VI. INTO ALL THE WORLD A testimony to the Moravian missionaries was made by William Carey, who is considered the father of modern missions and was one of the first missionaries to India. After reading several issues of Periodical Accounts, Carey threw down some copies of this Moravian missionary journal (first published in 1790) in a meeting of Baptists and exclaimed, See what these Moravians have done! Can't we Baptists at least attempt something in fealty to the same Lord? [14] A. Prayer Groups
The Moravians burden for the spread of the gospel throughout the world issued from their corporate prayer. This living touch with the Lord resulted in an intense concern for carrying the gospel into the whole world. Even on the first of the prayer days, February 10, 1728, there was discussion concerning Turkey, Ethiopia, Greenland, Lapland, and other countries. Within two days following this first prayer day, twenty-six single brothers had banded together as a mission-prayer group and had moved together into their own house to seek the Lord together about their burden. B. Missions Abroad While in Copenhagen in 1731, Zinzendorf met a slave from the Danish West Indies and invited him to Herrnhut. Accepting the invitation, this slave visited Herrnhut and spoke concerning the need for the gospel among his fellow slaves. The church in Herrnhut picked up the burden, and one year later, two Moravians became the first missionaries to the slaves in the West Indies. The evening song service on August 18, 1732, became a farewell to these brothers a potter named Dober and a carpenter named Nitschmann. Dober was single, but Nitschmann left behind a wife and child. At three a.m. on August 21, they departed. Zinzendorf took them fifteen miles in his carriage, as far as Bautzen. From there they walked for a month to reach Copenhagen. They spent another month in Copenhagen breaking down opposition to their venture and waiting for a ship. They then sailed for St. Thomas in the West Indies. In Greenland the gospel was taken to the Eskimos. The following is an account of how one Moravian shared the gospel with the Eskimos:
Some Moravians also went to Surinam to preach the glad tidings to the blacks there. Others worked among the Hottentots of South Africa. Still others went to Georgia in America. In Pennsylvania some sought to bring the gospel to the Indians. One Indian gives this account of his encounter with a Moravian missionary:
These Moravians were true pioneers among missionaries. C. John and Charles Wesley
There were others besides the Moravians who were burdened to carry the gospel to the Indians. Among these were John and Charles Wesley of England. James Hutton, an acquaintance of the Wesleys, saw them off when they voyaged to Georgia and corresponded with them after they reached America. They related how a group of Moravians sailing on the same ship as the Wesleys sang hymns of praise on the ship in the midst of a great storm and how they answered those who asked whether they were afraid: We are neither afraid for ourselves nor for our children. Hutton in his book relates scenes of the Moravians, after they arrived in Georgia, felling timber, constructing houses, preaching to the Indians, and holding a song meeting all to the amazement and delight of John and Charles Wesley. Hutton also discusses the influence of the Moravians on John Wesley:
John Wesley later met Peter Boehler, a Moravian, who helped him further, saying:
Eventually John got the faith. D. Training of Missionaries
The training of the missionaries was conducted by Zinzendorf himself. He directed their studies in writing, language, geography, and medicine, as well as the Bible. Wesley notes in his Journal that the curriculum in Herrnhut included reading, writing, arithmetic, Latin, Greek, Hebrew, French, English, history, and geography. Only volunteers from within the church there were sent out. Zinzendorf tested them with severe discouragement and delay. He would even order them to disembark after boarding their ship if he had any doubt about their qualifications. He wanted the aspiring missionaries to count the cost thoroughly before setting out. That would leave no room for hidden faintheartedness and disloyalty to hinder the work later. Each volunteer was required to respond to questioning by Zinzendorf before the whole congregation. Dr. Regnier, for example, submitted to the following examination when he desired to become a medical missionary to Surinam:
Zinzendorf demanded the brothers' strict obedience to both the civil and ecclesiastical laws of the country where they labored in the gospel. He insisted that they abstain from activity in politics or in controversial social issues such as employer-employee relationships. Three additional guidelines were given to the Moravian missionaries: 1) the missionary was to live humbly among the heathen, never lording it over them; 2) he was to preach the crucified Christ immediately, leaving subjects such as the creation and the fall for later; 3) his aim should not be to convert an entire nation but rather to watch for individuals seeking after truth. [20] Finally, Zinzendorf imparted to his trainees a spirit of self-effacement.
During Zinzendorfs lifetime, no missionary biographies were published. Letters from brothers in distant lands were sometimes hand-copied to be read in meetings but were not printed for general use. E. Financial Support
After they reached their destination, the missionaries were expected to carry on a daily life that would give weight to their preaching and convince the heathen of the saving power of the Lamb. Zinzendorf considered it very important that the missionaries earn their own living in order to teach the natives the dignity of labor. Hence, the Moravian missionaries received from the church only enough money to take them to their port of departure. They had to work for their ocean passage. Once in the mission field, they worked at whatever occupation would provide their necessary food and clothing.
Count Zinzendorf was a man who ran to gain the prize of Gods high calling. This history is not intended to exalt Zinzendorf but to exalt the One after whom he was running. The principles that governed his life were definitely of the Lord and are worthy of our consideration. The testimony of the Lord at Herrnhut was marvelous. In the church in Herrnhut, the Lord had a people that were truly after His heart. They were one with Him and were willing to lay down their lives that Christ could have His way throughout the earth. F. Witness Journeys In 1731 Zinzendorf traveled to Copenhagen, where he had the opportunity to witness to the king of Denmark and his court. Zinzendorf, who was of nobility himself, was often used by the Lord to turn the heart of those in high positions. Spangenberg said this of Zinzendorf:
Once Lord Chamberlain Von Pless told him, The king desires to speak with you. Converse with him with all the sincerity of a witness for God, which character you bear amongst us. [2] He was invited to the kings table. One author describes the Counts reactions:
The king was so impressed with Zinzendorf that he desired to confer on him a high honor at the coronation. Zinzendorf had much conflict within and did not desire to receive honor from men. After the queens mother charged him not to create a situation by refusing the honor, Zinzendorf reluctantly accepted. From this time, however, writes Spangenberg, he resolved to become still more attached to the reproach of Christ, and to confess His word still more boldly. [4] Completing this witness journey, Zinzendorf returned to Herrnhut very early in the morning of July 21, 1731.
He also learned that seventy-four new exiles had found refuge at Herrnhut. The second day after his return, he invited them to dine with him. In 1736 Zinzendorf took a walking tour through southern Germany and Switzerland with the intention of witnessing to whomever he met. He traveled alone in plain clothes for most of the journey. Many were receptive to his witness, which he shared from an open heart.
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