of how the Lamb of God is giv-
en divine honor in the heavenly council, whose members fall prostrate
before the Lamb as he receives from God the book of life. Countless an-
gels and all creatures in heaven and on earth lift their voices and join in
singing the new song: “To the one seated on the throne and to the Lamb
be blessing and honor and glory and might forever and ever!” (Rev. 5:13).
This vision has been a source of inspiration both for the ancient Unity
and for the renewed Moravian Church, as we can see from two pictures
on the title pages of Moravian hymnals that show the image of the Lamb.
(Hymnal of the Czech Brethren 1564, Hymnal of the Herrnhut congrega-
tion 1735).
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al
dr
af
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In the first image, a multitude of believers is gathered around the Vic-

torious Lamb; in the second image we see on two levels the worship of
Christ in heaven and the worship of Christ in on earth. The message of
these images is that the church on earth somehow participates in the
heavenly worship. This was an important insight for the Moravian un-
derstanding of worship: even though our songs of praise are imperfect,
they are connected to the “new song” with which the angels worship
Christ in endless praise.

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6.3. Treasures of the Moravian Worship Tradition
Many important and beautiful “treasures” are found among our worship
practices, as for example our way of celebrating Holy Communion, the
Love-Feast, and the Easter-Morning Sunrise Service. For the most part,
they originated during the lifetime of Count Zinzendorf when members
of the renewed Moravian Church was rediscovering the wealth of wor-
ship practices in the New Testament. They were eager to implement ele-
ments of worship that had long been forgotten, like the “Kiss of Peace”
(Rom. 16:16) or “Footwashing” (John 13:2-17). Life in the Moravian settle-
ment congregations (see Chapter 4.3.) was characterized by a wide vari-
ety of different forms of worship and distinct liturgical practices. Some
of them have disappeared, others have become an important part of our
tradition. Many provinces have hymnals and liturgy books, as well as
handbooks that outline their worship practices and other Moravian cus-
fin

toms. Here are some examples:

• Kanisa La Moravian Tanzania. Liturgia (Motheco Publications 2014)
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• Adelaide Fries, Customs and Practices of the Moravian Church (Bethle-

hem, Pa., 2003).
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• Evangelischen Brüderunität, Handbuch für Versammlungen in der Brü-

dergemeine: Eine Arbeitshilfe für Liturgen und Kirchenmusiker (Herrn­
af

hut, Germany, 1990).

t

• Evangeliese Broederkerk in Suider Afrika, Godsdienstvorme en Gods-

dienstige Gebruike van die Moraviese Kerk (Genadendal, South Africa,
1988).
• Caribbean Moravian Praise: The Official Hymnal for the Moravian
Churches in the Caribbean (Moravian Church, Eastern West Indies
Province, 2016).

6.3.1. Holy Communion

The Lord’s Supper and Baptism are the two sacraments that are observed
in the Moravian Church and in most other Protestant denominations.
Sacraments can be defined as a visible sign of an invisible grace. They

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involve a symbolic gesture with a material object, like pouring water or
breaking bread, in connection with a promise from God. Important for
the Protestant view is that these sacramental rites have been commanded
by Christ (see Matt. 28:19, 1 Cor. 11:23-24). The Moravian Church has no
special teaching on the theological concept of a sacrament, but it em-
phasizes that seeking and maintaining fellowship with Christ by means
of the sacraments is essential for preserving the spiritual vitality of the
church (COUF #52). The surplice is the customary dress for the celebra-
tion of sacraments (see Chapter 5.6.). As the Moravian view of baptism
has been outlined in Chapter 4.5.2., let us take a closer look at the service
of Holy Communion.
The ways of celebrating Holy Communion differ across the regions
and provinces of our church, but there are some common elements that
go back to the pattern established around 1750, when the first commun-
fin

ion liturgy was printed. The distinctive Moravian practice consists in a

particular order in the distribution of bread and wine:
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Words of Institution for the bread

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Distribution of the bread among the communicants while the congre-

gation is singing a set of several hymns
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Invitation to eat the bread

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The communicants partake together

Silent prayer
Prayer of Adoration with the use of “Most Holy Lord and God”
Words of Institution for the wine
Distribution of the wine among the communicants while the congre-
gation is singing a set of several hymns
[Invitation to drink the wine]
The communicants partake together
[Prayer of Adoration with the use of “Most Holy Lord and God”]
Benediction

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It should be noted about this structure that it usually includes additional
elements, such as hymns, prayers or readings, but this is where the prac-
tice differs significantly. Sometimes Holy Communion is celebrated as
an independent service; sometimes it is part of a larger worship service
that includes preaching. Moreover, the use of hymns makes it possible to
emphasize different topics. Some provinces have several Communion lit-
urgies that are based on the same structure with a selection of hymns ap-
propriate to particular occasions, for example Christmas, Easter, mission,
or the celebration of Christ as Chief Elder on November 13 (see Chapter
2.1.). The service usually includes at the beginning the right hand of fel-
lowship as a symbol for mutual peace and forgiveness. Here, it may be
noted that the Moravian order for Holy Communion does not necessar-
ily include the confession of sins and the assurance of pardon, as these
steps may have already occurred beforehand. The bread is distributed
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among the members of the congregation either by the pastor or by other

appointed individuals (elders or acolytes). After the eating of the bread,
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there is a special prayer of adoration, usually a stanza adapted from a

hymn by Martin Luther:
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Most holy Lord and God,

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Holy, Almighty God,

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Holy and most merciful Savior,

Thou eternal God; Grant that we may never
Lose the comforts from thy death,
Have mercy O Lord.

Finally, for the wine Moravians may use chalices or individual cups or
glasses. Some places use grape juice, others use real wine.
Moravians believe that Christ is present in Holy Communion (COUF
#2), but there is no particular teaching on how the presence of Christ
should be explained. There are different views of the appropriate man-
ner to participate in Holy Communion. In some areas, the respect for

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the holiness of the Lord’s Supper requires that members of the church
have to attend a “speaking” and be given a card or token in order to par-
ticipate. For some provinces, all communicants wear particular clothing
to express that this is a special event. In other regions, Moravians take
the presence of Christ so seriously that they would not imagine turning
away anyone, regardless of dress, who accepts Christ’s invitation to take
a place at the Lord’s Supper.
Regardless of outward forms, Moravians believe that the sacrament of
Holy Communion serves to draw worshipers into closer fellowship with
God and with each other: “While the Lord’s Supper itself stresses the
unity and fellowship which believers have with Christ and each other,
no matter what form may be followed in its observance, Moravian tradi-
tions emphasize this aspect of the Sacrament and have thereby brought
blessing to many through the years” (COUF #671).
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6.3.2. Service of Singing

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There is one tradition in the Moravian Church known by different names

that focuses on preaching the Gospel through singing hymns. The Ger-
dr

man word is “Singstunde,” to be translated into English with “Hour of

Singing,” but also the names “Singspiration” and “Hymn-sings” are
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used. The idea of this form of worship is that believers come together for
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mutual edification in the singing of hymns. The service consists almost

entirely of hymns, or individual hymn stanzas, chosen in light of a pas-
sage from Scripture, such as the Moravian Watchword of the day.

History
Most Moravians in the eighteenth and early nineteenth centuries had sev-
eral hundred hymn stanzas committed to memory. Thus executing a Sing-
ing Service was simple. The pastor would select stanzas from many dif-
ferent hymns, place them in order, and the service would proceed without
printed program or announcement. The pastor would simply begin sing-
ing a hymn, and the congregation joined in, singing the words by heart.

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Upon conclusion of that verse, the pastor began another, then another; the
theme of the service was thus revealed through the selected texts.

Current practice
Today, services of singing can be celebrated in many different ways. Peo-
ple may come together and simply sing a few favourite songs in a spon-
taneous manner, perhaps accompanied by guitar. Or a service of singing
may be held in a more formal setting with printed bulletin and music by
the church organ. Often, scripture readings and a prayer are part of the
celebration. Choirs and other musical groups may be included. The pur-
pose remains the same: believers sing together to express their faith and
to proclaim the Gospel of Christ. In singing, each person becomes part
of the message and is a preacher to his or her fellow believers, as well as
recipient of their preaching.
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6.3.3. The Love Feast

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The Love Feast is a service of fellowship based on the tradition of the

Agape-meal of the early Christian church, where believers came together
dr

and ate together (Acts 2:46; Jude 12). It involves the sharing of food dur-
ing worship as an expression of Christian love, but it is celebrated differ-
af

ently than Holy Communion and is not regarded as a sacrament.

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History
The Moravian Love Feast tradition goes back to the events of August
13, 1727, when the quarrelling Moravian community in Herrnhut expe-
rienced the gift of reconciliation (see Chapter 1.4.2.). During a service of
Holy Communion people asked each other for forgiveness and received
a new spirit of harmony and love. After the service, various groups of
the community stayed together and continued to talk and to sing. As
people did not want to part for their individual meals at home, Count
Zinzendorf seized the opportunity and had food for everyone brought
over from the kitchen of his mansion. Nourished by a shared meal, the

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members were able to continue their fellowship until evening and the
newly created bond of the community was strengthened. This was the
first Moravian Love Feast, and from this time on, Love Feasts became a
very special way to celebrate important events in the Moravian Church.

Current Practice
Because there was never a set liturgy for the Love Feast, the tradition has
developed very differently in the various Moravian provinces. In some
regions, Love Feasts are celebrated frequently, while in other areas Love
Feasts are less common or even unknown. In some congregations, it is a
very festive form of worship; in other places it has a more informal at-
mosphere. There are many different kinds of food that are used: tea, cof-
fee, or juice may be offered for drinking, and buns, cakes, or cookies for
eating. Usually, a group of ushers (also known as Dieners, Chapel Serv-
fin

ants, or Sacristans) will bring the food into the sanctuary and hand it out
while the members of the congregation are invited to join in the singing
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of hymns. In some provinces it is customary that people share the bun

or cookie that they have received with other people in the congregation.
dr

During the time when people eat and drink, there may be singing by the
choir or a short presentation from a speaker.
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The occasions for a Love Feast are often Moravian memorial days,
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such as August 13 or November 13, and other important events in the life
of a congregation, such as the dedication of a building, the installation
of a new minister, or an important anniversary. In some provinces, there
are special Love Feast celebrations for Christmas Eve and on Holy Sat-
urday during Passion Week. In any event, Love Feasts belong to the im-
portant “treasures” of our Moravian traditions, which we should cherish
and uphold. They are a wonderful way for celebrating and experiencing
Christian fellowship within the church family in a joyful and worshipful
setting. Just as friends and family may come together for a celebratory
meal, Moravian sisters and brothers gather in the church for a time of

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sharing food and news, of talking and listening, of singing and praying,
of celebrating and praising God.

6.3.4. The Cup of Covenant

The Cup of Covenant is another special treasure of our tradition, asso-
ciated in particular with the celebration of “ministers’ covenant day”
on September 16, which commemorates the day when Jesus Christ was
elected as Chief Elder of the Moravian Church in 1741 (see Chapter 2.1.). It
involves the sharing of a cup of wine as a sign of mutual commitment to
Christ. The Cup of Covenant is not to be confused with Holy Commun-
ion, although terminology and form remind us of Communion. Whereas
the cup that is shared during the celebration of the Lord’s Supper is based
on the cup that Jesus took after the meal, the cup of covenant goes back to
the cup that was shared by Jesus and the disciples at the beginning of the
fin

Passover meal (Luke 22:17). The Cup of Covenant is not a sacrament, such
as Baptism or Holy Communion, but an expression of renewed commit-
al

ment to the service of Christ among those who partake of it.

dr

History
The celebration of the Cup of Covenant is a tradition that goes back to
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the life of the early Herrnhut congregation. On August 17, 1733, a Love
t

Feast was held before the departure of a group of missionaries on their

voyage to the West Indies. Following the Love Feast, Zinzendorf invited
the missionaries to his room, where they made a covenant to remain
true to the Gospel that was sealed with a cup of wine from which they
all drank. This celebration did not remain a one-time event. Soon, the
“Cup of Covenant” became a liturgical celebration during which the en-
tire congregation or a specific group within the church expressed their
unity and renewed their commitment to the service of Christ. In 1735,
the ceremony was described as follows: “After the address an elder gives
a blessing to all the brethren who are present. While the cup is being
passed around and we drink from it, everyone gives a personal blessing

135
to his neighbor, after which we give one another the kiss of peace.” In
1775, the General Synod ruled that the intention of the Cup of Covenant
was “to praise God for particular displays of mercy as well as to unite
together in new faithfulness in serving Jesus and adhering to the princi-
ples of the church.”

Current Practice
While the “Cup of Covenant” is not very well known, it forms a good
way to celebrate occasions when members or ministers of the church
want to affirm and renew their commitment to each other in the service
of Christ (COUF #674). Appropriate occasions include leadership confer-
ences, youth gatherings, retreats, and similar events. In some provinces,
the ordained ministers who live in the same region gather for a meet-
ing on or around September 16th for the “Ministers’ Covenant Day” and
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share the Cup of Covenant. The ceremony is a simple one: usually an ex-
planation of the event is given and a cup of wine or grape juice is passed
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around, during the singing of hymns. Those who participate may say a
word of blessing to each other. Sometimes, white wine or juice is used to
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further distinguish the Cup of Covenant from Holy Communion.

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6.3.5. Funerals and Moravian Memoirs

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Moravian funeral services in different provinces vary greatly and reflect

local customs and cultural traditions. It is characteristic for the Mora-
vian Church that this moment of farewell and mourning includes giving
thanks to God for the life of the deceased and is marked by confident
hope in the resurrection. One particular custom for Moravian funer-
als, still observed in some provinces, is the reading of a memoir of the
deceased. Starting in the eighteenth century, members of the Moravian
Church were encouraged to write down their spiritual biography as a
testimony of their faith, which then would be read at their funeral ser-
vice. Typically, these memoirs would describe how a person experienced
God’s guidance through times of joy and hardship. After the funeral the

136
memoir was placed in the local archives. Several ten thousands of Mora-
vian memoirs have been preserved. This custom is one of the special
treasures of our church and worthwhile to be discovered again.

6.4. Special Celebrations in Church Year

The Church Year celebrates the cycle of liturgical seasons and Chris-
tian festivals within the course of a year, such as Advent, Christmas,
Lent, and Easter. The custom of observing particular seasons and fes-
tivals goes back to the Old Testament, where we find, for example, the
commandment to commemorate the exodus of Israel from Egypt in the
Passover festival (Lev. 23:5-8). Many Christian festivals mark important
events in the story of Jesus Christ: his birth, his crucifixion, his resur-
rection, his ascension, and the sending of the Holy Spirit according to
his promise. The Moravian tradition of the church year includes both
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the general Christian festivals and a number of festival days particular

to the Moravian Church (COUF #681). The Moravian festival days are
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explained in Chapter 2.2.9. Here, we want to outline some “treasures” of

our tradition in celebrating Christmas, New Year’s Eve, Holy Week, and
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Easter.
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6.4.1. Christmas
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The most distinctive part of the Moravian tradition for celebrating Christ-
mas is the Candle Light Service, where either the children or all partici-
pants receive a small candle as a sign of Jesus Christ being born as the
light of the world (John 8:12 and 12:46, Luke 1:78-79). The tradition goes
back to 1747, when Moravian Bishop Johannes de Watteville conducted a
Christmas Eve service for children in which lit candles tied with a small
red ribbon were distributed. According to the church diary, Bishop de
Watteville explained to the children the happiness that comes to people
through Jesus, “who has kindled in each little heart a flame which keeps
burning to their joy and our happiness”. To make the point even clearer,
each child then received a little lighted wax candle, tied round with a

137
red ribbon. The minister ended the service with this prayer, “Lord Jesus,
kindle a flame in these children’s hearts, that their hearts may become
like yours”. The report concludes, “hereupon the children went full of
joy with their lighted candles to their rooms and so went glad and happy
to bed”.

Current practice
The Candle Light service at Christmas is known in many provinces.
Moravian missionaries took the custom of this service with them to Lab-
rador and Pennsylvania, to Tibet and Suriname, to the Caribbean and
South Africa, and people in each part of the world adapted it for their
own use. In North America, many Moravian congregations have a Can-
dle Light Love Feast on Christmas Eve. In the British Province, the prac-
tice has evolved to become the tradition of the Christingle, with a more
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elaborate symbolism. A Christingle consists of an orange, representing

the world, with a lighted candle to represent Christ, the Light of the
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World. Nuts, raisins and sweets on cocktail sticks around the candle rep-
resent God’s bounty and goodness in providing the fruits of the earth.
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Red paper, forming a frill around the base of the candle, reminds us of
the blood of Christ shed for all people on the cross at Calvary.
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6.4.2. New Year’s Eve

There are several traditions in the Moravian Church to mark the turn
of the year. One is the custom, still practiced in some provinces, to read
a report about the events of the past year. This report is known as the
“Memorabilia,” which means “things to be remembered,” and is pre-
sented by the pastor to the congregation and then placed in the church
archives. Another custom is the practice of using the new edition of the
Moravian Daily Texts, or another collection of suitable scripture read-
ings, to draw by lot individual watchwords for ministries and members
of the church, as a source of inspiration, guidance, and encouragement
for the new year.

138
 Finally, there is the tradition of the Watch Night service on New Year’s
Eve, which is way to celebrate the changing of the years in a worship-
ful manner. The Watch Night service might include scripture readings,
hymns, prayers, and a short sermon, as the congregation awaits mid-
night. The signal for the changing year is given by the organ or by the
band, which leads the congregation in singing the traditional chorale
“Now thank we all our God with heart and hands and voices” or another
suitable hymn. In some places, it is customary that the pastor’s sermon
is cut off in mid-stream by the music. This interruption symbolizes the
teaching that Christ could return at any minute and reminds everyone of
the need for spiritual readiness. Then the watchwords from the Moravi-
an Daily Texts for the first day of January are read and the service closes
with words of prayer for the guidance of God during the new year and
a benediction.
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6.4.3. Holy Week

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Holy Week, also known as “Passion Week,” is the week that runs from
Palm Sunday to the Saturday before Easter and serves to commemorate
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the last days of the earthly life of Jesus, his crucifixion, and his burial.
The traditional Moravian observance of Holy Week is marked by a series
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of daily services that follow the events in the passion story as described
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in the Gospels. It can be a week of profound reverence and prayer, as we

accompany Jesus on his road to Calvary and meditate on the life and suf-
fering of our Lord.

Biblical Background
The four Gospels of Matthew, Mark, Luke, and John record the words
and deeds of Jesus. More than a quarter of these narratives are devoted
to Holy Week, from Jesus’ entry into Jerusalem on Palm Sunday, through
his cleansing of the temple, disputes with religious leaders, teaching
about the end times and celebrating the Last Supper with his closest fol-
lowers, to his arrest, trial and crucifixion, and the report about his burial.

139
While biblical scholars have rightly noted the differences and distinctive
perspectives of the four Gospels, they all contribute to a larger view of
Christ’s passion. A harmony of the Gospels (an attempt to merge the four
accounts into one) is used for the purpose of the Moravian devotional
meetings during Holy Week.

Current Practice
The way in which Holy Week is observed in different Moravian prov-
inces varies greatly. In some places there is a service on every day; other
places have less services. There are also different versions and transla-
tions of the readings that are used during Holy Week. In some provinces,
Holy Week is celebrated with ecumenical services.
In English speaking provinces, the scriptural readings are known as
“Readings for Holy Week” or “Passion Week Readings”. There is a selec-
fin

tion of readings for each day. The services for Holy Week usually take
place in the evening. The pastor or a lay leader reads the chapter for the
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day section by section, and the congregation responds to each section

with appropriate hymn stanzas. There is no preaching.
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The starting point for the readings is usually Palm Sunday and the
story of Jesus entering Jerusalem (Matt. 21:1-9). One particular feature of
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our tradition is the singing of the Hosanna anthem, a musical piece by

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Moravian composer Christian Gregor that presents the words of Matt.

21:9 in a call and response way between the choir and the congregation.
Sometimes, a children’s choir takes part to illustrate what Jesus says in
Matt. 21:16: “Have you never read, ‘Out of the mouth of infants and nurs-
ing babies you have prepared praise?’”
On Maundy Thursday, the day when Jesus celebrated the Lord’s Sup-
per with his disciples, many Moravian congregations have a special Holy
Communion service. On Good Friday, the service marks the time of Je-
sus’ death on the cross and how he was laid to rest in the grave. Some
Moravian congregations hold a Tenebrae service, which expresses the
sombre mood on this day. On Holy Saturday, some congregations offer a

140
service to reflect on the spiritual meaning of the fact that Jesus – when he
had accomplished the work of salvation – rested in the grave. Tradition-
ally, this day is known as the Great Sabbath, and in some congregations
a special Love Feast is held, which forms an appropriate transition from
the thoughts of the passion of the Lord to the glory of his resurrection.
Likewise, many congregations that have their own graveyard (see sec-
tion 6.5.2.) invite their members to assist in cleaning up and preparing
the graveyard for Easter morning. This can be a truly uplifting event,
when grandparents, parents, children, and grandchildren share in the
work and share stories of those who are buried in God’s Acre.

6.4.4. Easter Morning

The resurrection of Christ is celebrated in many Moravian congregations
with the Easter Morning Sunrise service. People gather in the church at
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dawn to hear the message of Easter. The pastor greets the congregation
with the affirmation “The Lord is risen,” and the people in the congrega-
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tion respond: “The Lord is risen, indeed”. The service continues with the
Easter Morning Litany, which is composed of passages from the Bible
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and the ancient creeds expressing our faith in the triune God. The sec-
ond part of the service, which is mostly observed in those congregations
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that have their own graveyard, is a procession from the church to the
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graveyard. In the Gospels we read that the women went to the grave of
Jesus at the time when the sun was rising and found that it was empty
because Jesus had risen (Mark 16:1-8). In a similar way, the members of
the congregation gather at the graves at the time of sunrise to celebrate
the power of the resurrection message. In some places it is customary to
read out the names of those who have died in the year since the previous
Easter.

History
The first Easter Morning Sunrise service took place in Herrnhut in 1732
and was initiated by a group of single brothers who decided to have a

141
prayer meeting on the Hutberg mountain where the Moravian graveyard
was located. Like the first disciples they wanted to spend this morning
visiting the graves. In later years, Count Zinzendorf linked the Moravian
tradition of the Easter Morning Sunrise Service to an example from the
Greek Orthodox Church. Soon it became customary that the whole con-
gregation was processing to the graveyard on Easter morning, accompa-
nied by the brass band, just as they would go there for funerals. In many
places this is a very moving and popular service, attracting the attention
of many who are not members of the Moravian Church. In Winston Sa-
lem, several thousand people come to the Sunrise Service every year.

6.5. Moravian Sanctuaries and God’s Acre

In this last section we want to touch briefly on the Moravian under-
standing of worship space, as expressed in the architecture of Moravian
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church buildings. The tradition of Moravian gaveyards is also included

in this section because the pattern of God’s Acre reflects in some way the
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design of Moravian sanctuaries.

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6.5.1. The Architecture of Moravian Sanctuaries

Church buildings and sanctuaries in our worldwide Unity are very di-
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verse, reflecting differences in local architecture, building materials,

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and cultural traditions. In many provinces, sanctuaries of the Moravian

Church look much like the sanctuaries of other Protestant denomina-
tions. Characteristic for the Moravian tradition is the tendency to build
churches that are simple and functional. Often, the color white is used
for the interior, and sometimes the church has a symmetrical design
with a side for the brothers and a side for the sisters, even though most
Moravian congregations no longer observe separate seating of men and
women. Moravians believe that church buildings are important, but they
do not belong to the “essential” things (see Chapter 3.2.). While King Sol-
omon built the Jewish Temple as a house for the Lord (1 Kings 6:1), no such
building is necessary for Christian believers, as they themselves form a

142
spiritual temple for God (1 Cor. 3:16-17, Eph. 2:19-22). This is reflected in
the Moravian wisdom that our sanctuaries do not require elaborate orna-
ments because their greatest beauty are the members of the congregation.

History
The ancient Unity had very simple places of worship, often indistin-
guishable from regular houses. As an illegal minority group they were
not allowed to erect major church buildings. In the renewed Moravian
Church, we find a distinct type of sanctuary, known as meeting hall or
“Saal,” which was essentially a large meeting house where the whole
congregation of a Moravian settlement could come together. This design
was used for the Herrnhut Church (1757) and was implemented in most
of the Moravian settlement congregations. The building is divided into
the “Sisters’ Side” and the “Brothers’ Side,” each with its own entrance.
fin

Inside, there is no altar or pulpit; only a simple table stands slightly

elevated on one of the long sides of the hall. The person who conducts
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worship is easily visible but not completely separated from the com-
munity. The benches are painted white and moveable, so they can
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Interior of the Moravian Church at Christianfeld

143
be arranged differently according to the needs of different types of wor-
ship. On the two short sides of the hall are balconies, one serving to seat
visitors, the other providing space for the organ and the choir. The sing-
ers and musicians who are located above the congregation, thus symbol-
ize the heavenly “church triumphant” (see section 6.6.2.). The interior is
painted white. Believing that Christ has cleansed his people from sin,
the Moravians regarded white as the color of hope, joy, and purity. So the
white interior symbolizes the “white robe” of the congregation.

6.5.2. God’s Acre

Many Moravian congregations around the world have their own grave-
yards. Often they are called “God’s Acre.” This name reflects the tra-
ditional Moravian understanding that for Christian believers the burial
place is like a field dedicated to God where the bodies of the dead are
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sown like seed in hope of the resurrection. Most of these graveyards

have a similar appearance, which is characterized by simplicity and uni-
al

formity. The graves are placed one next to the other in chronological or-
der. They are marked by similar and very simple gravestones, which are
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usually placed flat on the ground. Sometimes men (brothers) and women
(sisters) are buried in different sections. The design of the God’s Acre
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thus reflects the traditional seating order of a Moravian sanctuary. When

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a member of a Moravian congregation dies, the burial service usually

includes a gathering on “God’s Acre” with prayers at the graveside. In
addition, God’s Acre is often used as gathering place for the traditional
Moravian Sunrise service on Easter Morning.

Biblical background
The importance of proper burial places is attested to in the Old Testa-
ment, for example when Abraham bought the field of Ephron as a burial
place for his wife and himself (Gen. 23). Jesus, after he had died on the
cross, was buried in a tomb that had never been used before (Luke 24,53).
On the third day, early in the morning, his disciples found the tomb

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empty (Mark 16:1-4). The early Christian believers recognized Jesus as
“the first born of the dead” (1 Cor. 15:20, Rev. 1:5), who offered to them
the hope of resurrection (John 11:25; 12:24; 14:19). The Apostle Paul writes
that those who have fallen asleep in Jesus will be brought back to life by
the power of Christ’s resurrection (1 Thess. 4:14). What is now sown in a
perishable body will be raised in glory (1 Cor. 15:42-43).

History
The “God’s Acre” at Herrnhut (laid out in 1730) forms the model for most
traditional Moravian cemeteries. It is still in use and has more than 6000
graves, including those of Count Zinzendorf, Christian David, Leonhard
Dober, and many missionaries. Here, the first Easter Morning Sunrise
service took place in 1732. As the Moravians went to other places, a typi-
cal “God’s Acre” was usually part of their new settlement. Over time,
fin

Moravian burial practices came to include elements of the surrounding

culture and followed local customs and traditions, especially in mission
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areas. Accordingly, the burial practices in the Moravian Unity are very
diverse today.
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Pastoral Relevance
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Moravian graveyards are a testimo-

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ny to our faith in the resurrection of

Christ. Sometimes scripture passag-
es such as John 11:25 or 1 Cor. 15:20
are inscribed on the entrance gates.
The even rows of graves mirrors the
seating order in church and suggest
the image of a dormitory where the deceased rest in the Lord or the image
of a garden where those who have fallen asleep are awaiting the harvest
time of the resurrection. The traditional design of a Moravian graveyard
also testifies to a strong belief that in death all people are equal before
God. Thus all gravestones are similar. There are no special monuments

145
to distinguish the graves of the rich from those of the poor. Most impor-
tantly, the graveyard itself forms a symbol of the Church Triumphant. It
is a place where we remember those who have gone to be with the Lord
(1 Thess. 4:17). Accordingly, some Moravian burial liturgies include the
prayer that Christ may keep us in everlasting fellowship with the Church
Triumphant.

Yes, God’s Acre is a place to mourn and to remember those who have
died, but it is also a place where we rejoice because we know that even
though our loved ones are no longer here on earth with us, they are now
living with Jesus. God’s Acre is a place of peace, hope, and faith.

Questions for Discussion

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• Why do Moravians gather regularly for worship?

• What do you like best about worship in your church?
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• Why do Moravians use so much music in worship?

• What makes Moravian worship “Moravian”?
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• Are there special Moravian rituals or traditions that are meaningful

to you?
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• Are there any Moravian traditions that you are not familiar with and
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would like to experience?

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Resources:
Linyard, Fred and Phillip Tovey. Moravian Worship. Bramcote, Notting-
ham: Grove Books, 1994.
Fries, Adelaide. Customs and Practices of the Moravian Church. 4th edition.
Bethlehem: Moravian Church in North America, 2003.
Williams, Henry L. “The Development of the Moravian Hymnal.” Trans-
actions of the Moravian Historical Society XVIII (1962): 239-266.
Knouse, Nola Reed, and C. Daniel Crews. Moravian Music: An Introduc-
tion. Winston-Salem: Moravian Music Foundation, 1996.
– At the Lamb’s High Feast We Sing: Moravian Celebration of Holy Com-
munion. Winston Salem, NC 2012.
Van den Bosch, Ben. The Origin and Development of the Trombone Work of
the Moravian Churches in Germany and All the World. C. Daniel Crews,
translator. Winston-Salem: Moravian Music Foundation, 1990.
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 t
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 Chapter 7

“TELLING GOD’S STORY

– DOING GOD’S WORK”:
MORAVIAN PERSPECTIVES
ON MISSION AND
SOCIAL MINISTRY
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The call to mission outreach and ministry to people in need has a promi-
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nent place in the life of the Moravian Church. This is reflected in the Ground
of the Unity: “The Unitas Fratrum recognizes the Word of the Cross as the
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center of Holy Scripture and of all preaching of the Gospel and it sees its pri-
mary mission, and its reason for being, to consist in bearing witness to this
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joyful message” (GOTU #4). “Our Lord Jesus entered into this world’s misery
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to bear it and to overcome it. We seek to follow Him in serving His people.
Like the love of Jesus, this service knows no bounds. Therefore we pray the
Lord ever anew to point out to us the way to reach our neighbors, opening
our heart and hand to them in their need” (GOTU #9). In this chapter you will
learn about the history and current practice of Moravian missions and about
various forms of social ministry and outreach in the Moravian Church.

Many thanks to Br. Sam Gray, who prepared the first draft of this chapter,
to Br. Tasche, who provided additional material, and to all who helped in
the revision with important insights and helpful corrections and comments.
Proclaiming the Gospel of Jesus Christ was an important concern for
the first Christian believers. When Jesus Christ appeared to the disciples
at the time of his ascension, he gave them the “Great Commission” to
go forth and “make disciples of all nations” (Matt. 28:19). Many of the
Apostles witnessed to the Jews, whereas St. Paul became one of the first
missionaries to go to the nations outside of Israel. The mission work of
the early church continued for many generations, resulting in the spread
of Christianity throughout of the Roman Empire, reaching Northern Af-
rica, the Middle East, India, and many parts of Europe. At the end of
the Middle Ages, the European countries were almost fully Christian-
ized. For this reason, mission was not an important topic at the time of
the Protestant Reformation. Luther and other Protestant church leaders
believed that the “Great Commandment” had been fully completed. The
question of mission began to arise when European explorers discovered
fin

new countries and continents and met ethnic groups that had never re-
ceived the Gospel. The Moravian Church belongs to the pioneers of Prot-
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estant mission that responded to this challenge in the eighteenth century.

Sometimes it has been claimed that the Moravians were the first to
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begin Protestant world mission. This claim is not quite correct. The first
Protestant missionaries to go to another country were sent out from the
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town of Halle to India in 1706 through the Pietist leader August Her-
t

mann Francke, about 16 years before the founding of Herrnhut. Count

Zinzendorf attended Francke’s school at Halle and even got to meet these
missionaries when they returned on furlough. Their example was a great
inspiration to him and strengthened his commitment to devote his life
to the expansion of Christ’s Kingdom. While the Halle mission was re-
stricted to one location, the Moravians were the first to make a systematic
effort to build a mission network across the globe.

7.1. The Beginning of Moravian Missions

The “initial spark” for Moravian missions was an event that happened
in 1731. Count Zinzendorf was invited to attend the coronation of King

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Christian VI in Denmark. He spent some time at the Royal Court in Co-
penhagen, where he met a black servant by the name of Anthony Ulrich.
He had been a slave of African descent in the Danish West Indies and
had been brought to Denmark to be one of the King’s servants. Anthony
was a big attraction for all festival guests, as most Europeans at that time
had never seen a black man. Zinzendorf, however, was not interested
in the color of the skin, but rather wanted to hear what Anthony could
tell him about his life and spiritual yearning. So Anthony told him that
he was originally from West Africa. Cruel traffickers had captured him
together with hundreds of other black men and women and brought him
by ship to the Caribbean, where he was sold as a slave to do hard labor on
the sugar cane plantations of Danish colonists. The slaves were treated
very badly; they were beaten and tortured. No one looked after their
health and education. Children were separated from their parents, wives
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from their husbands. Even though the slave owners claimed to be Chris-
tians, the slaves were excluded from church and did not know anything
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about the Gospel.

Zinzendorf was badly shaken by this story and began wondering
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whether this was a call for the Herrnhut congregation to send mission-
aries to the West Indies. On the next day he invited Anthony to come to
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Herrnhut and tell the congregation of the conditions of the slaves on St.
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Thomas and of their need for the Gospel to be preached to them. On July
29, 1731, Anthony arrived in Herrnhut and had the opportunity to speak
at an evening service about the inhumane conditions of the Caribbean
plantations and the spiritual distress of the black slaves.
After Anthony had spoken, two young men, Leonhard Dober and
Tobias Leupold, had an inward feeling that God was calling them to be
missionaries among the slaves. They wrote to Zinzendorf and offered to
go to St. Thomas, emphasizing that, if necessary, they would be willing
to become slaves themselves in order to bring the Gospel to the slave
population. The Count read the letter to the Herrnhut congregation, but
did not reveal their names. There was much doubt and reluctance in the

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congregation about such an undertaking. It was decided to spend some
months in prayer to discern whether this step was indeed God’s calling.
Eventually, a congregational meeting was held and the decision was put
to the lot. Tobias Leupold’s lot was a negative one, but Leonhard Dober
drew a slip of paper bearing these words: “Let the lad go, for the Lord is
with him”. The voice of the lot was decisive, and for the first time in the
history of Protestantism a congregation had deliberately resolved to un-
dertake the task of preaching the Gospel to those who had never heard it.
Leonhard Dober was joined by the carpenter David Nitschmann as
travel companion, and at three o’clock in the morning of August 21, 1732,
the two men set out on their journey. They wore simple clothing and
did not carry anything more than bundles on their backs. On foot, they
walked nearly 1000 kilometers from Herrnhut to Copenhagen and ar-
rived with very little money. They were laughed at as a brace of fools.
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“We shall work,” replied Nitschmann, “as slaves among the slaves.”
Through the assistance of some nobles in the Royal Court, they received
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passage on a ship, which brought them to St. Thomas. They arrived on

December 13, 1732.
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According to the plan, David Nitschmann stayed only for a few

months, long enough to help Leonhard Dober find lodging and begin his
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missionary work. Through Anthony’s sister Anna the Moravians estab-

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lished first contacts with the slaves. Then Dober carried on alone for 15
months, experiencing hunger and sickness, yet also gaining the trust of
some of the slaves. In talking to them one by one he stirred up interest in
the Gospel, so that eventually a few were led to confess faith in Christ.
One of these, the boy Carmel Oly, joined Dober as he returned to Herrn­
hut in 1734. He was baptized in Germany on August 22, 1735, as one of
the “first fruits” of the message of the Gospel. Even more significant for
the success of the mission was the conversion of Rebecca, a former slave,
who married the missionary Matthias Freundlich. She became one of the
most effective Moravian evangelists and helped build the first Moravian
congregation outside of Europe. Eventually she was ordained as a dea-

152
con and became the first woman of African descent to be a missionary to
Africa (see Chapter 5.3.).
After the beginning in St. Thomas, the flow of missionaries from
Herrn­hut increased quickly. In 1733 three brethren went to Greenland;
in 1734 another group went to the Carribean, and some missionaries
were sent to Lapland and Georgia. In 1735 the first Moravians arrived
in Suriname, and two years later Moravian missionary Georg Schmidt
reached South Africa. After ten years, Moravian missionaries could be
found in North America, Africa, Asia, and Eastern Europe. The mission-
ary expansion of the Herrnhut congregation during this decade stands
unparalleled in Christian history. More than 70 Moravian missionaries,
from a community of less than 550 inhabitants, had answered the call by
1742. When Zinzendorf died in 1760, some 226 men and women had gone
out from Moravian communities to the various mission fields, which was
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approximately 5 percent of the total membership. Few of them were or-

dained pastors; mostly they were lay people, trained in some trade or
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craft. The death toll was considerable, as many faced hazardous jour-
neys, adverse climatic conditions, and violent hostility. Yet, they were
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filled by determination and trust that their service was not in vain as
they brought the Gospel of Jesus Christ to people around the globe.
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7.2. Zinzendorf’s Mission Approach

Count Zinzendorf was one of the great pioneers in missiology (the study
of the purpose and method of missions). He believed that Christian-
ity should be separated from European culture. Other churches tried to
teach people European civilization before they could be Christians. They
had to pray in European languages and learn European ways. Zinzendorf
taught the Moravian missionaries that they should learn to live in the
culture of the native people. When the Holy Spirit came to the apostles
at Pentecost, people from a great number of nations all heard the Gos-
pel preached to them in their own language. So Moravian missionaries
should learn the language of the people before preaching to them. They

153
should trust that, through the leading of the Holy Spirit, people from
different languages and cultures would understand the Gospel in their
own way. This was a new concept in Protestant churches and often it
was a great challenge for the missionaries, but they believed that the
Holy Spirit would help them in translating just as the Spirit helped the
apostles. Even if they could not speak with eloquence the Spirit would
still touch hearts. God has created all people and all cultures; therefore
all languages can be used to praise God. God has redeemed all people;
therefore the story of Christ can be preached in all languages. The nature
of God’s salvation is universal, therefore individuals from “every tribe
and tongue and people and nation” (Rev. 5:9) are called to be part of the
Body of Christ.
The Moravian approach to mission evolved out of the practical experi-
ences and needs in the mission fields, but it was also significantly shaped
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by the theology of Zinzendorf. This included the following six ideas:

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a. The main objective of mission work was, in Zinzendorf’s words, “to

win souls for the Lamb.” Zinzendorf was convinced that Christ’s pul-
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pit was as wide as the whole earth and that therefore Moravian mis-
sionaries should go the ends of the world to preach the Gospel, espe-
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cially to people and ethnic groups that lived in remote and neglected
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places.
b. Zinzendorf emphasized that the power of missionary witness came
from personal faith. Moravian missionaries should proclaim the good
news because they had themselves experienced God’s grace through
the death of Jesus Christ. The incentive for mission was the love of
God rather than the glory of God. This means that compassion rather
than glorification, weakness rather than strength, service rather than
mastery was the point of departure for Moravian Mission.
c. For Zinzendorf, mission played an important role in preparing for the
coming Kingdom of Christ. The task of missionaries was to sow the
seeds of the Gospel, making the message of salvation available to all

154
 who would be open to hear it. The first goal was not to convert the
masses but to make a beginning among those whom the Holy Spirit
had called to be “first fruits” of their people (see Rev. 14:4).
d. Zinzendorf believed that success in mission was God’s work, for it
was Christ who saves souls, not the missionaries. He cautioned the
Moravians that not every effort would immediately be blessed with
success. Sometimes, only a few people would respond and missionar-
ies should be patient. Or it could be that no one would respond. In this
case, missionaries should consider whether God had other plans.
e. Zinzendorf also advised the missionaries to avoid all forms of coer-
cion and colonialism. True conversion required a personal response
from the heart. The best and most effective approach was the mis-
sionaries’ own conduct and example. They should quietly live in such
a way that the indigenous people were compelled to ask, “who is it
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that makes such people?” Then it was the right moment to give their
testimony of faith.
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f. Finally, Zinzendorf taught that, rather than preaching about abstract

doctrines, Moravian missionaries should focus on the message of
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Christ as the incarnate and crucified Savior. Most nations, Zinzen-

dorf argued, have some understanding of the existence of God, but
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they do not know Christ. Accordingly, the missionaries should speak

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about how Jesus was born, how he healed and taught people, and
how he shed his blood for the forgiveness of sins. The boundless love
of Christ, as seen in his sacrifice, will have the power to overcome the
hearts of the gentiles.

The guidelines for missionaries endorsed the concept of self-sufficiency,

both for the missionary and the indigenous population. Especially in
the beginning, many Moravian missionaries were craftsmen who had
no other income than from the labor of their own hands. But this was
helpful for building rapport with local people. An important innovation
was the establishment of indigenous leaders and “native helpers” who

155
assisted in worship leadership, pastoral care, and preaching in the local
language. Some Moravian customs were brought to the mission fields,
such as hymns, worship style, and church organization in small groups.
Yet, Zinzendorf was careful to respect the cultural particularities of the
indigenous population and admonished the missionaries not to measure
others by the “Herrnhut yardstick.” It was very important for Moravian
missionaries not only to preach about the love of Christ, but to show
this love in their actions and service on behalf of the local people. They
established schools and offered medical help. They tried to improve
working and living conditions. They stood up for the interests of their
flock. They strove to combine pastoral care with care for the body and
concern for social conditions. They were eager to treat the indigenous
people as brothers and sisters, who were in their eyes just as important
and valuable as anyone else. In many of these efforts Moravian missions
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flourished. Most importantly, for the Moravians mission was a concern

and practice of the whole church. Those who served on the mission field
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were supported by the congregations at home, both spiritually in prayer

and practically through material help. Missionaries were sent out by the
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whole church and maintained close contact through letters and reports.
As a result, mission very soon formed an integral part of Moravian iden-
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tity. As Zinzendorf once said, every believer is called to be a missionary

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at the place where he or she lives.

7.3. “First Fruits”

Count Zinzendorf instructed the missionaries to look for the “first
fruits.” These were the individuals whom the Holy Spirit had prepared
to be the pioneers of the Christian faith among their people. When some
“first fruits” have been found, then the door has been opened to the Gos-
pel and the missionary work will continue. As Zinzendorf said, “We are
looking for first fruits from different nations. When we’ve got two, three,
or four, we will leave it up to our Savior what he will do through them”.
Looking toward the coming of Christ’s Kingdom, Zinzendorf and the

156
Moravians considered it important to reach out to as many different eth-
nic groups as they could.
The Moravian way of speaking about “first fruits” reflected some
ideas from the Bible. According to the Hebrew understanding, the first
fruits from the harvest are offerings that belong to God (see Ex. 23:19).
The Prophet Jeremiah called the people of Israel the “first fruits” of God
among the nations (Jer. 2:3). In the New Testament, those who were the
first to convert to the Christian faith are called the “first fruits” of God’s
spiritual harvest (see Rom. 16:5, James 1:18). Finally, the Book of Revela-
tion presents us with the vision of a crowd of 144,000 believers who are
gathered around the Lamb on Mount Zion and states that these are the
ones who “have been redeemed from humankind as first fruits for God
and the Lamb” (Rev. 14:4). Another passage from the Book of Revelation
adds that a multitude “from all tribes and peoples and tongues” is going
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to stand “before the throne and before the Lamb, clothed in white robes
with palm branches in their hands,” joining in the everlasting praise of
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God (Rev. 7:9-11).

Count Zinzendorf’s vision of the “first fruits” is vividly portrayed in
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the famous “First Fruits Painting,” which was created by the Moravian
painter John Valentin Haidt in 1747. The image below is now kept in the
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church of the Moravian congregation at Zeist in the Netherlands.

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Museum Het Hernhutter Huis Zeist
© Foto: Fred Manschot / Mel Boas

157
 The image shows about 20 individuals from many different cultures,
including enslaved Africans and Native Americans, who are worshiping
Christ in heaven. One man is from Greenland, another one from South
Africa. About 14 different mission fields are represented. Each person in
the painting is a convert who has died in the faith. Each one is shown
wearing his or her national clothing, some are holding palm branches in
their hands. They are assembled with different skin tones, different lan-
guages and customs, but are united in worshiping Christ, their crucified
and risen Lord. In this way, the painting shows both the global reach and
the inclusiveness of Moravian missions.

7.4. The Progress of Mission Work

The scope of Moravian missions is truly astounding, given the small
size of the Moravian Church. August Gottlieb Spangenberg, the leader
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of the Moravian Church after Zinzendorf’s death in 1760, continued to

emphasize the importance of mission and encouraged new missionary
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ventures. In 1765, Moravians moved to Russia to reach out to the Cal-

muck people and a new mission was begun on Barbados in the West In-
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dies; in 1771 a mission station was established in Labrador, and in 1792 a

group of three missionaries were sent to South Africa. David Zeisberger
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and John Heckewelder were important missionaries among the North

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American natives.

“The Power of the

Gospel” – painting by
Christian Schuessele

David Zeisberger preaching to the North American Indians

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Under the leadership of Spangenberg, the Moravians were concerned
to build up congregations, schools, and economic enterprises. They es-
tablished missionary societies and published books and journals that
reported about the history and experience of Moravian missions. Their
example contributed greatly to the missionary awakening among Evan-
gelicals in England at the end of the eighteenth century, including the
Baptist leader William Carey, who is sometimes called the Father of
modern Protestant missions. At a meeting of Baptist ministers in Eng-
land, when the founding of a mission society was discussed, Carey took
a stack of Moravian mission reports, placed them on the table before the
eyes of the gathered assembly, and called out: “see what these Moravians
have done!”
One difficult topic for Moravian missions in the Caribbean context
was dealing with slavery. The Moravians felt called to reach out to the
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population of African slaves, affirming their humanity as children of

God. They were appalled by the inhumane treatment of the slaves, espe-
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cially the practice of brutal punishments and the separation of families.

Still, Moravian missionary leaders were reluctant to speak out against
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slavery. This was, in part, because they believed that slavery was part
of the Biblical world-view, as slaves are frequently mentioned in the Bi-
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ble. Another reason was that any outspoken rejection of slavery would
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have closed the doors for Moravian missionaries to evangelize on the

plantations of slave owners. There are also some cases where Moravian
missionaries themselves bought and owned slaves for the support of the
mission stations, for example on St. Thomas and other Caribbean islands.
This was in part an economic necessity in a slave economy, but the Mora-
vians hoped that they could show the world that enslaved people could
still be treated humanely and brought into the fellowship of the church.
In the first half of the 19th century, it was recognized that the message
of Christian love and brotherly fellowship is totally incompatible with
the practice of slavery. For the indigenous Moravian congregations in
the Caribbean region, the abolition of slavery was a significant event (on

159
August 1, 1834, in the British colonies; on July 3, 1848, in the Danish colo-
nies; and on July 1, 1863, in Suriname), which was joyfully celebrated and
which continues to be remembered in special church holidays.
From the nineteenth century to the present, there have been many
more attempts to reach new mission fields. Particularly important was
the beginning of mission work in Tanzania in 1891. From there the Mora-
vian Church has spread throughout East-Central Africa (Burundi, Con-
go, Rwanda, Sierra Leone), experiencing significant growth.
The progress of Moravian missions to non-Christian people over the
course of more than 280 years can be seen in the following timeline:

1732 St. Thomas, Virgin Islands

1733 Greenland (transferred to Danish Lutheran church in 1900)
1734 Lapland (Missionaries withdrawn in 1735)
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1735 Savannah, Georgia (Missionaries withdrawn in 1740)

1736 Guinea Coast, Africa (Missionaries withdrawn in 1741)
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1737 South Africa, first attempt (Missionary withdrawn in 1743)

1738 Ceylon (Sri Lanka) (Missionaries withdrawn in 1741)
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1738 Dutch Guyana, now Suriname

1739 Algiers, Africa (Missionaries withdrawn in 1740)
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1740 St. Croix, Virgin Islands

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1741 native American Indians in Pennsylvania and New York

1747 Persia (Missionaries withdrawn in 1748)
1752 Egypt and Abyssinia (Missionaries withdrawn in 1782)
1754 St. John, Virgin Islands
1754 Jamaica
1756 Antigua, West Indies
1759 Danish East Indies (Missionaries withdrawn in 1795)
1765 Barbados, West Indies
1765 Kalmuck Tartars in Russia (Sarepta)
1771 Labrador
1777 St. Kitts, West Indies

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1790 Tobago
1792 South Africa, Western Province
1800 Cherokee Mission, Springplace, Georgia (forced to withdraw by
US government in 1831), relocated to Oklahoma in 1837 (mission-
aries withdrawn in 1890)
1827 Tobago, West Indies
1828 South Africa, Eastern Province
1849 Nicaragua (Mosquito Coast)
1856 Himalaya (North India, Tibet)
1867 Palestine (Lepers’ Hospital)
1878 Guyana
1885 Alaska (Bethel)
1890 North Queensland Australia (withdrawn in 1922)
1890 Morongo Reservation California
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1890 Trinidad
1891 Tanganyika (Southern Highlands of Tanzania)
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1897 Unyamwesi, Western Tanzania

1907 Dominican Republic (merged with United Protestant Church af-
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ter 1957)
1930 Honduras (Mosquito coast)
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1968 Rukwa, Southern Tanganyika (Tanzania)

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1975 Mbeya, Tanzania

1989 Zambia
1990’s China (until 2002 when missionaries resigned)
1990’s Kigoma, Tanzania
1990’s Eastern Tanzania and Zanzibar
2001 Malawi, South-West Tanzania
2005 Northern Tanzania
2007 Peru and the Democratic Republic of Congo
2010 Sierra Leone
2013 Cuba Mission Area officially organized

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7.5. Moravian Mission Today
The Unity Synod of the worldwide Moravian Church in 1957, which gave
former mission fields the opportunity to become regular self-governed
provinces, marks the beginning of what we can call the “globalized Mora-
vian Church.” Today, the Unitas Fratrum consists of 24 provinces that all
enjoy equal standing and a large measure of autonomy. This situation
has resulted in new waves of mission, service, and church growth. The
European and North American mission boards and societies continue to
play a strong role in a number of areas, such as the support of schools
and hospitals, providing human and financial resources for ministries
in other provinces, and facilitating the communication of information.
The newest initiatives of mission, however, originate in the provinces
of the global South. Today, the work of bearing witness to the Gospel is
taking place in a wide variety of contexts. In the words of Latin Ameri-
fin

can theologian Samuel Escobar, “people everywhere are reaching people

everywhere!”
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The clearest evidence of the movement away from the North to the
South, which means from Europe and North America to Africa and the
dr

Caribbean region, is the tremendous growth of the Moravian Church

in Africa and to a lesser extent in the Caribbean with no (or very little)
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involvement of missionaries from Europe and North America. In 1731,

t

all members of the Moravian Community lived in Europe. In 1900, there

were about 134,000 members. Only 28% of them lived in Europe and
North America; 72% lived in Africa and the Caribbean. By 1977, there
were 427,000 members, 79% of whom lived outside of Europe and North
America. As of 2019, the worldwide Moravian Church has grown in
membership to over one million. While church membership in Europe
and North America has experienced a gradual decline (a trend compa-
rable to other denominations in these regions), the Moravian provinces
and mission areas in Africa and the Caribbean have almost tripled their
membership.

162
 It is important to note that the current structure and organization of
the Unitas Fratrum includes the category of “Mission Areas.” These are
defined in our Church Order as areas where the Moravian Church is do-
ing mission work either “within a country where the Church is already
working and established but where there are people and communities
unreached by the Gospel” or “in a country or area where the Church has
not previously had any work” (COUF #800). The Church Order also out-
lines the process for the recognition, authorization, and organization of
Mission Areas. As of 2019, there are 17 Mission Areas (11 of them in Afri-
ca and 8 in the Caribbean, South America and Asia), and two prospective
Mission Areas in Africa. Newer trends in mission include the emergence
of the Moravian Church in Cuba, which began without the presence
of foreign missionaries in 1998 and is now supervised by the Southern
Province in North American. The Southern Province also guides the
fin

new work in Sierra Leone (officially recognized in 2010), which is the first
modern Moravian mission endeavor in West Africa.
al

While the worldwide participation in Christ’s mission is certainly our

desired goal, it is not without its challenges for the Moravian Unity. Be-
dr

yond the obvious obstacles presented by difficult travel conditions, lack

of financial or human resources, and cultural differences, we face the
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challenge of making sense of our distinctive denominational identity

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as Moravians. Questions such as “what makes our mission Moravian?”

and “what makes a new church Moravian?” can often be difficult to an-
swer. The proclamation of the message of the Gospel takes on many dif-
ferent forms throughout the Moravian world. The message itself is not
changed, but often the emphasis and approach will differ. Certainly, the
primary concern of Moravian mission and service throughout the world
must be to serve and to proclaim Christ, rather than focusing on who
we are as Moravians. Still, being part of a larger church organization re-
quires some understanding and appreciation of our principles, where we
come from, and how we are connected. Thus, a shared understanding of
our Moravian identity is important. As our Moravian tradition contains

163
many valuable and helpful insights for living the Christian faith, teach-
ing about our beliefs, values, and history may be an important part of
doing mission. It is a common experience that people who come to the
Moravian Church sincerely want to know what it means to be a Mora-
vian. What a great teaching opportunity! We hope that this curriculum
will be a useful resource for this task.
Another challenge for Moravian mission in many parts of the world
is the presence or influence of Pentecostal and Charismatic movements.
Sometimes, representatives of these groups claim that their faith and
spiritual practices are better than that of other churches and that some of
their specific experiences such as speaking in tongues or the baptism of
the Holy Spirit are necessary for being a true believer. To this challenge
the Unity Synod of 2009 offered the following response: While we rec-
ognize “the presence of the gifts of the Holy Spirit within the Church,”
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we do not believe “that individual believers must experience or manifest

specific spiritual gifts or manifestations of the Holy Spirit, such as, for
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example, speaking in tongues, in order to be a Christian” (COUF #846).

The Moravian mission societies in Europe and North America are
dr

partners with people in the mission fields. In North America, the North-
ern and Southern provinces have a joint mission board, The American
af

Board of World Mission. Its vision is to support “the work of God in

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the world through serving and sending God’s people to bring others to
know and follow Christ. We disciple people in mission by walking with
individuals, churches, and global partners so that together we may pro-
vide opportunities for people to be God’s instruments of grace, peace
and justice in the world” (www.MoravianMission.org). In Europe there
are several mission societies, which are located in different countries: the
Herrnhut Mission Society in Germany (www.herrnhuter-missionshilfe.
de), the Zeist Mission Society in the Netherlands (www.zzg.nl), the Mis-
sion Society of the Moravian Church in Denmark (www.bdm-dk.dk), as
well as Mission societies in Switzerland, Sweden and Great Britain. In
recent years, there also have been several World Mission Conferences,

164
which brought together Moravians from many parts of the world. The
first of these took place in Miami, Florida, in 1994, followed by one in
Herrnhut, Germany, in 2001, and another one in Cape Town, South Af-
rica, in 2017. In addition, the Unity Synod of 2009 established the Unity
Mission and Development Board, which consists of the Unity Board Ad-
ministrator and 12 additional members (see Chapter 2.6.6.). The Board
meets at least once every two years for the purpose of considering and
monitoring new mission work, funding existing mission work, prioritiz-
ing and coordinating mission projects and endeavors, the oversight of
partnerships, and other mission-related topics.

7.6. Principles for Moravian Mission in the 21st Century

The participants of the Herrnhut Mission conference in 2001 proposed
some principles to guide our mission together as Moravians. The princi-
fin

ples, listed here, were affirmed by the Unity Synod of 2002 and again in
2009 (COUF #871):
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Affirming the dignity and worth of every person

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Unity relationships and mission and development begin with the affir-
mation of the infinite worth and value to God of every person from every
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ethno-linguistic group, church and province. Every human bears the di-
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vine image of the God who loves the whole world and who has affirmed,
through the death and resurrection of Jesus Christ, his desire that all
should be saved and come to a knowledge of the truth

Mutuality
Within our Unity we are brothers and sisters who share one Lord, one
faith, one baptism; one God and Father of all (Eph. 4:4-6). Thus, our lives
and futures are intertwined as we work out the meaning and purpose
of our salvation in Christ. We walk the same road together. Our sharing
is mutual and an expression of the variety of gifts God has given us to
enrich Christ’s body. In mission and development we recognise also that

165
the saving purposes of God obligate us to one another so that God may
be glorified in the breaking down of human barriers and the reconcilia-
tion of the world to himself in Christ.

Transparency
Unity relationships and mission and development call for transparency,
openness and honesty. The Gospel obliges all believers to live lives of
integrity and honesty. Just as the ministry of Jesus was not one in a cor-
ner (Acts 26:26), so too must our service be open to public scrutiny. The
free and frequent giving and receiving of information about ministries
at all levels of Church life builds trust and confidence, strengthens the
effectiveness of our mutual work, and enables us to pray for, support,
encourage and admonish one another in ways that build up the Church.
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Stewardship
God provides to his people everywhere resources of various kinds. In-
al

dividual Christians, as well as congregations and Provinces, are respon-

sible to God for the resources God puts at their disposal. All resources
dr

human, material, financial, environmental are to be cultivated and man-

aged to the glory of God and in such a way as to enable the Church to
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serve fully and effectively.

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Interdependency
As members of Christ’s body, we belong to each other. Though different
in function and giftedness, every part of the body needs all the other
parts of the body. Moreover, every part of the body is equal to every
other part of the body (1 Cor. 12). Interdependency in Unity relationships
encourages the gifts of Christ’s body to be shared freely in response to
the humble acknowledgement of need.

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Contextualisation
Within the Unity, as well as in all mission and development, the Gospel
must be contextualised. The Church’s theology, government, structure,
ministry, worship, forms and practices must all express a faithful and
biblical fitting of the Gospel to indigenous culture and context. Through
a true Unity in Christ, the worldwide Church will, of necessity, evidence
wide varieties of expressions and forms. Unity relationships and mission
and development must not only allow for such diversity, but encourage
it as well, recalling the biblical admonition to maintain the unity of the
Spirit in the bond of peace (Eph. 4:3).

Empowerment
God has provided the Church with gifts of ministry for the building up
of the body of Christ in order that it might attain the whole measure of
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the fullness of Christ (Eph. 4:13). Unity relationships and mission and
development may be properly evaluated by their effectiveness in contrib-
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uting to this empowerment and equipping of the Church for the work of
ministry.
dr

Vigilance
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Ongoing vigilance, expressed through continual evaluation and assess-

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ment, are necessary to avoid paternalism. Unity relationships and mis-

sion and development will never be completely free from the tempta-
tion to institute or maintain paternalistic structures, policies, methods or
practices. Provinces, in their relationships with congregations and other
Provinces, should exercise such vigilance.

Conferential Decision Making

Neither individuals nor boards are immune from the possibility of mak-
ing paternalistic decisions. However, a truly conferential decision mak-
ing process that invites, welcomes and affirms many voices can help.
Within the Unity and in mission and development structures, govern-

167
ance and decision making processes should welcome the participation
of many.

Prayer and Intercession

Prayer and intercession deserve special mention as a guiding principle in
Unity relationships and mission and development. Consistent and vital
prayer invites the wisdom and power of God into our relationships and
witness.

The American Board of World Mission has spelled out some of these
ideas in categories of “favored practices,” describing the core values that
serve to uphold the integrity of mission work. These core values are:
partnership, spirit and faith, mutuality, network and oversight, and sus-
tainability. For each element, there are several points that illustrate how
fin

these core values are put into practice. These are listed here as an exam-
ple for doing Moravian mission in the modern global context.
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1. Partnership
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• We see partnership as a covenantal relationship between one or

more persons, who actively embrace and seek to live out a personal
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desire to love and serve God through a collaborative effort of mutual

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respect, learning, decision-making, and sharing.

• We believe that when combined in a unity of Spirit, individual
perspectives, personalities, gifts and talents work to strengthen the
partnership.
• We believe that true partnerships are those in which there are
neither benefactors nor recipients, rather equals with strengths and
needs that enhance the even growth of the relationship.

2. Spirit/Faith – centered on Christ and open to others

We encourage that mission endeavors:

168
• are grounded in faith and the desire to serve Christ as the central
reason for mission;
• begin, continue, and reach maturity through prayer;
• understand the endeavor as just one part, connecting with the larger
work of Christ today;
• are not dependent upon one individual or personality for success;
• incorporate persons who:
– are open to being changed by the experience and to learn from it;
– are open to others’ input, perspectives, constructive criticism, and
ways of doing things;
– believe that all people are equal in the eyes of God, that God pro-
vides all people with talents, and that we need each other to be
whole;
– are willing to risk transparency in their approach and attitudes;
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– are flexible with regard to plans changing and unexpected setbacks.

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3 Mutuality – affirming all voices at the table in respectful dialogue

We encourage that mission endeavors:
dr

• are approached in a partnership in which all parties give and re-

ceive;
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• begin with us listening to others’ strengths and needs as they are

t

expressed to us;
• develop together goals and strategies consistent with the local cul-
ture and using local resources when possible;
• work with the understanding that a good approach in our culture is
not always a good approach in other cultures, and that our partners
are a valuable resource in helping us identify what effective, cultur-
ally appropriate approaches could be;
• address openly the positive and negative aspects of financial sup-
port;
• are begun with the blessing of both partner churches and judicatory
bodies.

169
4 Network and Oversight – providing for effective accountability
We encourage that mission endeavors:
• recognize that all resources originate from God for the benefit of
all of God’s children, and are entrusted to all of God’s children to
steward faithfully;
• incorporate a willingness to operate under the oversight of an inde-
pendent board or sponsoring organization;
• share decision making and responsibility among all partners;
• make it a high priority to maintain good communication and trans-
parent reporting among all partners;
• are very attentive and careful to the methods used with regard to the
handling, accounting, receipting, and disbursing of funds among all
partners;
• are well-organized and don’t rely solely on the participation of one
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or a select few individuals;

• anticipate and make provision for transitions in leadership;
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• provide clarity as to how others can become part of the ministry;

• allow for margins of error for people to make mistakes and to learn;
dr

• allow for the possibility that participants give themselves permis-

sion to conclude the ministry.
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t

5 Sustainability – promoting self-reliance and long-term viability

We encourage that mission endeavors:
• envision an end to their endeavor and have given serious considera-
tion as to how that might happen well;
• strive to equip all partners to sustain their own future;
• are not dependent on outside resources being provided indefinitely;
• have identified the resources necessary to both begin and continue
their endeavor and identified from where those resources will come,
looking first to their own gifts and abilities;
• depend upon definite, well-defined commitments from participants;

170
• encourage local people to provide for their own leaders prior to de-
pending upon outside funding;
• invite local people to handle issues at hand, rather than immediately
stepping in to solve their problems;
• do not give the impression that the Gospel is about the benefits that
come with outside resources;
• encourage others to claim the blessing of doing what they can do for
themselves, rather than insisting on doing it for them.

7.7. Moravian Ministries of Service and Outreach

As Moravians, we are called by our Lord to bring the whole Gospel to
the whole person. The proclamation of the joyful message of the Gospel
has almost always been accompanied by ministries of mercy and love
that seek to apply this message to the reality of the world. Nursing and
fin

medical care, teaching and education, providing help for people in need
and social advocacy have been part of how we as Moravians try to do
al

God’s work.
dr

7.7.1. Education
One important part of the Moravian tradition has been the operation
af

of Christian schools. Here, Moravians could draw on the educational

t

principles of John Amos Comenius (1592-1670), the last bishop of the an-
cient Unity, who is famous as “father of modern education.” According
to Comenius, education is a way of implanting faith, hope, and love in
the minds of all people, both men and women. Comenius recognized
that children are eager to learn when the subject appeals to their natural
curiosity and is presented in a way appropriate to the mental abilities
of their age. He was the first teacher to use illustrations in teaching and
invented a textbook with pictures, which he called Orbis Pictus – The
World in Pictures.
The very first image in the book illustrates Comenius’ approach to
learning: The student learns through the guidance of a teacher, who of-

171
 fin
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fers instruction about all the things in the world, including the sphere
of nature and the sphere of human culture. True understanding comes
dr

from light of truth, which is mediated through the teacher’s instruction

but ultimately comes from God.
af

In the past, most Moravian settlement congregations and mission sta-

t

tions included schools. Some of them are still in operation. In some areas
in the Caribbean, Moravian schools were taken over by the state. Today,
there are Moravian elementary and high-schools in many provinces
and countries, including Suriname, the Eastern-West Indies, Jamaica,
Nicaragua, the European-Continental Province, the British Province, the
North American Provinces, and Tanzania. One particular example of a
Moravian school is the Moravian Institute of Rajpur in North India. It
was established in 1963 by Br. Eliyah Thsetan Phunthsog while he was
undertaking the revision of the New Testament in Tibetan for the Bible
Society of India. During that time, he met a number of Tibetan refugees
who had just fled from their homeland across the Himalayas. At the re-

172
quest of these Tibetan refugees Rev. Phunthsog started literacy classes
for adults and a day school for children with financial support of the
Moravian Church. Despite expectations to the contrary, the number of
children seeking admission to the school kept growing. This, coupled
with the continued poverty of the Tibetan refugees in general, compelled
Rev. Phuntsog also to offer housing and food to the children. So a board-
ing home was opened in 1965, which from 1967 onwards was funded by
the worldwide Moravian Church. Over the years, these small beginning
have evolved into a significant educational center with more than 500
students, involving a school, a hostel, and a vocational training program.
Students from different religious backgrounds are accepted. The school’s
mission is to spread the love of Christ through the witness of Christian
values and respect. In a similar way, the Moravian School in Ngehun, Si-
erra Leone (a Junior Secondary School with over 200 students, about 80%
fin

of whom are Muslim) embraces the mission not to attack people with
Christianity, but rather to show them Christ by example.
al

Moravian institutions of higher education include the Teófilo Kisanji

University in Mbeya (Tanzania), the CIUM-BIKU University in Nicara-
dr

gua, Moravian College in Bethlehem, Pennsylvania (USA), and Salem

College in Winston-Salem, North Carolina (USA). There are also semi-
af

naries for theological training, Bible schools, and vocational schools in

t

many Moravian provinces. According to our Church Order, the ability

to provide for the theological training of its own ministers is one of the
specific responsibilities of each Unity province (COUF #209).

7.7.2. Medical and Social Service Ministries

According to local needs, Moravians have expressed the love of Christ
in various forms of ministries and services. These include hospitals and
clinics, food-banks, schools for mentally handicapped people, nursing
homes for the aged, assistance to refugees and homeless people, help for
people affected by HIV/Aids, and care facilities for orphans. Here we of-

173
fer five examples that illustrate the dedication and diversity of these min-
istries throughout the worldwide Moravian Unity:

Elim Home is a residential special care facility in South Africa for chil-
dren and young adults with severe intellectual and physical disabilities.
The home believes that “every life has a meaning” and is dedicated to
providing optimal care and maximizing the potential of its residents.
For the families affected, the help and support that the home provides is
a huge relief. The girls and boys often come from disadvantaged families
and have barely any access to medical care. The nursing staff provide
children with intensive care that is supplemented by other therapies,
such as physiotherapy and occupational therapy aimed at enhancing the
level of independence of each child. The home has also developed new
ideas and concepts, such as teaching the children to help in the home’s
fin

gardens. The freshly harvested vegetables land on the table or are sold to
generate a small additional income.
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HUKWAFA (from “Huduma kwa Watoto na Familia” – Serving Chil-

dr

dren and Family) is a project in the Magu district of Mwanza, Tanzania,

that aims to improve the lives of the most vulnerable children through
af

delivering services in areas of social support, education, health, food and

t

nutrition, shelter and care. The project serves children from age of 0 to
19 years old, both girls and boys, who have experienced neglect or ex-
ploitation, due to poverty and lack of adult support. Often these children
are orphans. Volunteer Mamas (women) work closely with the most vul-
nerable children in the community. They are from the same community
where the children live. These Mamas are trained on how to provide
support, paying home visits to project children and monitoring, docu-
menting and reporting each child’s progress.

Moravian Open Door in New York City (USA) is a Moravian agency

committed to providing shelter, transitional housing, and supportive

174
services to homeless people in the urban area of New York City. The
project began in 1968 with the Coffee Pot drop-in shelter of First Mora-
vian Church, which served as many as 200 of New York City’s homeless
citizens each day. In 1987 the facility “Moravianhouse” was opened as a
transitional homeless shelter. Its mission is to help homeless individuals
help themselves, with the goal of each client moving to affordable hous-
ing and a fully independent life. Moravianhouse offers a safe, clean, drug
and alcohol-free living environment, as well as training in life skills, em-
ployment assistance, support in obtaining medical care, and pastoral
counselling by Moravian pastors.

The Bilwaskarma Clinic is a Moravian hospital in Nicaragua, located on

the banks of the Rio Coco, at the border between Nicaragua and Hondu-
ras. It was established by Moravian mission doctor David Thaeler in the
fin

1930s and included Nicaragua’s first nursing school. Tragically the hospi-
tal got caught in the crossfire of the Contra War and was destroyed in the
al

early 1980s. Within the next ten years, the people of Bilwaskarma rebuilt
the clinic as a small 12-room facility, which was staffed completely by
dr

local Nicaraguan professionals. A few years later, an Outreach Program

was instituted to promote health in the surrounding villages through ed-
af

ucation, leadership organization, and medical services. Monthly, a team

t

from the Clinic visits each of the 10 villages and helps the villagers to ad-
dress what they see as their most important medical needs. As a result,
infant mortality has decreased significantly in the region.

The Star Mountain Rehabilitation Centre is a care facility for people

with disabilities, located in Palestine, about 25 km north of Jerusalem. It
is operated as a Unity undertaking under the direction of the Herrnhuter
Mission Society in Germany. Moravians first came to the Holy Land in
1866 to offer medical care to people with leprosy. They built a hospital
in Jerusalem that was in operation until 1948, when modern treatments
for the disease became available. Star Mountain was bought with the

175
income from the sale of the hospital and was dedicated in 1979 to a new
ministry, namely to do pioneer work with disabled children for whom
hardly anybody else cared in Palestine at that time. The facility includes
a pre-school for small children, a school where about 35 disabled chil-
dren and youth receive training in daily life skills, a vocational training
school, and a community outreach program. The Star Mountain Reha-
bilitation Centre sees this work with disabled children and youth, most
of whom come from poor Muslim families, as a token of Christian love,
which is much needed in this region that has been waiting for justice
and peace for decades. On the foundation stone of the school we find the
words of Jesus engraved in Arabic: “Come to me, all ye who labor and are
heavy laden, and I will give you rest” (Matthew 11:28).

7.8. Social and Political Activism

fin

One important aspect of mission that is often overlooked is the involve-

ment of the church in addressing the urgent social and political questions
al

of the day. Building up the Kingdom of Christ involves the dimension of

social activism and political participation. Because people’s lives are af-
dr

fected by social, political, and economic problems, the call to minister the
love of Christ includes the task of addressing these issues.
af

The modern Moravian Church is committed to democratic values and

t

human rights. It encourages the active involvement of its members in the

democratic process and acknowledges that there may be different views
within the church on particular political issues. The Moravian approach
in relating to the civic authority of state and government is spelled out in
the Church Order:
“The Moravian Church recognises as important the insights con-
tained in the Bible concerning the relationship of individuals as also
of the Church to the civil authorities. It is a duty and a privilege of the
individual Christian to make intercession for the civil authorities and
to take a full and active share in the civil life of his/her country, and as
far as possible to ensure that Christian principles govern the life of the

176
community and country. We will, therefore, observe the orders of the
civil authorities, as long as they do not require us to deny the will of
God” (COUF #665).

The biblical foundation for this understanding is to be found in the call

“to seek the welfare of the city” (Jer. 29:7), to respect the governing au-
thorities (Rom. 13:1-7), and – in case of conflict – to obey God rather than
human authorities (Acts 5:29).
In many ways the Moravian Church is involved in working for social
change to improve people’s lives and address problems in society. While
it is important to offer aid and assistance to people in need, we also rec-
ognize the task to change the conditions that cause these needs in the
first place. In some provinces that are affected by the HIV/Aids epidemic,
for example, the Moravian Church provides medical care and tends to
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orphaned children, yet it also seeks to provide educational programs

and other measures of public health to reduce the spread of the epidem-
al

ic. Often, other churches, community organizations, and public agencies

are important partners in the effort to bring about positive change.
dr

In the course of history, the Moravian Church has experienced times

of oppression and persecution for the sake of faith. This was particu-
af

larly the case for the members of the ancient Unity when they were con-
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fronted with the demand to convert to Roman Catholicism. In the eight-

eenth century, many members of the renewed Moravian Church were
pacifists and refused to bear arms. As a result, they faced punishment
or expulsion in some places. Likewise, the solidarity of some Moravian
missionaries with the slave population in the Eastern West Indies caused
conflicts with the local authorities of church and state.
Some examples of political protest and activism are seen in the more
recent history of our church. In South Africa, Moravian leaders, clergy
and lay-people alike, joined Christians of other denominations to over-
come the apartheid system of racial segregation and discrimination in
the 1970s and 1980s. In the United States, Moravians participated in the

177
civil-rights movement during the 1960s. In East Germany, Moravians
were part of the peaceful revolution that led to the fall of the Berlin wall
in 1989. Today, many Moravian leaders feel compelled to address impor-
tant and urgent social and political concerns, such as world peace, the
just distribution of resources, the fight against climate change, and the
struggle against domestic violence. In some cases, Moravian leaders and
communities are called to find clear words of protest to speak out against
situations of blatant abuse and injustice, for example racial discrimina-
tion, economic exploitation, or the oppression of indigenous minorities.

7.9. “Mission Is Who We Are”

Mission and service continue to be an important part of who we are as
a church – an integral part of our very identity. We believe that we have
been given this “commission” from our Chief Elder, Jesus Christ. The
fin

mission is his, not ours. Christ calls us to follow his example in mis-
sion and service by serving God, serving our neighbor, and serving the
al

world. We seek to do this in a way that is relevant to the people around

us by “ministering to the spiritual, physical and economic needs of hu-
dr

manity” (COUF #702). The act of witnessing to the joyful message of the
Gospel can be done with words (in preaching and teaching) but can also
af

be done through ministries of healing, feeding, caring, building relation-

t

ships, working for justice, and serving in many other ways.

We see that opportunities for mission outreach can be found within
the borders of every province. Therefore, each province “has the respon-
sibility of awakening its own congregations to this challenge” (COUF
#702). We are reminded that “through the years the Moravian Church
has responded to calls for service in difficult places of the earth and still
holds itself ready to follow the leading of the Lord into areas where the
Gospel has never been preached or where other churches need support.”
(COUF #703). We are challenged “to find in all sections of our Church
those who are ready to answer the call to the Lord’s service for any phase
of work” (COUF #707). And finally, the statement of the 1988 Unity Synod

178
rings in our ears as well as in our hearts: “Every Province of the Unity
should be a participant in mission at home and abroad” (COUF #708).
Mission is who we are – it is our reason for being!

Questions for discussion:

• What did you learn about Moravian missions in this chapter?
• Why did Moravians in the past risk their lives in mission?
• What principles have Moravians followed in their mission to the
world?
• Which do you think is most important: evangelism or social service?
Why?
• How do you do God’s work today?
fin

Resources:
Gallagher, Robert. “The Integration of Mission Theology and Practice:
al

Zinzendorf and the Early Moravians.” Mission Studies 25 (2008): 185-

210.
dr

Krüger, Bernhard. The Pear Tree Blossoms: The history of the Moravian
Church in South Africa (Genadendal, South Africa, 1966).
af

Nielsen, W. Sigurd. The Twin Blossom of the Pear Tree Bears Fruit: The His-
t

tory of the Moravian Church, Eastern Province, in South Africa. Port

Shepstone, South Africa, 1999.
Oldendorp, C. G. A. History of the Mission of the Evangelical Brethren on the
Caribbean Islands of St. Thomas, St. Croix, and St. John (1770). Arnold
Highfield and Vladimir Barac, translators and editors. Ann Arbor,
Michigan: Karoma Publishers, 1987.
Schattschneider, David A. “The Missionary Theologies of Zinzendorf
and Spangenberg.” Transactions of the Moravian Historical Society 22:3
(1975): 213-233.
Sensbach, Jon. Rebecca’s Revival: Creating Black Christianity in the Atlantic
World. Cambridge, Massachusetts: Harvard University Press, 2005.

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Wright, Marcia. German Missions in Tanganyika, 1891-1941: Lutherans and
Moravians in the Southern Highlands. Oxford: Clarendon Press, 1971.

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 Conclusion

LOOKING TOWARD
THE FUTURE

Our Moravian Unity is over 550 years old, and it has grown from small
beginnings in Kunvald and Herrnhut to an international denomination
of global scope. Today members of the Unitas Fratrum worship in many
languages and live under different national governments, but we are
bound together by our commitment to Jesus Christ as our Lord. In this
manual we have studied many of the “treasures” that have been distinc-
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tive and important to Moravians through the centuries. These treasures

express our understanding of what it means to follow the leading of the
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Lamb who has conquered sin and death. They are an important part of
our denominational identity; they embody the spiritual wisdom of our
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fathers and mothers in the faith.

Unlike many Christian churches, Moravians have never claimed that
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our church is the one true church, that our styles of worship are the only
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way to sing God’s praises, or that our theological knowledge is perfect

and unchanging. Quite the contrary – one of the strengths of the Mora-
vian Church has been our willingness to adapt to different cultures, to
learn from others, and to be open to new insight and understanding. In
this sense, we offer the information in this manual as a helpful guide and
resource for the journey towards the future.
A wide range of information on the Moravian tradition has been out-
lined in the seven chapters of this book. We hope that the material has
given you a good understanding and appreciation of what it means to
be a member of the Moravian Church. You have learned that our way of
following Christ is rooted in a long history of believers who have gone
before us in faithful witness, service, and dedication. You have seen the
variety of customs, traditions, and experiences that exists in our global
Unity, but you have also learned about their shared roots in the Bible and
our history. Thus, we hope that this manual helps you to appreciate what
we hold in common with our brothers and sisters in other lands. Moreo-
ver, we hope you are able to see the power of our Moravian treasures to
speak to the present and to prove relevant for the future. The Lord has
entrusted many distinct and valuable treasures to our care and keeping,
and we are called to put them to good use (see Matt. 25:14-30).
Surely, the project of this manual is a work in progress. We do not
claim that our account of Moravian treasures is complete and exhaustive.
Perhaps some readers are missing Moravian traditions that are important
to them or would like to know more about some topics that were men-
tioned only in brief. Due to limitations of time and space we were unable
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to include all available information from all provinces. Fortunately, there

are many books, articles, and digital resources available about the Mora-
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vian Church. We encourage you to keep educating yourself by reaching

out to this material. A good starting point is the bibliographical list and
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the digital material that can be found on the web-site of the Center for
Moravian Studies of Moravian Theological Seminary at Bethlehem, Pa.:
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www.moravianseminary.edu/center-moravian-studies/online-resources
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We wrote this curriculum with the awareness that it is not going to be

the final word on these topics. In fact, we sincerely hope that Moravians
in every region will take this little book and add to it so that it will more
closely reflect the perspectives and aspirations of every province. We
hope that this curriculum will grow and change in years to come, as our
church grows and changes. We look forward to seeing how our brothers
and sisters improve and expand this manual of Moravian treasures. And
we hope that the treasures included in this curriculum will enrich and
bless every province and theological school in the Unity.

182
The Question of Unity
One important goal of this curriculum is to expand our horizon. The
Moravian Church is a global church that includes people from more than
40 countries on five continents. Many languages, cultural roots, and eth-
nic backgrounds are represented in our global fellowship. For this rea-
son, we have many times touched on the question of unity within our
worldwide Moravian Church. What do we have in common? What binds
us together? And how do we deal with the fact that there are so many
differences?
Our approach for answering these questions has been to understand
unity not as uniformity (a form of fellowship where all members are
similar) but as “unity-in-difference” where individual members come to-
gether from various walks of life, each with a distinct background and
experience. In the Moravian Church we see ourselves as a fellowship of
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brothers and sisters in Christ. Now, in biological families, brothers and

sisters have something in common, as they are children of the same par-
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ents, but they are not all the same. Sometimes siblings of one family can
be very different in appearance and character. Still, they belong to the
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same family and share the same identity of origin. In a similar way, the
large Moravian family includes many different provinces, congregations,
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and individual members, who are all very diverse in appearance, yet one
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in Christ.
As we look toward the future, one important task for the Moravian
Church will be to find the right balance between unity and diversity.
How closely do we want to work together? How much freedom do we
allow each other? As we approach the challenge of responding to these
questions, we should not forget to consider what is being said about this
in the Bible. The Bible offers several models for understanding our unity
in Christ. These can be found in the image of the Body of Christ, in the
image of the Vine and the Branches, and in the image of the Household
of God.

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1. The Body of Christ
This image is spelled out in the letters of St. Paul, where he describes
the church as being like a body. According to 1 Cor. 10:16-17, the basis
for unity within the body of Christ is Christ himself through the gifts
of his body and blood in Holy Communion: “The cup of blessing which
we bless, is it not a participation in the blood of Christ? The bread which
we break, is it not a participation in the body of Christ? Because there is
one bread, we who are many are one body, for we all partake of the one
bread.” One important point in using this image is to emphasize the true
and organic connectedness between the members of the body. Another
important point is to recognize the fact that not all members are similar.
“For as in one body we have many members, and all the members do
not have the same function, so we, though many, are one body in Christ,
and individually members of one another” (Rom. 12:4-5). The diversity
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of members reflects the diversity of tasks and functions within the body.
Differences are necessary so that the individual members can supply
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each other’s needs (see 1 Cor. 12,14-21). In a similar way, there are various
gifts within the church, but they are valid only when they are used for
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the benefit of all and complement each other in building up the com-
munity. The unity of the body does not rest in similarity but in solidarity
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through love: “If one member suffers, all suffer together with it; if one
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member is honored, all rejoice together with it” (1 Cor. 12:26).

Many features of our worldwide Moravian Unity, as described in
Chapter 1 and 2 of this manual, correspond well to the image of the body.
Yet, the message of the Bible in the passages cited above presents us also
with a challenge. Here are some questions to consider: In what way do
we experience communion through the sharing of the body and blood
of Christ? What are the unique gifts and functions that each part brings
to the whole? How can we stand in solidarity with one another in each
other’s trials and triumphs?

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2. The Vine and the Branches
This biblical model for unity comes from the words of Jesus as found in
the Gospel of John 15:1-7, where he says to his disciples: “I am the true
vine, and my Father is the vinegrower. He removes every branch in me
that bears no fruit. Every branch that bears fruit he prunes to make it
bear more fruit. You have already been cleansed by the word that I have
spoken to you. Abide in me as I abide in you. Just as the branch cannot
bear fruit by itself unless it abides in the vine, neither can you unless
you abide in me. I am the vine, you are the branches. Those who abide
in me and I in them bear much fruit, because apart from me you can do
nothing.”
The emphasis of this image is less the diversity of the branches than
the importance of their continuing connection with the vine, which is
Christ himself. Moreover, there is a sense of movement and transforma-
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tion: the vinegrower is taking care that the branches of vine will bring
forth ample fruit. This involves pruning and cleansing on the part of
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God, but most importantly it requires abiding in Christ, the source of

spiritual strength and nourishment.
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The image of the vine and the branches has been a very important
symbol for the Moravian Church in former days, as exemplified by elabo-
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rate pictures of the Moravian family tree that show how all Moravian
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congregations and mission fields are like leaves that are attached to the
vine of Christ (see Chapter 1.3.). As we look toward the future of our
church, it seems particularly relevant to recognize the insight that unity
of the church is a fruit that derives from our connection to Christ. How
faithful are we in our connection to Christ? How do we nurture our
faith? Where do we find space to share with one another what it means
to be rooted in Christ?

3. The Household of God

This model for understanding the unity of the church is based on the
Biblical image of the house with many mansions. In the Gospel of John

185
we read that when Jesus was about to face his death on the cross he said
to his disciples: “In my Father’s house there are many dwelling places. If
it were not so, would I have told you that I go to prepare a place for you?”
(John 14:2). The believers are promised that their true home is the heav-
enly house of God. In a similar way, the Letter to the Ephesians states
that believers of all kinds are accepted into the one household of God
where they are no longer strangers and foreigners but fellow citizens
of the saints and members of God’s family (Eph. 2:19). There is only one
house, yet it is spacious enough to offer many rooms or mansions for a
large multitude of believers. As Hebrews 13:14 makes clear, God’s house
is not to be confused with any earthly place, but it is a city that is yet to
come, which all believers await in hope.
Clearly, our understanding of what it means to be one church should
be guided by the hope that God will bring about true unity in the world
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to come. Being strong in hope will help us to face the inevitable expres-
sions of discord and division that we experience in our temporal insti-
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tutions. Looking toward the future with hope involves the challenge to
hold fast to God’s promise that we all – despite of our differences – will
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find room in God’s house. This, too, is a challenging vision: Are we will-
ing to accept each other as members of one household even though we
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come from different places? Are we ready to look beyond the controver-
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sial issues of the day toward the great promise of unity in Christ that is
still to come? Are we able to accommodate diversity within our church in
such a way as to reflect what Jesus says about his Father’s house having
many mansions?

We have outlined these models because we believe they represent an

important Biblical resource for dealing with the difficult task of man-
aging “unity-in-difference.” Interestingly, the message of these Biblical
images corresponds strikingly to the guiding principle of the Moravian
Church: in essentials unity, in non-essentials liberty, and in all things
love (see Chapter 3.7.). The images of body, vine, and house stand for

186
unity in Christ, they allow for difference and diversity, and they imply
that the individual members respect and accept one another in the spirit
of love. Keeping these things in mind will help us to cherish and uphold
the unity and identity of the Unitas Fratrum in years to come.

In closing, the authors of this curriculum hope that all the information
in the preceding chapters will help pastors, teachers, and students un-
derstand the unique witness of the Moravians in mission and service to
the world. We hope it will help all provinces in the Unity grow closer to
one another while courageously facing the future. Whether we decide to
preserve old traditions or experiment with new expressions of faith, we
should do so with a positive understanding of who we are and to whom
we belong. Moravians have always celebrated our redemption in Christ,
which means that we belong to him and serve him. Every province, every
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congregation, every pastor, every Moravian has the joyful task of seeking
Christ’s will for us in this time and place. So we conclude with the prayer
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that our Lord will bless the use of this curriculum for this task, to the
glory of God and for the upbuilding of our church.
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AS CO
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BH N
M
tQ
A

UE
• OU R L

IM R ED •
LE

T H
US
FOL L OW
Our Lamb has conquered, let us follow him!

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Afrikaans: Ons Lam het oorwin. Laat ons Hom volg.

Czech: Zvítězil Beránek náš, následujme jej.

Danish: Vort lam har sejret: lad os følge ham. 

English: Our Lamb has conquered, let us follow him!

Dutch: Ons Lam heeft overwonnen; laten wij hem volgen. 

French: Notre agneau a vaincu: suivons-Le. 

German: Unser Lamm hat gesiegt. Lasst uns ihm nachfolgen. 

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Miskitu: Wan shipka luhpya pura luan: ai nina blikpi. 

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Nepali: HAMRO THUMA VIJAY HUNU BHAYEKO CHA - UU-

HALAI PACHHEYAO. 
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Spanish: Nuestro Cordero ha vencido: sigámosle a El. 

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Swahili: Mwana kondoo ameshinda: tumfuate. 

Xhosa: Imvana yethu yeyisile masiyilandele. 

Yupik: Qusngiyagaput Cirlakilleq: wangkuta maligglaut. 

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