AFTER THE REFORMATION, THE MORAVIAN MISSIONS

AFTER THE REFORMATION, THE MORAVIAN MISSIONS

  

 

Introduction

After the Reformation, the mission of the Protestants was very weak. However, sincethe Eighteenth Century, as a result of Lutheran Pietism, protestant missions started to gain in importance and momentum.Lutheran Pietism greatly influenced the Moravian Brethren. The Moravian Brethren were the primary mission senders for a period of 200 years, from the eighteenth century to the nineteenth century.Therefore, they had many experiencesin world missions and they expanded the field of missions. Namely,they were successful in building successful mission communities committed to prayer and leading dedicated lives.

Historic Background of Moravians

Early Moravian Churches were followers of the reformer John Huss in Bohemia and Moravia, but Huss was killed by the Catholic Church in the fifteenth century. Following Huss’ death, they scattered and remained an underground church throughout the sixteenth and seventeenth centuries. Some of them gathered together in Berthelsdorf by supporting Count Zinzendorf. They made Herrnhut wich was a small village, and they built a religious society on Zinzendorlf’s estate. At that time, people from various denominational backgrounds (Hussites, Lutherans, Calvinists, and Roman Catholics) joined the Moravian movement. After that, gradually Count Zinzendorf became the leader of the Moravian Church and he worked tirelessly for the Moravian Church.

Zinzendorf was born in the 1700s as part of a noble family. His family was influenced by Pietism, especially Philip Spener, who was a friend of his father. He studied at the University of Halle. At Halle University, he helped the Society of the Grain of Mustard Seed. It was first Protestant student mission society. He studied law at Wittenberg, because his family wanted him to become a court official, even though he wanted to be a pastor. But after his grandmother died, he retired the court official and he devoted his life as the leader of the Moravian Church. The Moravians who scattered to other countries united around him in Jesus Christ. Zinzendorlf led 24 hours prayer meeting, and the 24 hours prayer meeting continued during one hundred years and he trained strict religious training that they were separated from their family since they were baby for sending them everywhere for Kingdom of GOD.[1]

Community of Prayer

The Moravian Pentecost

            On August, 13, 1727, when they gathered for communion service, the Holy Spirit was outpouring to them with such power and the love of the cross. It was called “The Moravian Pentecost.”[2]

The day began with a message on the Lord’s supper by one of the believers named Rothe. As the people walked the mile from the settlement to the church at Berthelsdorf for the service, it seemed as though they were all enveloped in a special cloud of love and mutual admiration. Through the experiences of the preceding weeks, all the exiles had been humbled under an intense conviction of their sin and spiritual helplessness.[3]

The Zeal of the Lord gripped their hearts, and as a result, they proved willing to sacrifice everything. They wanted to offer their lives fullyto GOD, and turned their eyes to the heathen mission. Furthermore, they lived devoted lives everyday, also, they didn’t separate their private livesfrom their mission work.

24 Hours Prayer Watch

            After the Moravian Pentecost, they started a 24 hours prayer watch every day and it continued for a duration of one hundred years; two people would be praying at any given time. Especially during the night time, the small groups began holding all-night prayer vigils and Zinzendorlf was teaching and exhorting daily and moving from group to group[4]. Probably, during that prayer time, they would pray for the heathen mission and their missionaries. The fruit of their devotion to prayer resulted in the dynamic and continuous history of mission lasting 200 years following the Reformation. How could it be passible? Joyner said, “The Lord instituted the church to be his dwelling place, and Jesus’home is in the hearts of His people. Therefore, His people should always be on fire.”[5]It was true that the Moravians didn’t put out the fire of prayer and passion about their Savior as His people. Finally, “The fire that was ignited in the little Moravian community at Herrnhut spread until it had set both England and America ablaze with the First Great Awakening. It is possible that every subsequent awakening could be traced to the principles that were first instituted at Herrnhut.”[6]

            As a result, from that century until now, the Moravian church has been one of greatest examples of a Christian community since the first-century church. Their worship and prayer meetings gave birth to great hymns, some of which are still used around world today. Furthermore, “Their devotion to prayer led to one hundred years of continuous, around-the-clock intercession that has been an inspiration and standard for possibly every prayer movement since.”[7]

Dedicated Life of TheMoravian

‘Band’ of Small Groups

Zinzendorf instituted ‘bands’ of small living groups of believers[8]. These were groups of people of similar age, same gender, and same marital status. Every Moravian member should have belonged to this group since the age of 4, the two sexes were separated, except in marriage. The central aim of the groups was to encourage the conversion process and the intimacy with the Savior. Thus, in Herrnhut of Moravian the believing community had learned that people in similar life situations encouraged each other in spiritual growth.[9] They ate together in large dining rooms, slept in large dormitories, worked together in the fields or in industries operated by their group housed, and they often worshipped in their group Brothers or Sisters.[10] It had such a powerful impact on the spiritual maturity of the community, for that reason Zinzendorlf stated that, “without them the Brethren’s Church would never have become what it is.”[11]

Children Band

            There is no information about how the children could separate from their parents at the age of 18 months.The children were separated from their parents at this age and were then cared for at a Nursery. At that age they could live together without separating genders. However, at the age of 4, they were to be separated. The Moravian, especially Zinzendorlf sternly emphasized the toddler’s religious education. Therefore, the Nursery School children gathered every evening, and they worshipped and amazingly they had quarter hour services at other times.[12]

            When the children in the Nursery became the age of 4 or 5, they separated with boy and girl and gathered into the Boy’s and Girl’s Group. From this age, the education of Moravian’ life began in earnest.[13] At this time, the children could understand love of God, and experienced the special grace from GOD, and they could organize their own way of worship.[14] During this stage, the children were expected to begin understanding their corrupt natures and their dependence on the Lord, and the children began understand the concept of death and they talked it with each other naturally.[15]

Some children prayed to the Heiland(Savior in Moravian) to please take them home soon. When Juliana “heard that the smallpox was in Bethlehem she rejoiced and said, ‘Oh, if only I get it soon because I think the dear Heiland will take me to him’, and she always looked forward to going home.” Others declared they wanted to be the first in their Choirs to go home.[16]And then, when they grew up, became Single People, they should made effort to establish their relationship to the Lord and had to keep their bodies and souls pure by putting themselves totally in the hands of the Lord. And they had to make good relationship with the Helpers of their group.[17]

Like this, the Moravian’s life was distinguished and they was trained and they was offered in order to make intimacy relationship. Through these, they were seized with love and passion toward the Lord. They didn’t live for themselves; instead they had focus on the glory of GOD, share gospel as witnesses in their whole life. In other words, their lives didn’t divide between daily life and mission work, their personal goal of life and vision of community from GOD. Therefore, they could devote fully their lives to sharing gospel. For example; they sold themselves as slaves so that they could reach the slaves.[18] How it was possible? The reason was that they lived offering life for love and intimacy with GOD and for the vision from GOD.

Identity For World Mission

Beginning of Moravian missions

      Several years after the Moravian Pentecost, the Moravian Church didn’t participate in mission work, even though the spiritual revival brought about a devotion of heart to them. However, in 1731, Zinzendorf visited Copenhagen to attend the coronation of the King, Christian VI. At that time, he met negro Anthony, who had come to Denmark with his master, Count Laurwig, who gave him a pathetic account of conditions among the slaves in the Danish West Indies. They asked for a missionary to be sent to their country. After that, the Brethren sent two volunteers to the West Indies and following year, they sent three men to Greenland.[19]

Zinzendorlf, the leader of Moravian Missions visited the mission fields at to see them firsthand. In 1738, he visited until the Caribbean with three volunteers. When he arrived, the first missionaries had been imprisoned. Thus, he had them released by his social status. Moreover, he led daily worship services for the natives and reorganized the Mission Organization; he furthermore assigned missionaries to the mission field to during his staying.[20]In 1742 he visited America, giving Bethlehem, Pennsylvania its name and strengthening the young congregation there. Also, he endeavored to unite the Protestant churches there.[21] He also worked among the Indians. Actually, he didn’t like Indians, even he hated their brutal nature. However, he had strong will to help them convert to Christianity. Thus, he augmented 20 volunteers for mission work to the Native American Indians before he departed. Zinzendorlf spent 33 years in various mission fields, helping and supporting his missionaries.[22]

Moravian Mission Work

            Most of Moravian missionaries were laymen. They didn’t get theology education but they trained as evangelists. They were self-supporting missionaries, and they lived with convertors and they proved their faith by the way they lived instead of their words. They also didn’t live wealthy lives. They lived at the same economic status as the native populations they reached. Their main work was sharing the gospel and they avoided to getting involved in political or economical problems of the host populations. They conveyed a simple message of the love of Jesus to the people before their conversion. The Moravians whom had simple hearts were missionaries:[23]

The testimony of Tachoop, a Native American chief, converted through the ministry of the Moravian Henry Rauch in 1740 shows both the spirit and the focus of Moravian missions.[24]

Brethren, I have been a heathen and have grown old among the heathen. Therefore, I know how the heathen think. Once a preacher came and began to explain that there was a GOD. We answered, ‘Doest thou think us to be ignorant as not to know that? Go back to the place from whence you came. Then again, another preacher came and began to teach us and to say, ‘You must not steal, nor get drunk,’ etc. We answered, “Thou fool, doest thou think that we don’t know that? Learn thyself first and then teach the people to whom thou belongest, to leave off these things. For who steals, or lies, or is more drunken that thine own people?’ And thus we dismissed him.

After some time brother Christian Henry Rauch came into my hut and sat down by me. He spoke to me nearly as follows. ‘I come to you in the name of the Lord of Heaven and earth. He sends me to let you know that he will make you happy and deliver you from the misery in which you lie at present. To this end, he became a man, gave his life a ransom for many, and shed his blood for him,’ etc. When he had finished his discourse, he lay down upon a board, fatigued by the journey, and fell into a sound sleep. I then thought, what kind of man is this? There he lies and sleeps. I might kill him and throw him out in to the wood, and who would regard it? But this gave him no concern. However, I could not forget his words. They constantly recurred to my mind. Even when I was asleep, I dreamed of that blood which Christ shed for me. I found this to be something different from what I had ever heard, and I interpreted Christian Henry’s words to the other Indians. Thus, through the grace of God, an awakening took place amongst us. I say therefore, brethren, preach Christ our Savior and His sufferings and death, if you would have your words gain entrance among the heathen.[25]

They regarded that mission work was the most important thing in their lives. Through their unquenchable fire of passion about missions, Mission stations were established in the Virgin Islands(1732), Greenland(1733), North America(1734), Lapland and South America(1735), South Africa(1736), Labrador(1771), etc.[26]

Economic Activity for Supporting Missions

The ultimate goal of the Moravians was to evangelize to the end of earth.They met and exceeded their goal by carrying the gospel message many parts of the world. Marvelously, they did that which no one would think or do at that time. Interestingly, only one in 60 (1:60) Moravians were sent out as missionaries.[27]What made it possible? One of the important factors was self-sufficient economic activities. It began on April 23, 1758 in hurrnhut. At that time, about 30 Moravian volunteers were sent out to Surinam. Among of them, there wasa shoemaker for the shop, a tailor, a mason and a hunter, a baker and a musician.[28]

            The Moravian community followed Paul’s personal “tent-making” principle.Naturally, the sending churches of Moravian, paid basic costs. For example travel cost, high building costs, sickness, and ready to educate the missionary’s children, etc. However, they believed that the current field expenses should be cover by a local income. Of course, this system would not fit at every mission field but they did it in Surinam, South Africa, and Labrador as late as 1857. Therefore, the Moravian churches could send missionaries without limit.[29]

            In Labrador, Moravian missionaries could supplytheir daily necessities free of charge to Eskimos by their trade profit. The missionaries had their own ships and stores. And they helped in production of activities. Namely, they were not only sharing the gospel, but also supported the ultimate production activities of Eskimos.[30] Therefore, one of the contributionsthe Moravians leftbehind was a lesson that all Christians should spread the gospel and do mission work through their vocation.[31]

Conclusion

            We can know when the Holy Spirit comes strongly upon our communitythat we can do what the Moravians accomplished following their own Pentecost. When revival comes, God gives us the love and zeal of the Lord and a vision. Also,we can see what we accomplish in history when we are willing to obey and to devote our lives to the Lord for that vision.The Moravians, who were captivated by love and passion for GOD were no differentthan us. They also were weak and they had human natures like us. However,the achievements of the Moravians werethe greatest contribution to World Missions. At first they were not always successful, but they yet they persisted. Many of them were killed, paid sacrifices, and failed. However, they did not fear that and they volunteered in the work continually, finally they became “history makers” of Christian missions. Good strategy comes from a strong base, hence their relationship with God and their devotion to Godly lives gave rise to strong mission strategies. The strong mission strategies of the Moravian church were continuous prayer for a hundred years, a dedication life without self-seeking, holding to a sense of identity as mission community. During their time, they could discover good mission strategies from that. Of course, they also had crisis, and theological faults. But their influence to Modern Missions was great. Therefore, we can learn from their achievement and also their faults.

Bibliography

Danker,William J. Profit for the Lord. USA: Rapids, Eerdmans, 1971.

Danker, William J. “Mammon for Moravian Mission”,Concordia Theological Monthly 36 no.

4 (Ap 1965): 251-260.

Forell, George W, ed. Zinzendorf: Nine Public Lectures on Important Subjects in Religion.

USA: University of Iowa press, 1973.

Fries,Adelaide L, Some Moravian Heroes. Bethlehem, PA: The Comenius Press, 1936.

Greenfield, John. WhenThe Spirit Came: The Story of The Moravian Revival of 1727. USA:

Bethany Fellowship, 1967.

Hamilton,T. A. AHistory of the Missions of theMoravian Church. USA: Bethlehem, PA:

Times Publishing Company, 1901.

             Perspective. USA: William Carey International University Press, 2009.

Rick,Joyner. The Witnesses. USA: Morning Star, 1997.

Smaby Prior, Beverly, The Transformation ofMoravian Bethlehem: From Communal Mission

to Family Economy. USA: University of Pennsylvania Press, 1988.

Tucker, Ruth A. From Jerusalem to Irian Jaya: A Biographical History of Christian Mission.

Grand Rapids MI: Zondervan, 1983.

                       

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[1] Paul E Pierson, The Dynamics of Christian Mission: History through a Missiological Perspective(USA: William Carey International University Press,2009),187-190.

[2] Rick Joyner, Three Witnesses(USA:MorningStar Publications, 1997),53.

[3]Ibid.,53.

[4]Ibid.,47.

[5]Ibid.,57-58.

[6]Ibid.,58.

[7]Ibid.,61.

[8]Ibid.,46.

[9] Beverly Prior Smaby, The Transformation of Moravian Bethlehem(USA, University of Pennsylvania Press, 1988),10.

[10]Ibid.,10.

[11] Rick Joyner, Three Witnesses(USA, MorningStar Publications, 1997),47.

[12] Beverly Prior Smaby, The Transformation of Moravian Bethlehem(USA: University of Pennsylvania Press, 1988),149.

[13]Ibid.,149-150.

[14]Ibid.,150.

[15]Ibid.,150.

[16]Ibid.,150.

[17]Ibid.,154.

[18]Ibid.,57.

[19] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions(Grand Rapids,MI: Zondervan, 1983),86.

[20]Ibid.,86-87.

[21] Rick Joyner, Three Witnesses(USA: MorningStar Publications, 1997),70p

[22] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions(Grand Rapids, MI: Zondervan, 1983),87.

[23]Ibid.,87-88.

[24] Paul E. Pierson, The Dynamics of Christian Mission: History through a Missiological Perspective(USA : William Carey International University Press, 2009),191.

[25] T. A. Hamilton, A History of the Missions of the Moravian Church(USA, Bethlehem, Pennsylvania: Times Publishing Company, 1901), 24-25.

[26] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions(Grand Rapids, MI: Zondervan, 1983),82-83.

[27] William J. Danker, “Mammon for Moravian Mission”,Concordia Theological Monthly 36 no. 4 (Ap 1965): 259-260.

[28]Ibid.,256.

[29]Ibid.,259-260.

[30] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions(Grand RapidsMI: Zondervan, 1983),83.

[31] William J. Danker, Profit for the Lord(Grand Rapids, Eerdmans, 1971), 73.