Zinzendorf and the Early Moravians (original) (raw)
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The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians
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This paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition th...
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Methodist Review, 2012
In 1910, 1200 representatives of Protestant missionary societies met in Edinburgh, Scotland, to consider the meaning of Christian mission for their generation. In 2010, we gather as part of a worldwide network of meetings asking the same question. What has been the shape of Christian mission over the past century, and what is its future? Because human beings are God's hands and feet at work in the world, we must also ask the related question: What has it meant to be a missionary over the course of the last century? And most relevant to our gathering today, what does it mean to be United Methodist missionaries today? To "rethink mission" requires that we also "rethink missionaries," both for our own generation, and for those who will follow. Although apostolic vocation is a timeless calling, the work of mission takes its cue from its contemporary sociocultural context. Nobody expressed this as well as the great 20 th century Methodist missionary E. Stanley Jones, who wrote in The Christ of the India Road, "Evangelize the inevitable." In other words, the missionary must bring the Gospel into contact with whatever is going on in the world. To "evangelize the inevitable" requires crossing boundaries to witness to Jesus Christ. But the nature of those boundaries changes according to the circumstances of each age. In this address, I will reflect on a few of the changing definitions of " missionary" from 1910 to today. "Rethinking missionaries" means asking what it means for us to "evangelize the inevitable." Except for the proverbial death and taxes, what seemed inevitable a century ago does not seem inevitable a hundred years later. And yet, the accumulated decisions of past generations continue to shape our understanding of the missionary vocation today. I. The missionary under colonialism. A. Missionary as Professional A century ago, the 1200 delegates who gathered at the World Missionary Conference knew exactly how to define a missionary, and there was no doubt in their minds about their importance. Study Commission Five on the Preparation of Missionaries stated as follows: "the word 'missionary' must be taken in its widest signification to include all those European and American agents whom the Missionary Societies directly appoint and use on the mission field in any capacity connected with the work of a station. Hence we must think of ordained missionaries, medical missionaries, educationists, nurses, industrial teachers, Bible readers, zenana visitors, secretaries or business agents, etc." 1 The report described the core functions of the "missionary force": 1. Presentation of the Christian message, i.e. direct evangelization and the making of converts. 2. Manifestation of the Christian life, e.g. "medical, educational, and industrial work." While such work was seen as acts of Christian love, the report noted that in some countries promoting Christian life would require introducing "elements of civilization." 3. Organization of a Christian church and nation. "A living and effective Church in a Christian nation is the end of missionary work." 2
1998
In 1767 David Zeisberger began his Moravian mission to the Delaware Indians in Ohio. He led this mission until his death in 1808. While Zeisberger and his assistants required conformity in matters religious, the converts did not have to make enormous changes in their traditional beliefs. The Delaware converts also did not have to alter their traditional economic, medical, housing, and diplomatic practices.;The goal of this study is to understand why hundreds of Delawares chose to convert, and why as many more chose to live at the mission. Many Delawares hoped to return to the peaceful life they had previously enjoyed. Many chiefs joined the mission and maintained their influence within the mission structure, and many followed these important men to the mission, believing that the latter must know something right. Others joined the mission because family members had converted. Many came to live at the mission to escape the destruction and danger of the revolutionary war, while others...
Biblical Equality in the Moravian Church
Priscilla Papers, 2001
Author: Peter Vogt Publisher: CBE International Although numerically small, the Moravian church is relatively well known for its influence on the conversion of John Wesley and for its pioneering mission work. The Moravian vision of forming a truly Christian community and the ingenious leadership of Count Nikolaus von Zinzendorf (1700-60) resulted in a communal life that was highly original and in many respects ahead of its time.