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During the eighteenth century the Moravian Church grew into one of the most active missionary and evangelistic organisations. Christians from many European settlements and denominations of ancient origins converged onto the property of Count Zinzendorf after escaping persecutions. The group saw a fantastic work of God among them which led them to seek after a real unification and peace between them (1727). With this event came the real inception of the movement, their rules for living and their desire to see many in the world hear the Gospel of Christ. Through the leadership of Zinzendorf the Moravians first learned about the needs around the world. They responded by sending out their first missionaries to St. Thomas (1732). This was the catalyst for a further two hundred and twenty six missionaries to be sent out all around the world by the time of the death of Zinzendorf (1760). Their devotion often led them to the most difficult and dangerous areas characterising the zealous spirit of the early Moravians. The importance of the Moravians lie not in the numbers of missionaries sent out alone, but in the way they permeated churches, denominations, other religions and people in many parts of the world.
INTRODUCTION
During the eighteenth century the Moravian Church grew into one of the most active missionary and evangelistic organisations. Foreign missions were almost entirely unknown among the churches in the early 1700's. The Moravians soon put a stop to all that as they grew from a small nucleus, with the leadership of Zinzendorf, in 1722, to one that was swelling in numbers and growing in evangelistic zeal for those who did not know Christ by 1762. This essay will cover four areas of research. Firstly, the early beginnings of the Moravians will be traced. Secondly, the actual birth or inception of the Moravian missionary movement will be touched on, along with the emphasis that came out of it. Thirdly, a short history will be given on the events that surrounded the first missionary endeavours. Fourthly, the missionary expansion of the Moravians into the world will be discussed. The main countries of concern will be looked at individually. This will be done to see the spread of the Moravians from a world-wide perspective (i.e. country to country). Lastly, a critique will be given on the weaknesses and strengths of the organisation.
1. THE EARLY BEGINNINGS
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| Count Ludwig Von Zinzendorf |
During the early studying years of Count Nikolaus Ludwig von Zinzendorf (May 26, 1700 - May 9, 1760) at the paedagogium in Halle, founded by Francke, he entered into covenant with five boys. The Order of the Grain of Mustard Seed (1715) was formed with the result of binding the members to prayer. Their purposes were to witness to the power of Jesus, to draw other Christians together into fellowship, to help those who were suffering for their faith, and to establish missions, especially among the heathen tribes which were totally neglected by others.
The days spent with Professor Francke were moulding years as the Count heard first hand accounts of missions established by Fred W. King of Denmark. He was also able to become familiar with missionaries (1715) who were preparing for intended missionary service. Two such missionaries were both pietist Lutherans sent from Halle in 1705 to Tranquebar, a small Dutch colony on the coast of India, to organise a mission to the Indians. They brought some of their converts, which excited him even more.
Later in life Zinzendorf referred to the contributions made by his time in Halle, as follows:
The daily meetings in Professor Francke's house, the edifying accounts concerning the Kingdom of Christ, the conversation with witnesses of the truth in distant regions, the acquaintances with several missionaries,... the regulations of the orphan houses, ... the cheerfulness of that man of God in the work of the Lord, together with various heavy trials attending it, increased my zeal for the cause of the Lord in a powerful manner, and laid the foundation of the knowledge of such things as tend either to the furtherance or hindrance of true Christianity.
The group began with less than a dozen people in 1722, including a converted Roman Catholic called Christian David. Then some descendants of the "hidden seed", in the same year, emigrated from Poland to the Count's estate, Berthesdorf, in Saxony, for protection from further persecution. In 1723 Zinzendorf joined with another nobleman and two Lutheran pastors to form The Covenant of the Four Brethren, for the propagation of the Gospel. It was at this place, that the group was re-established with the founding and naming of Herrnhut ("The Lord's Keeping"). This settlement grew with more additions from persecutions in neighbouring areas, including old Waldensian, Wyclifian and pietistic strains. In a short time it became a flourishing settlement of over three hundred by 1727.
Later in life Zinzendorf referred to the contributions made by his time in Halle, as follows:
The daily meetings in Professor Francke's house, the edifying accounts concerning the Kingdom of Christ, the conversation with witnesses of the truth in distant regions, the acquaintances with several missionaries,... the regulations of the orphan houses, ... the cheerfulness of that man of God in the work of the Lord, together with various heavy trials attending it, increased my zeal for the cause of the Lord in a powerful manner, and laid the foundation of the knowledge of such things as tend either to the furtherance or hindrance of true Christianity.
The group began with less than a dozen people in 1722, including a converted Roman Catholic called Christian David. Then some descendants of the "hidden seed", in the same year, emigrated from Poland to the Count's estate, Berthesdorf, in Saxony, for protection from further persecution. In 1723 Zinzendorf joined with another nobleman and two Lutheran pastors to form The Covenant of the Four Brethren, for the propagation of the Gospel. It was at this place, that the group was re-established with the founding and naming of Herrnhut ("The Lord's Keeping"). This settlement grew with more additions from persecutions in neighbouring areas, including old Waldensian, Wyclifian and pietistic strains. In a short time it became a flourishing settlement of over three hundred by 1727.
2. THE BIRTH OF THE MORAVIAN MISSIONARY MOVEMENT AND THEIR EMPHASISThe source of the initial thrust of the missionary movement came as a result of a deep and lasting movement of God's Spirit upon the small group of believers. The Holy Communion service of, August 13, 1727, was marked by a number of intense spiritual experiences and a real work of God. Zinzendorf described the event as the "Pentecost" of the new community. This work of the Spirit led them to increasing zeal with the prime motivation being a "deep, ongoing passion and love for Christ". The group also dispelled any tendency toward dissension from within the community, as had previously been the case.
Zinzendorf's leadership and influence restored a peace among the church. This time is generally recognised as the rebirth of the Unitas Fratum, to form the Moravian Church, and hence, the beginnings of the missionary movement. Their ecclesiastical affairs were regulated by a carefully devised system of boards and synods. They drew up a list of rules for the community for guidance in areas of religion and conduct. The chief rule was to live in love with not only their brethren, but the children of God in all denominations. An executive eldership of twelve was appointed with a bishop, Daniel Ernst Jablonsky, headed up by the Count. The significant point here for the Moravian movement, was their heartfelt emphasis upon the Christian experience, deep spirituality, and unique living arrangements to facilitate all this. Herrnhut became famous as a model for other settlements on estates of friendly nobles. The community continued to attract newcomers and saw their mission; as sending out people to form Pietist societies within established churches.
Herrnhut now had the momentum to establish a separate denomination and a full revival of the old Unitas Fratum. Zinzendorf resisted this by holding firmly to the pietistic idea of an ecclesiola in ecclesia, a society of living Christians within the Church, and tried to remain as part of the Lutheran State Church after the example of Spener. The motives were foremost to help the churches which were spiritually at a low ebb by arousing devotion to Christ which Zinzendorf thought was the vital source of genuine Christianity.
This was a procedure known among the Moravians as the Diaspora, ministering among the "scattered" without drawing them into the Moravian Church. The numbers of missionaries sent to other churches during the period of Zinzendorf's life was remarkable. The Herrnhuters sent out men and women to denominations in many directions, such as the Russian Orthodox Church, the Egyptian Coptic Church, Germany, Denmark, Switzerland, and Holland. Even the Jews became a target group for the Herrnhut group. The importance, then, of the Moravians must be seen in this light of influence upon Christian bodies, rather than by their overall numbers.
