UNITED ZION'S CHILDREN. See River Brethren.
UNITY OF THE BRETHREN (UNITAS FRATRUM),
"Unity of the Brethren" ( Unites fratrum) is the proper designation of what is generally called the Moravian Church.
I. History: This church, which must not be confounded with the United Brethren in Christ (q.v.), is a resuscitation, in a new form, of the Bohemian Brethren (q.v.). At the beginning of Luther's Reformation, the Brethren numbered
z. Ante- about 400 parishes and 200,000 mem- cedents. hers, were using their own hymnal and catechism, and employing two print ing-presses for the spread of Evangelical literature. In spite of frequent persecutions on the part of the Roman Catholics and Utraquiats, they increased in number and grew in influence, until they ob tained legal recognition (1609). One of the ends for which they labored was a closer fellowship among Protestants. They succeeded in effecting an alli ance, based on the Consensus Sendomiriensis,among those of Poland (1570). This alliance, however, bore no abiding fruits. The Counter-Reformation, inaugurated by Ferdinand II., overthrew the Breth ren as a visible organization in Bohemia and Moravia (1627); but they continued in Poland and Hungary to the end of the seventeenth century. At the same time there was preserved in their original seats a "hidden seed," which kept up, as far as possible, the tenets and usages of the fathers, held religious services in secret, and prayed for a resuscitation of the church. Such prayers were heard.In 1722 two families named Neisser, led by Christian David, "the servant of the Lord," fled from Moravia, and, by invitation of Count Zinzendorf (q.v.), settled on his domain of Berthelsdorf in Saxony. About 300 Brethren, in the course of the next seven years, emigrated from Moravia and Bo-
hernia to the same place. They built a town called Herrnhut (q.v.), and were joined by a number of other Protestants from various parts of z. Begin- Germany. This settlement became the nings at center of the renewed Brethren's Herrnhut. church. In addition to the fact that its nucleus consisted of decendants of the Bohemian Brethren, such a renewal was brought about by the adoption of the leading features of their constitution; by the introduction of their discipline, as set forth in the Ratio Disciplince of Amos Comenius, and of much of their liturgy as found in their German hymnals; by appropriating their doctrinal tendency in so far as to hold fast to essentials, but not to bind the conscience with regard to non-essentials; and, finally, by the transfer of their episcopate, which had been carefully continued in the hope of a resuscitation. On Mar. 13, 1735, David Nitschmann was consecrated the first bishop of the Moravian Church by Bishop Daniel Ernst Jablonsky, with the concurrence of Christian Sitkovius, these two being the survivors of the old succession. The resuscitation of the Brethren's Church was, however, not accomplished in accordance with a prearranged plan; nor was Herrnhut built with such an end in view. The renewal was the work of God, who gradually led both the Moravian refugees and Zinzendorf to recognise his divine will. When Zinzendorf permitted the Brethren to settle on his estate, he knew little or nothing of the church of their fathers; and the projects which he had formed for the extension of God's kingdom looked in a different direction. It was only after these projects had failed, that he was made to see that Herrnhut, to use his own words, constituted " the parish to which he had from all eternity been
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ordained." By that time, however, there was gathered a body of Christians, not exclusively descended from the Bohemian fathers, but representing a union of survivors of the almost extinct church of the Bohemian-Moravian Brethren with representatives of German Pietism.
In the very nature of the case, therefore, a new and different development began. It was shaped by Zinzendorf. He had, indeed, declared that he would do all in his power to fulfil those hopes of a renewal of the Brethren's church which
3. Organi- filled the heart of its aged Bishop zation under Comenius; but at the same time he
Zinzendorf. was by conviction a Lutheran, and had adopted Spener's idea in its deepest import, of establishing ecclesiohe in ecclesio. This idea he carried out to extremes of which its originator had never thought. On the one hand, the Brethren were to constitute an independent church; and yet, on the other, they were not to interfere with the State Church, but to set forth within the same a union of believers representing the old Brethren, the Lutheran, and the Reformed elements, in one Unites Fratrum. They were to serve as salt within the various confessional ecclesiastical bodies, but were to refrain from seeking to make proselytes for their church. Inner fellowship with the Brethren should neither involve nor demand separation from any existing Evangelical body. Accordingly, he did not allow the Brethren to expand as they had expanded in their original seats; but exclusive Moravian towns were founded, where no one but a member owned real estate, and the church controlled, not only their spiritual concerns, but also their industrial pursuits. In such towns a high type of piety was developed. A missionary spirit was fostered, which sent messengers of the Gospel to all parts of the heathen world, and found fields at home, through the so-called "Diaspora," on the continent of Europe, and, through domestic missions, in Great Britain and America. In their boarding-schools thousands of young people not connected with the Moravian Church received an excellent Christian education; and, during the long and dreary period of rationalism, vital faith in the essentials of the Gospel was cherished in such a manner that positive influences went forth from these centers wholly out of proportion to the paucity of the numbers of those identified with these settlements in the narrowest sense. At the same time there occasionally appeared a self-satisfied spirit, which, on the one hand, looked upon the Moravians as "a peculiar people" in a manner unjustifiable and beyond the warrant of holy writ, and on the other took acceptance with God for granted, as belonging of necessity to all the members of a church in which the Savior was preeminently the central. figure of theology and of practical religion, and his name literally constituted a household word. For a brief period (1745-49), known as " the time of sifting," and in a few of the settlements, a far greater evil manifested itself. Fanaticism broke out among ministers and people. It did not lead them into gross sine, but gave rise to the most extravagant conceptions, especially as regarded the atonement in general, and Christ's wounded side in
particular; to sensuous, puerile, and objectionable phraseology and hymns; and to religious services of reprehensible character. For such fanaticism Zinzendorf unwittingly furnished occasion, by the fanciful and unwarranted ways in which, from his inclination to hyperbole and paradox, he expressed the believer's joy and the love which the pardoned sinner bears to the Savior. But, when he and his coadjutors began to realize the magnitude of the evil, they earnestly labored to bring back the erring ones to the sober faith and reverent love taught by the Scriptures. Such efforts were crowned with success, tend the entire restoration of the church to spiritual health formed the best answer to the many attacks made upon it at that time and for a long period afterward, in part by earnest theologians, who taught the very same things as those the Brethren were aiming to promote, and in part by scurrilous enemies.
Zinzendorf was consecrated a bishop in 1737, and during his lifetime practically stood at the head of the church, although he had many assistants; and synods, in which his influence was all-powerful, were often held. After his death, the synods assumed their proper position, and the executive administration was vented in elective 4. Develop- boards. The polity which he had in-
ment troduced kept the Unitas Fratrum Elsewhere. numerically small; but it was gradually established in Saxony, Prussia, Holland, Denmark, Baden, Switzerland, and Russia. In all these countries, except Switzerland, the exclusive system was introduced; on the part of their governments liberal concessions were granted. In the coarse of time the exclusive system was abolished, even on the continent of Europe, where it had originally been rendered necessary by the operation of ecclesiastical laws-at least in part. There are now twenty-four congregations on the continent of Europe. In Great Britain, the Moraviana established themselves in 1738, chiefly through the efforts of. Peter Boehler, who became God's instrument in leading John Wesley to a knowledge of the truth. In 1749 they were acknowledged by an act of parliament as "an ancient Episcopal Church." Four exclusive settlements were originally founded; but the rest of their churches, forty in number, never introduced the German polity. Here, too, the peculiarities of the old system have been practically abolished in the former settlements. Georgia was the colony in which the Moravians began their work in North America (1735); but they soon relinquished that field, and came to Pennsylvania (1740), where they built Bethlehem, Nazareth, and Lititz, in which three towns the exclusive system was introduced. Subsequently, they. established, on the same plan, Hope in New Jersey (which enterprise proved a failure); and Salem in North Carolina. Their other churches were free from the trammels of this polity, which was totally relinquished in 1844. During the century in which it continued, it necessarily, kept the church small in the United States of America also; since its relinquishment, the Moravians have increased rapidly, and during the last twenty years have doubled their membership. The number of their churches is ninety-one,
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IL German Moravian Towns: Although the exclusive system on the continent of Europe has been, abolished, certain features of the former arrangements have been maintained. The membership, " according to difference of age, sex, and station in life," is divided into classes, called " choirs " (from choros). At the head of each choir stands an elder, or, in the case of a female class, a deaconess, charged with its spiritual interests. Special religious services are held, and an annual day of covenanting and praise is observed. Such classes, or choirs, are maintained in other Moravian churches also. Every settlement has a brethren's, a sisters', and a widows' house, which provide at moderate charges a modest home for the inmates, who are bound by no vows and are free to come and go at will. A sisters' house is inhabited by unmarried women who maintain themselves by work suited to their sex; and a brethren's house by unmarried men who carry on various trades. There are two superintendents for each house, one looking after the religious concerns of the inmates, the other managing the temporal affairs. Religious services for all the inhabitants are held every evening in the church.
III. Constitution, Ministry, Ritual, and Usages: (1) In 1857 and again in 1899 the entire constitution of the Unitas Fratrum was remodeled. It embraces four provinces, the German, the British, and two American. They are administratively independent,. but together constitute one organic whole in regard to doctrine, fundamental principles of discipline and ritual, and foreign missionary work. There is a general and a provincial government. A general synod meets statedly at Herrnh'ut, and is constituted of delegates from all provinces, as also from the foreign mission-field. Each province has also its provincial. synod, which elects its executive board, known as a provincial elders' conference. These four executive boards together with the mission-board jointly constitute the so-called directing board of the unity, a court of appeal and of supreme reference and counsel during the intervals between sessions of the general synod. The mission-board is elected by the general synod, to which it is responsible, and consists of five members, three of whom must be elected by and as such represent the chief nationalities entering into the membership of the Moravian Church, viz., the German, the British, and the American branches. (2) The ministry consists of bishops, presbyters, and deacons. Unordained assistants, whether men or women, are formally constituted acolytes. The Moravian episcopacy is not diocesan, but represents the entire Unitas Fratrum. In the bishops is vested exclusively the power of ordaining. They constitute a body whose duty it is to look to the welfare, and maintain the integrity, of the Unitas Fratrum in all its parts, and especially to bear it on their hearts in unceasing prayer before God; and, although they are not ex officio connected with the government, they are, as a rule, elected to the governing boards. (3) The ritual is liturgical in character. A litany is used every Sunday morning. Special services,
at which offices of worship are used, distinguish the festivals of the ecclesiastical year, certain "memorial days" in the history of the Moravian Church, and the annual days of covenanting of the choirs. The hymnology is rich, and church music very fully developed. Some of the best-known Moravian hymnologists are Zinzendorf, Countess Zinzendorf, Spangenberg, Louise von Hayn, Gregor, James Montgomery (q.v.), F. W. Foster, John Cennick (q.v.), Ludolf Schlicht, Benjamin La Trobe, John Swertner, Garve, and Albertini. Love feasts, in imitation of the agapce of apostolic times, are celebrated. The pedilavium, or foot-washing, was formerly practised within limited circles, but was abrogated in 1818. At one time the lot was employed in the appointment of all ministers, and marriages were contracted in the same way. Its use has been abolished; its employment with regard to the marriages of members was done away with in 1818.
IV. Doctrine: The Moravian Church does not set forth its doctrines in a formal confession of faith, as was done by its Bohemian fathers; but the cardinal points are found in its catechism, in its Easter Morning Litany (Schaff, Creeds, iii. 799), and in its "Synodical Results," or code of statutes drawn up by the general synod. The Holy Scriptures of the Old and New Testament, venerated as God's Word, containing all the truths that declare the will of God for man's salvation, are held to be the only rule of faith and practise. The following truths are held to be clearly attested by Holy Scripture, and as such essential: the doctrine of the total depravity of human nature, the love of God the Father, the real Godhead and real humanity of Jesus Christ, our reconciliation to God and our justification by faith through the sacrifice of Jesus Christ, the Holy Ghost and his operations, good works as the fruit of the Spirit, the fellowship of believers, the second coming of the Lord, and the resurrection of the dead unto life or unto condemnation. On the other hand, Moravians hold that " it is not our business to determine what Scripture has left undetermined, or to contend about mysteries impenetrable to human reason " (A. G. Spangenberg, Exposition of Christian Doctrine, London, 1784; H. Plitt, Glaubenslehre, Gotha, 1863; idem, Zinzendorfs Theologie, 3 vols., Gotha, 1869-74).
V. Enterprises of the Church: There are in the four provinces 28 boarding-schools for young people not connected with the Moravian
r. Schools. Church, at which schools about 2,000 pupils of both sexes are annually educated. In 24 day-schools between 2,500 and 3,000 scholars are also under the influence of the church. Besides these are three colleges and theological seminaries.
Although three Protestant missions existed prior to the Moravian missionary work, 'such enterprises were all undertaken in connection with the planting of colonies. The Moravians were the first Protestants who went among the heathen 2. Missions. with no other purpose in view than that of saving souls. In 1732 Leonard Dober and David Nitschmann (q.v.) inaugurated on the island of St. Thomas that work to which the
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The Bohemian mission work was begun in 1870. At first it advanced very slowly, on account of the restrictions imposed by the Austrian laws. In 1880 these restrictions were removed, and the Unites Fratrum was legally acknowledged by that same government at whose hands it received its death-
blow in the Counter-Reformation. This mission embraces 5 chief stations, with about 25 filials.
Three orphanages are conducted, 123. Other missionaries are engaged, and the memAgencies. bership numbers 1,178. In 1881 the
Moravians took charge, in Jerusalem, of
a hospital previously established for lepers. This institution is supported by contributions from the
three provinces and the gifts of friends. The
inmates number between 50 and '60. The Diaspora (from
diaspora, in
VI. Statistics: The home provinces report 411 bishops, presbyters, deacons, and unordained assistants, male and female, in various departments of church work, not counting teachers; 42,791 souls. Foreign and Bohemian missions report 198 bishops, presbyters, and deacons; 60 unordained assistants; 234 female assistants; 2,134 native assistants; 103,810 souls. The Unites Fratrum, therefore, numbers in all 888 bishops, presbyters and deacons, and other appointed workers; or, with native assistants, 3,037 workers, and 146,601 souls, and has, besides, about 75,000 souls in its Diaspora societies.
Bibliography: D. Cranz, Ails and neua Br2iderhistorie, Barby, 1772, Eng. traasl., Ancient and Modern Hist. of the Brethren, London, 1780, the German continued by Hegner, 8 parts, Barby and Gnsdau, 1791-1816; J. Risler, Select Narratives from the Hist. of the . . . Unitas. Fratrum, ib. 1808; J. B. Holmes, Hist. of the Protestant Church of the United Brethren, 2 vols., ib.1825, Bethlehem, Pa.,1830; E. H. Reiehel, Historical Sketch of the Church and Missions of the United Brethren, Bethlehem, 1848; J. Latrobe, Historical Sketch of the Church of the United Brethren, Bath, 1850; L. C. Schrautenbach, Zinzendorj und die Bruder-Gemeinde, Gnadau, 1851; E. W. Croger, Geschichte der alters urui erneuerten Briider-Rirche, 5 vols., ib. 1851-05; L. T. Reichel, Hist. of the Moraviana in North Carolina, Bethlehem, 1857; J. Henry, Sketches of Moravian Life and Character, Philadelphia, 1859; A. Boat, Hist. of the Bohemian and Moravian Brethren, new ed., London, 1863; W. C. Reichel, Memorials of the Moravian Church, Philadelphia, 1870; J. M. Martin, Historical Sketch of Bethlehem and the Moraviana, Bethlehem, 1873; E. de Schweinitz, Hist. of the Church Known as the Unites Fratrum, ib. 1885; idem, Moravian Manual, 3d ed., by J. T, Hamilton ib. 1901; Schultze, Die Missionsfeldes der emeuerten BriiderRirche, ib. 1890; J. T. Hamilton, Hist. of the Moravian Church during the 18th and 19th Centuries, ib. 1900; idem, Hist. of the Moravian Missions, ib. 1901; idem, Twenty Years of. Pioneer Missionary Enterprise in Nyasa-Land Bethlehem, Pa., 1911; J. H. Clewell, Hist. of Wachovia in N. C.; the Unites Fratrum or Moravian Church 1672-190y, New York, 1902; J. M. Levering, Hist. of Bethlehem, Pa., 1741-189, Bethlehem, 1903; A. L. Fries, Moraviana in Georgia, 1736-l,0, Winston Salem, 1905; G. Burkhardt, Die Bruderyemeine, 2 parts, Gnadau, 1905; O. Steineeke, Die Diaspora der Briutergemeine in Deutschland, Halle, 1905; H. Gaist, Otterbein University, IBly-1907, Dayton, O., 1908; J. G. E. Heekwelder, A Narrative of the Mission of the United Brethren among the Delaware and Mohegan Indiana from its Commencement in 17/,0 to the Close of the Year 1808, Cleveland, 1907; Misaionaotlas der Briidergemeinde, Herrnhut, 1908.
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