Moravian Magazine, April 2021 (issue 2)

No.

2

•

A P R I L

2 0 21

In this issue: Technology enables synods A group in prayer Moravian music and resources A full communion celebration ...and more!

A goal without a plan is just a wish

Your life is your testimony. Your Moravian Ministries Foundation in America is here to help you structure and organize your own personal plan for your financial resources, possessions, and gifts.

We can help you optimize the use of your assets to provide income for yourself or others, make the most of your gifts for the people and ministries you love, and align your resources with your passions.

Turn your goals into action.

Contact the MMFA, and see how our Gift Planning Services can help you make the most of your financial resources.

2

119 Brookstown Avenue, Suite 305 Winston-Salem, NC 27101 336-725-2589 | mmfa.info

The Moravian

Cover Photo by Mike Riess, IBOC

6

18 A Moravian Education 5

Our Lamb has conquered.

Let us follow Him.

Rev. Dr. Heather Vacek named dean of Moravian Theological Seminary

13 A new normal: imaginative and collaborative

faith formation

In Our Congregations 6

Emmaus’ Daily Prayer group continues Moravian tradition

In essentials, unity; in nonessentials, liberty; in all things, love

2020(1) Synods

God Creates. God Redeems.

God Sustains.

Moravian Writers

We Respond in Faith, Love and Hope.

Moravian Music

9

Districts turn to online tools to hold postponed 2020 synods

11 Rev. Joseph Nicholas pens new book on baptism 15 Moravian Music Festival: Christian Hearts in Love United 17 Moravian Music Foundation celebrating 65 years with

sapphire serenade

Moravian History 18 Past Pandemics: Bethlehem during the Spanish flu

pandemic of 1918 Visit our website at https://www.moravian.org.

Letters to the editor, address corrections, and other correspondence may be e-mailed to the editorial staff at moravianmagazine@mcnp.org.

Full Communion 22 Service celebrates decade of full communion with the Episcopal Church

...and more 4

Ponderings: Discovering new paths in familiar places

24 Reflections on John 10:1-18 28 Official Provincial Elders’ News April 2021

30 Obituaries

3

PONDERINGS

(ISSN 1041-0961) April 2021, Vol. 52, No. 2 Return Undeliverable Canadian Addresses to: OnTrac International, 41 Northern Stacks Drive, Suite 200 Fridley, MN 55421 email: file@ontrac.com Official Journal, The Moravian Church in North America, Northern and Southern Provinces

Discovering new paths in familiar places For my wife and me, a walk in the woods often provides a chance to unwind, to relax, to get away from the worries of the world for a bit. Those walks have grown even more beneficial recently by providing much-needed respites from being cooped up in the house. And we’re not alone: during the past year, many of our local parks and hiking destinations saw increased numbers taking to the paths.

To keep things interesting (and sometimes to avoid overcrowding), we’ve been exploring new places for our weekly constitutionals. We spent much of this year seeking out state parks and rail trails that we had never visited. By looking a little further afield, we came to appreciate just how abundant the outdoor opportunities are in our area.

We also often fall back on our two “go-to” locations for when a stroll in the woods beckons. We know those trails like the back of our proverbial hands. Photos of my school-aged (now adult) children on these trails are among my favorites.

The familiarity, convenience and family history of these places keep us coming back. There’s something comforting about walking well-worn paths. You always know which way to turn, which areas to avoid, what parts are going to be tricky.

But I find what delights even more is when we find new paths to explore in these familiar settings. After more than 20 years visiting these favored haunts, they continue to surprise. At one, they carved a new trail that gives a whole new perspective on the same piece of land. At another, going just a little past our usual stop opened up a whole new part the park we’d never ventured into, offering many new trails to explore.

In our church lives, familiarity and tradition can be comforting. But as we’ve seen throughout the past year, discovering new ways of being the church can be very energizing. The challenges brought on by the pandemic have sparked creative new worship, outreach opportunities, inter-congregational and interprovincial collaboration, development of new resources and much more in our traditional, 560-plus-year-old church. which we’ll read more about in upcoming issues.

These new paths have the potential to strengthen our familiar church. I look forward to hearing – and sharing – the new expressions of faith that are blooming in many parts of our Moravian church. As some sense of normalcy returns to life, embrace the familiar, but look for the new paths. What we see may surprise us.

I hope you enjoy this issue of the Moravian. As always, we welcome your comments, questions and ideas.

Published eight times per year: Jan/ Feb, April, May, June/July, August, Sept./ Oct., November and December, by the Interprovincial Board of Communication, 1021 Center St., Bethlehem, PA 18018.

Subscription rates: $15.00 per year, U.S.A. & Canada; $18.00 per year, all other countries.

Individual copies available for $3.00 each.

The Moravian is sent to the families of the Moravian Church as a privilege of membership. Non Profit postage paid at Bethlehem, PA. Circulation: 16,000 Continuing The North American Moravian, The Moravian and The Wachovia Moravian.

Michael Riess, Editor Susan Kiefner, Communications Assistant Jill Bruckart, Customer Relations/Business Assistant Interprovincial Board of Communication Ginny Tobiassen, chair Terri Bischoff, Peggy Carter, Margaret Couch, Paul Knouse, Kat Lehman, Amy Linville, Dan Miller, Valerie Bean Wagner.

Design by Michael Riess, IBOC. Address all correspondence regarding articles, subscriptions, or advertising to The Moravian, 1021 Center St., Bethlehem, PA 18018 FAX: 610.866.9223 Phone: 610.867.0594 800.732.0591 e-mail: moravianmagazine@mcnp.org www.moravian.org Contents © 2021, Interprovincial Board of Communications, Moravian Church in America.

All rights reserved

Peace,

4

Mike Riess, Editor, The Moravian

The Moravian

A MORAVIAN EDUCATION

Rev. Dr. Heather Vacek named dean of Moravian Theological Seminary

T

he Rev. Dr. Heather Vacek, an ordained Moravian pastor from the Southern Province, will join Moravian Theological Seminary as its dean and vice president, taking over for Interim Dean Dr. Craig Atwood who has served admirably in this role since the retirement of Dr. Frank Crouch in 2020.

The Rev. Dr. Vacek currently serves at Pittsburgh Theological Seminary as an associate professor of church history. For the past six years she has also served as vice president for Academic Affairs and dean of faculty.

“Moravian College and the Seminary are excited to welcome Rev. Dr. Vacek. She is an accomplished teacher, scholar and administrator and will be a great addition to our community,” commented Cynthia Kosso, Provost of Moravian College. “We’re confident her experience will allow her to make an immediate and positive impact on the students, faculty, staff and alumni of the Seminary.”

The Rev. Dr. Vacek worked for more than a decade in corporate engineering and marketing when she experienced her call to ministry and earned a Master of Divinity (2006) and Doctorate in Theology (2012) from Duke Divinity School. She was ordained by the Southern Province of the Moravian Church in July 2012.

In addition, Rev. Dr. Vacek earned her BA in Economics from Northwestern University, a BS in Industrial Engineering from Northwestern University, an MEM (engineering management) from Northwestern University and an MBA from the Kellogg Graduate School of Management at Northwestern University.

The Rev. Dr. Vacek will assume her role at the Seminary July 1. n

Ad Policy for The Moravian — The Moravian accepts paid advertising that is consistent with the magazine’s objectives and editorial convictions as they are stated in the purpose and mission of the Interprovincial Board of Communication. Advertisements for activities, services and products of specific interest to members of the Moravian Church have priority. The Moravian does not accept purely editorial advertisements that advocate specific ideas or issues.

Articles, columns and letters to the editor are the appropriate vehicles for the presentation of ideas and issues. The Interprovincial Board of Communication is responsible for the content and design of the magazine, including advertisements. Ad rates and specifications are available www.moravian.org.

April 2021

5

IN OUR CONGREGATIONS

A

Emmaus’ Daily Prayer group continues a Moravian tradition

ugust 13th, 1727, is a day many of us are familiar with. It is considered the day on which the Renewed Moravian Church was formed and is a cause for celebration! Often, however, at least in my own experience, we do not talk about the ramifications of signing the Brotherly Agreement on that day.

Similarly, we do not often discuss what began just two weeks afterwards.

The act of emigrating to Herrnhut in Saxony, where Count Zinzendorf held his estate, perpetrated by a group of exiles from Moravia led by Christian David, was illegal. Having left their feudal and church obligations behind in their homeland could have easily resulted in them being deported as illegal aliens. As we know, though, Zinzendorf did not deport these people and instead, after much prayer and deliberation, made a covenant with them— something we celebrate to this day.

6

Upon hearing news of the signing of the Brotherly Agreement, officials in the Saxony capital Dresden threatened to dissolve the Herrnhut community on the grounds that the covenant was a new profession of faith in opposition to the state Lutheran Church, and therefore illegal. In response, this newly formed group of Christians, claiming to be a new religious community within the state Church, began what we know as a prayer watch.

Each hour of the day was divided between 24 men and 24 women who agreed to pray continuously during their assigned hour for Herrnhut during this time of crisis. This 24hour prayer watch proved so beneficial that it was continued for nearly three decades after this initial assembly on August 27th, 1727. It has been revived many times since then and lives on to some degree today.

When I began as the student pastor of

The Moravian

Emmaus Moravian Church in the fall of 2019, the congregation’s pastor, Brian Dixon, had begun something similar. A small gathering of congregation members met at a local diner every weekday morning at 6:15 to pray together for their families, their congregation, and the world.

Not surprisingly, when lockdowns began due to the Covid-19 pandemic, this gathering was no longer viable. One Thursday evening back in March 2020, however, I thought to myself, “What prevents us from continuing our prayer watch?” Just a few minutes later, I asked Pastor Brian the same question over the phone, and our resounding answer was: “nothing!”

the morning news and talk shows, I signed on to our Zoom Daily Morning Prayer Group led

by Pastor Dixon. Each weekday, I am inspired by the commitment of our group in fellowship, compassion and love. I sense the power of the Holy Spirit as we uplift close friends, family and the world into God’s loving care. Perhaps what was unexpected is fulfillment of my 2019 stewardship promise to pursue more study of scripture. This occurs as we are nurtured by insightful discussions of the text by our pastor, student pastor and participants. In all this I share a favorite Watchword from years past: ‘For you have been my help, and in the shadow of your wings I sing for joy.’ Psalm 63:7”

Praying on Zoom The following Monday morning at 8:15, a few of us gathered to pray together through Zoom, and have been meeting every weekday since, save for a few holidays. Personally, my weekday mornings would not be the same without praying with my siblings in Christ in this way. The fellowship, enrichment and sharing of thanksgiving and concerns has been beyond meaningful to the members of our prayer watch, not to mention the extra encouragement the pandemic has created a need for that this group provides. But don’t let me speak for everyone in the group; I share their thoughts here:

Gretchen Moyer: “I attend prayer group to be able to pray as a group and share thoughts and feelings with others. I receive so much from prayer group...it helps ease being isolated and alone, it helps me see others have the same experience. I hope to bring to prayer group what I receive...support, prayer and love.”

Ticia and Larry Herald: “We love being a part of Morning Prayer Group. Sharing song, scripture and prayers of concern and thanksgiving with loving, caring, and compassionate friends sets the right tone for our day. And the wonderful feeling of being together, even though we are distant, means a lot.”

Carolyn Carter: “Participating in Daily Morning Prayer gives me strength, peace, hope and fulfillment of stewardship values. As a retired registered nurse at the escalation of a pandemic, I asked God to lead me to a place where I could make a difference in the lives of those suffering and caregiving. Uninspired by April 2021

Cathie Ingram: “My experience with the prayer group has taken me to a sense of peace and comfort. Life is difficult regardless of who you are, everyone has something that they struggle with. I have been looking for a way to start my day with a sense of peace and comfort for just a few minutes before I pull the covers back and put my feet on the ground. For years, I have tried silent meditation, prayers for help to just get through my day or to give me wisdom and guidance as both good and difficult experiences occur throughout my day. Some days these private exercises brought me comfort but for most days it didn’t take long before I was feeling defeated.

“What has really helped over the past several months is the prayer group. It gives me the camaraderie of a small group of people willing to share their day-to-day blessings along with their struggles, I’m not alone out there. The (Continued on next page) 7

Prayer Group

(Continued from previous page) group talks and thinks not only about the Emmaus Moravian congregation but also people of our community and the world; the difficulties that exist in our lives. There are always spiritual blessings that someone can relate to during our 30-minute sessions to remind us that God is always with us. The Holy Spirit enters our worlds every day and we are all reminded of this connection within our discussions. There is always something in the liturgy prayers and the biblical passages that relates to my daily struggles/blessings of the day or the week.”

A commitment to prayer “A group of praying folks from the Emmaus congregation has met to keep Morning Watch every weekday morning since the fall of 2019,” explains Pastor Brian. “For a time, we gathered around a table at a local diner and became part of the rise-and-shine community there. Prayers and coffee, hits from the 80s played softly over sacred liturgy and literature, all brought and held together by the comfort and speaking of the Spirit.

“As you have read here­—and as Charlie and I have the privilege of seeing each week— 8

something wonderful happens when we share a commitment to prayer. We glimpse the larger conversation that we are always in the middle of with God. We learn from and are blessed by the language and rhythms of each other’s prayers. Our fellowship in Christ and with one another is enriched and deepened. This should not surprise Moravians, given the history and tradition we celebrate. And Christians over the centuries have kept prayer watches, the daily office, divine hours, etc. in a beautiful and creative variety of ways.

“We encourage exploring an ongoing prayer watch wherever you may be at whatever time of day works for your group, in person and in community (as the situation with COVID safely allows) or via online networking tools. Any number of resources for readings, devotions, liturgy, etc. can provide structure and opportunities for shared leadership: the Moravian Daily Texts and Book of Worship, commonprayer. net, Divine Hours breviaries by Phyllis Tickle, and the Book of Common Prayer are all good places to begin. Start small, stick to it, keep it simple, and you just might be surprised to see where prayer will take you!” n Charlie McDonald attends Moravian Theological Seminary and serves as student pastor at Emmaus Moravian Church in Pennsylvania.

The Moravian

2020(1) SYNODS

Districts turn to online tools to hold postponed 2020 synods

E

very four years, the three districts of the Moravian Church Northern Province each gather to handle the “business” of the church. While the Western, Canadian and Eastern Districts planned to meet in the spring of 2020, the COVID-19 pandemic made those gatherings impossible.

This spring, after a year’s postponement, the districts will turn to online options to conduct these district Synods in a virtual way that meets the requirements set out in the Northern Province Book of Order. Nearly 300 people from across the districts will attend one of the three synods.

Synods in 2021 The Western District will meet April 22-24; the Canadian District meets May 19; and the Eastern District meets June 24-25. Using the online conferencing system Zoom and a dedicated meeting platform called Lumi, synod delegates

will be able to do many of the same activities they would if they were actually together, like voting, asking questions and speaking from the floor. Provincial IT Manager Mark Santore is overseeing the technology to make these synods possible.

Synod chair Rick Santee, who has presided over district synods for many years, will continue to lead the Eastern and Western District meetings, but this time it will be from in front of a computer screen in the Moravian Church Center in Bethlehem. Graham Kerslake will remotely chair the Canadian special synod.

“We were hoping to have, then reschedule, this synod in 2020; Covid-19 prevented that from happening,” says Bruce Nelson, president of the Western District Executive Board.

“In 2021, we were hoping to be able to meet in person for this synod, but out of an abundance (Continued on next page)

(Continued on next page) April 2021

9

Synods

(Continued from previous page) of caution, we have decided to conduct this synod completely online.”

“Due to the limitations of a virtual format, each synod’s agenda will be focused on two major actions: synod elections and passing budgets,” explains Dave Bennett, president of the Eastern District. “Legislation will not be voted on during these synods; it will be given to the District Executive Boards to be considered in the inter-synodal period between now and the Synods of 2024.”

A time to learn Synods are typically a time for clergy and lay leaders from congregations across the districts to gather, discuss and learn from each other, and that aspect of Synod will continue even in the virtual space.

Each Synod will feature video messages from district and provincial agencies along with “state-of-the-church” presentations by leaders. These presentations and messages offer an opportunity for delegates to learn more about the exciting work happening throughout the church, understand the challenges facing agencies and congregations, and get ideas for enhancing their congregational work.

The Rev. Dr. Heather Vacek, currently vice president for academic affairs and dean of faculty at Pittburgh Theological Seminary and soon-to-be dean of Moravian Theological Seminary (see story on page 5), is the keynote speaker for the Western District Synod. Heather will offer several presentations over the course of the weekend on the Synod’s theme, “Being the Church: Holy Spirit Empowered.”

A special feature of the Eastern District Synod, themed “Into the World: this is the challenge of our mission…” will be a keynote address by author, speaker and professional 10

musician David LaMotte. In addition to a career as a touring musician who has released 12 albums, David has delivered keynotes and workshops all over the world. He has also published three books; his most recent, “Worldchanging 101: Challenging the Myth of Powerlessness,” is being used a textbook in universities in the U.S. and Australia.

And even though the “two or three gathering in [his] name” will be doing so through computer screens, these synods will also feature times for prayer and worship.

Getting ready Delegates will have opportunities to prepare for the new way of doing synod in pre-synod meetings. In the Eastern District, those meetings will include technology training, information on the schedule and what to expect during these new synods, and information on the 2022 budget challenges facing each synod. Western District delegates will have technology orientation sessions a week prior to Synod.

“In preparation for the special synod in Canada,” says Greg Weir, president of the Canadian District Executive Board, “we have purposefully scheduled a set of three District Dialogue meetings to connect with one another and talk about an over-arching purpose that connects work plans for congregations, the district and four key entities: The Canadian Moravian Mission Society, Van-Es Camp and Conference Centre, The Canadian Moravian Historical Society and the Canadian Moravian Foundation.”

Given the technical requirements and limited focus of the synods, only registered delegates will be able to speak on the synod floor and vote. However, guests will be able to view portions of synod via Zoom, and details of elections will be shared following the events.

News from the synods will be shared in The Moravian and on Moravian.org. n The Moravian

MORAVIAN WRITERS

Rev. Joseph Nicholas pens new book on baptism The Rev. Joseph Nicholas, a retired Moravian pastor living in Washington, D.C., recently independently published a book on baptism entitled, Baptism is a Gift of God: As Such, It Is More Than Water. In this article, Brother Nicholas shares his thoughts on the book.

This book is very much a reflection of my own journey as a Moravian growing up in the context where fellow believers constantly questioned the value of your faith based almost solely on the form of your baptism. As a pastor, I always seek to provide some conversation with parents and godparents before baptism.

I wrote this book as an invitation for us as believers in Jesus Christ to come together with

April 2021

a determination to teach and also to learn. This book is not a judgment on who has the right or wrong understanding. I found that generous atmosphere most profoundly in the Miami Gardens Pastors’ Group with more than a dozen church traditions involved and covering a very wide cross-section. I am convinced that the enemy has caused us to be in conflict over this matter as we seek to bring together the very important practice of Christian baptism with our passionate commitment to our Lord.

The title of the book comes directly from the language of our Baptism Liturgy. Christian baptism was instituted by our Lord Jesus and thus, as a gift of God, it is surely more than water.

The first of ten chapters in this book discusses the relationship between Jesus and John. The focus is on their early beginning and of the family and community connections as they were circumcised and grew up as typical Jewish boys. It makes the point that John’s blessing and endorsement at Jesus’ baptism launched his public ministry. It was not for the forgiveness of sin.

The second chapter discusses baptism as a Witness to the World and seeks to make the case that the baptisms referenced in Acts were largely to show that the Gospel was reaching to the ends of the world by the variety of people and places which were covered.

The chapter entitled Symbols and Symbolisms discusses our willingness to appreciate that communities have their own language that can help us to dig deeper into the “baptisms” and “washings” of those times. The next chapter, Holy Scripture and Holy Spirit, draws attention to the how the actions of the disciples came out of their understanding of (Continued on next page) 11

Baptism

(Continued from previous page) the work of the Holy Spirit; and it is that response that now provides most of our references to baptism in the form of Holy Scripture.

In chapter five, Sin and Salvation, there is the theme that probably drives the baptism conversation more than anything else. Whether asked or not, it hangs around the depth of emotions, “Are our sins forgiven without a particular form of baptism?”Another way of framing the question would be, “Can we be saved without baptism?” The following chapter, Children and Citizenship, focuses on the ability of a child to be given an inheritance but due to age restrictions, that child cannot have direct access until the appropriate time designated.

That does not prevent the giver from providing it. There is no doubt who is the owner!

In chapter seven The Community of the Covenant, there is the reminder that our relationship with God is in the context of the covenant. That covenant is with the community of faith. To be a part of that community is to share in the covenant. Then, a covenant is sealed and confirmed with a symbol. The suggestion here is that it is the commitment that precedes the application of water that gives value to the covenant relationship in baptism.

In chapter eight, Examples of Emergencies and Exceptions, the essential piece is that in our human context, we know of children who die before they ever get close to any kind of baptism. There are adults who will never grow up to understand and to speak as some require before they can be baptized. Will the God of love reject them?

Chapter nine discusses The Roman Church, Reformation and Reaction and it shows that the Church really needed new ways and a new understanding of itself. The process started long before Martin Luther in the 16th century but his timing was the most impactful and led to major questions and new answers.

It shows that the reformers did not all agree 12

either. However, once the questioning started, there was no turning back and some of the reactions have continued to challenge and to shape how the worldwide Church sees itself.

Finally, we close with chapter ten: Meaning for Moravians. In as much as we have often seen ourselves as not strong on outlining our doctrinal positions, in a growing number of communities, some of those doctrinal positions are being defined and the leadership of the church has had to find ways of responding. We are invited to look again at what are our essentials. We are urged to offer ministry in context of our local situation and also with our eyes on eternity; not just for ourselves but also for those whom God sends to us especially in irregular ways.

Enjoy reading and many blessings! n The Rev. Joseph Nicholas has served Moravian congregations in Antigua, Barbados and Miami, and was Moravian Warden and Lecturer of the West Indies/University of the West Indies. He currently lives in Washington, D.C. and helps at Trinity Moravian Church in New Carrollton, Md. Baptism is a Gift of God is available from the IBOC at store.moravian.org and on Amazon..

The Moravian

A MORAVIAN EDUCATION

A new normal: imaginative and collaborative faith formation “Is that in the Google classroom?”

“I just stuck it in there this morning.”

“Is that for the 31st or the 7th?”

“All right - how does that look? What do you all think?”

“I thought this one could be fun.”

“I think that’s a great idea.”

Are these the voices of school teachers, curriculum developers or media specialists, coordinating their classroom materials for a new semester of students’ imminent return to the classroom?

No! These are the voices of Moravian educators, pastors, student pastors and resource specialists compiling their collective curricula resources, education and experience to craft a Sunday School experience like no other.

Beginning in the fall of 2020, Collaborative Moravians began meeting together to create a virtual opportunity for Sunday School. A few churches had collaborated before over virtual summer Vacation Bible School opportunities and saw the Fall calendar as a mission field for exploring faith formation with families in a new way. While families could not physically gather in person, we took the opportunity to gather together and experience faith formation at home.

The effort took off with participation that exceeded our wildest hopes, as more than 80 children signed up for the fall session of crafts, biblical lessons, cooking activities and coloring pages. Each Sunday morning, we gathered with students and families from across the miles. Our time opened with a lively song and community “singing” in American Sign LanApril 2021

guage. Each week we added more opportunities for children to be involved in faith formation—both virtually through our shared class time together, and within their own homes as parents and older siblings worked through the materials and activities together.

The fall Sunday School class studied the Beatitudes. Children shared photographs and short videos of their projects and artwork via FlipGrid, a simple, free, accessible video discussion experience that allowed students from all five participating churches to interact with one another. Families from Home Moravian, Unity Moravian, Raleigh Moravian, Kernersville Moravian and Estamos Unidos Moravian Ministry joined together each Sunday morning at 9:30. Small groups also met after the large group for more discussion, further strengthening the bonds of children from around the Southern Province with one another.

During the 11-week session, children made pineapple upside down cakes as we learned that Jesus’s Beatitudes turned the world’s expectations “upside down!” Several considerate students shared their creations with friends and neighbors and one especially kind young lady shared hers with her pastor!

Each session included a Godly Play lesson taught by Sister Margaret Norris and Pastor Christy Clore. Several sessions of Story-andStretch were adapted and taught by Sister Jami Vandock and other members and leaders from all five churches supported the effort with special cooking classes, craft videos and music instruction. Pastor Angelica Regalado-Cieza, (Continued on next page) 13

Faith formation

(Continued from previous page) Pastor Christy Clore and Dana Myers prayed closing prayers for each session in both English and Spanish.

After such a successful fall Sunday School program, leaders from the churches collaborated again to create Advent craft kits for families featuring instructions and materials to make four crafts correlating to each week in Advent. We were treated to tutorial videos from Chancy Kapp, Stephanie Frazier, Pastor Craig and Anna Troutman, Miles Frazier, and Ann Winstead from Raleigh Moravian. Each video showed families how to create their own Advent wreath, Christingle, peg people putz, and folded paper Moravian stars. The Advent collaboration was another blessing for families and another opportunity to collaborate and imagine faith formation in a new way. More than 100 children representing more than 70 families participated in the Advent series of crafts and devotions that included hymn reflections, nature walks and even a specially curated playlist of Advent hymns compiled by Rev. Nola Knouse!

2021 brings new opportunities to imagine faith formation and community collaboration for children and families. Collaborative Moravians is expanding our horizons into the Northern Province and beyond as we welcome any and all Moravian churches to engage and contribute to virtual faith formation. Beth Hayes and Marie Couts have joined in weekly Zoom meetings to collaborate and help the five church leaders imagine what virtual faith for14

mation will look like in the spring and beyond.

We’ve discussed hybrid learning opportunities where children and families can gather in outdoor spaces while still honoring Covid-19 safety protocols and are imagining together an opportunity whereby every church family can participate in a scavenger hunt correlated to our curriculum, and safely accomplished by families completing the activity during a Sunday afternoon drive.

We have often used the phrase “When things get back to normal” over the past year when discussing our post-pandemic hopes.

But Collaborative Moravians have cleverly crafted a “new normal” where children learn and sing in English, Spanish and ASL; where families participate in Sunday school weekly (and together); where faith formation happens around the dinner table or in the car; where meal preparation and other daily activities become opportunities to cast light on God’s work in our daily world. While some things the pandemic wrought this past year have been terribly debilitating and painful, we are grateful to God for bringing other imaginative adaptations that allow us to experience God’s full hope for unity and joint partnership in the work of sharing the Good News of God’s Kin-Dom with all of God’s family!

If you or your church would be interested in participating or learning more about the work of Collaborative Moravians, email Jami Vandock at jami.vandock@gmail.com n Dana Myers currently serves as pastoral intern at Unity Moravian Church in Winston-Salem, N.C. The Moravian

MORAVIAN MUSIC

In 2021, the 26th Moravian Music Festival will be…

Christian hearts in love united

S

ince 1950, musicians and music-lovers have congregated in a festival setting to celebrate Moravian music. Festival-goers explore the history of Moravian music; bring archival music into the light; encourage and perform new music and arrangements; learn, teach, and share ideas; and explore new avenues and directions in music.

The Moravian Music Foundation (MMF) sponsors and manages the event. Normally, it would hold a week-long festival, every four years. The 26th Festival was to be in Bethlehem, Pa. For the safety of all involved – instrumentalists, singers, volunteers, audiences, children and youth – participants will now connect creatively, using technology and the Internet. The Festival, scheduled for July 18-24, will be education-focused, maximizing online platforms.

But the spirit of the festival will still be about connecting our hearts in love united, even if not in the ways to which we are accustomed. As musicians, we crave the close bonds of singing and playing together that we have missed for some time. We hunger for times of April 2021

fellowship and sharing of ideas and conversation. The committee and Moravian Music Foundation staff are working hard to provide connections and ample social time during our week online.

Connecting online offers benefits as well.

Without the usual travel time and expense, the opportunity to participate is open to all, no matter their location or distance. You may now enjoy our featured speakers, panelists and teachers right there in your home!

The general public will be able to view and enjoy the many performances of both new and historic Moravian music, recorded or livestreamed, from a variety of churches and concert venues. The concerts will be free, and (Continued on next page)

15

Festival

(Continued from previous page) we hope you will join us and help us spread the word.

All the details and the link to register are at www.moravianmusicfestival.org.

A festival for everyone The Festival is for everyone, serving musicians of all levels, from beginner to director.

Participants will not be rehearsing or performing during the 2021 Festival, but they may be able to sing or play in virtual bands, choirs or smaller group recordings.

Participants will be able to view all concerts, webinars, lectures and roundtables, and participate in social gatherings and fun and games. For most sessions and events, you decide when to watch; depending on your interests, you may stay engaged throughout the day, or tune in for evening concerts.

Dr. John Sinclair, professor of music at Rollins College and artistic director of the Bach Festival Society of Winter Park, Fla., will

be involved in leading the virtual ensembles.

Allen Frank, of Liberty High School, with years of professional and teaching experience, will lead the virtual band projects. The Rev. Nola R. Knouse, Ph.D. will be music director of the Festival. Mary Wilson will be the featured soprano soloist for the week.

The local Festival Planning Committee is a dedicated team of tireless volunteers, who began working in 2018, ably led by Hank Naisby.

They will oversee the online Festival in 2021 as well as the in-person Festival in 2022, currently scheduled for the latter half of the week ending July 30.

Each year, the Festival Committee seeks support from those who value the Festivals and want to encourage participation, especially by younger musicians, by supporting the Festival Scholarship Fund. Donations of any amount are invited. Underwriting sponsorships of concerts and other festival events are welcome, as well. www.moravianmusicfestival.org/contribute/ Erik Salzwedel is business manager of the Moravian Music Foundation.

Welcoming young Moravian musicians to a wonderful week of music and activities!

As we nurture the musical interests of younger generations, the musical theater production, ACTS, will add an exciting element to the program for children and youth.

Join us as we ACT, sing and dance; learn some of the stories from the book of ACTS; see how the disciples ACTed on their faith; use our musical talents to enACT our own faith.

Children will be learning music and dialogue.

Youth have options to play a role in 16

ACTS or to work on production for the musical. They also have options to sing in the chorus or play in the band. Other fun social time and activities will balance out the week, without keeping kids on the screen for extended periods of time, each day. Myra Jones and Sarah Hriniak will lead the children and Rev. Lynnette Delbridge will lead the middle to high school youth.

Children and youth are free and need only complete a form available on the website.

The Moravian

MORAVIAN MUSIC

Moravian Music Foundation celebrating 65 years with sapphire serenade

S

ixty-five years ago, on May 1, 1956, the Moravian Music Foundation was chartered as a nonprofit corporation in the state of North Carolina. Since that time, we’ve moved our office and Southern Province collections twice (from the basement of the archives building to 20 Cascade Avenue in 1963, and from Cascade Avenue to the Archie Davis Center in 2001); we’ve moved the Northern Province collections once (to the new archives building in 1978).

We’ve created a state-of-the-art card catalog (1960s-70s), microfilmed the entire collection (1990s), built a state-of-the-art archival facility with the Southern Province Archives and the Salem Congregation (2001), produced nearly countless published editions and recordings, and are nearing completion of a state-of-the-art online catalog. We’ve participated in 22 Moravian Music Festivals (the first three were held before our incorporation, and the 26th is coming this summer), helped with uncountable concerts, been of assistance to so

April 2021

many church musicians and choirs …

Our 65th anniversary coincides with Moravian Music Sunday, May 2, so we’re going to celebrate by inviting you to give a special gift to the Foundation before or during that weekend. There will be drawings for special gifts for donors, and an opportunity to receive your very own Moravian Music Foundation socks!

Please visit the Foundation’s website, www.MoravianMusic.org, for more information. There will be chances for friendly competitions between musical groups and congregations – we’d be happy to help you start one.

If you’re not getting the Foundation’s monthly email newsletters, please let us know, because there will be special announcements and messages – and short musical serenades – starting shortly after Easter.

Our goal? Raise money to help support the Foundation’s future in our mission and service – preserving, sharing, and celebrating Moravian musical culture – for at least the next 65 years! n

17

MORAVIAN HISTORY

Past Pandemics: Bethlehem during the Spanish Flu pandemic of 1918

B

ethlehem may have escaped the yellow fever epidemic in 1793; however, the town was not so fortunate during the Spanish flu pandemic of 1918. The Spanish flu came in waves and the second wave hit Bethlehem that October.

To better understand the events of 1918, it is helpful to look at what else was going on at Central Moravian Church in Bethlehem before the outbreak of the pandemic later that year.

For months, there had already been restrictions on the ability to worship caused by the First World War. The number of services was reduced in order to save fuel while the Old Chapel and the Sunday School Chapel were not used during colder months. Daylight Saving Time was introduced as another measure to save fuel. And in order to save food, no coffee or buns were distributed during the lovefeasts that year. The weather was particularly bad in

Though most of us have never lived through a pandemic before, the Moravian Church has. In a second of two articles, I will explore how Moravians, especially in Bethlehem, have dealt with earlier epidemics. This month: the Spanish flu pandemic of 1918.

—Paul Peucker, Northern Province archivist

18

1918: a heavy hailstorm on May 27 caused wide-spread damage to trees and crops and even destroyed two loading cranes at the Bethlehem Steel plant. On top of that, an unusual frost at the end of June did further damage to the vegetation.

But there were other developments as well. During the summer, Central welcomed Bro. Samuel Gapp as its new pastor. The parade on the Fourth of July was larger than ever before: it took two hours for the parade to pass. In August, the annual Sunday School picnic was held in the grounds of the Young Ladies’ Seminary, today the south campus of Moravian College. For the first time in the history of Bethlehem Communion service was not offered in German for the celebration of the August 13th festival. Earlier that year, the church elders had decided to end all Germanlanguage services. At the children’s festival the church lawn was decorated with American flags. Every service ended with the singing of a special hymn for the military. Many Moravians attended a patriotic community service in the Bethlehem Steel Athletic Field on the corner of Elizabeth Avenue and Center Street on September 15. On Monday, September 30, Moravian College and Theological Seminary held their opening service in the church, and then—the pandemic hit.

On Wednesday, October 2, the first cases of Spanish flu were reported at Moravian College. The entire college was immediately put under “strict military quarantine.” The disease spread quickly. Because of the vital role BethleThe Moravian

National Archives and Records Administration via Wikimedia Commons

New York Public Library Digital Collection

hem Steel played in the ongoing war, measures in Bethlehem were particularly strict. Brother Gapp wrote in the congregational diary: “Cases of Spanish influenza are reported to be increasing rapidly— frequently leading to a malignant form of pneumonia and causing death. To avert an epidemic and protect the output of munitions for the war by the Bethlehem Steel Company, the health board at noon closed all saloons, schools, theatres and forbad all public meetings, except churches and Sunday schools next Sunday.”

Although people were scared of the pandemic, 145 people attended the morning service at Central that Sunday. It would be the last church service for weeks. The midweek service on Wednesday night was the first to be canceled.

On October 10 there were between 700 and 800 cases of the flu in Bethlehem. Although the number of infections was high, there were not many deaths at that point.

Two days later the total number of cases passed one thousand. The disease was also spreading among Moravians. Sometimes entire families were infected. Fortunately, the diary noted, “the death rate is much lower here than in other places. So often the influenza superinduces a malignant form of pneumonia.”

April 2021

On Sunday, October 13, no church services were held anywhere in Bethlehem. Brother Gapp spent the day making house visits, although “at many places I could only call at the door.” The following day, a trolley went off the tracks in South Bethlehem and hit a pole.

Three people were killed and eighteen were injured.

In international news, there were rumors about a German peace offer. President Wilson insisted on an unconditional surrender.

Meanwhile, the number of cases of Spanish flu kept increasing. Six deaths were reported in town on October 15 with nine more the next day. In comparison, forty deaths were reported in nearby Easton and Philipsburg that same day. In Easton funeral homes ran out of coffins and funeral services had to be postponed. Beginning on October 16 only private burials were allowed as the local Health Board no longer allowed public funerals. Choirs were not allowed at funerals. From then on, Moravian funerals took place without choir or trombones, something that under normal circumstances was hard to imagine.

October 20 was the second Sunday without any services. Again, Gapp spent the day making house visits. Even with restrictions (Continued on next page) 19

Pandemic

(Continued from previous page)

Harris & Ewing Photographers, public domain, via Wikimedia Commons

in place, Gapp did attend the meeting of the Hymnal Committee in New York City that week.

Influenza cases remained high, especially in South Bethlehem.

News about fallen soldiers was also coming in. Theodore Shields, member of the congregation, died in France of pneumonia, most

likely caused by the Spanish flu.

By early November, however, things were turning around. “Influenza is abating,” Gapp wrote. November 3 was believed to be the last Sunday without worship. November 5 was election day. “Very little interest shown in the matter in town,” Gapp wrote.

On Wednesday, November 6, at 6 o’clock in the morning, the quarantine was lifted. All 20

schools opened, but although it was a Wednesday, no evening service could be arranged so quickly. The total number of cases reported in Bethlehem so far exceeded 3,100. And even though the town was relieved the quarantine had been lifted, the pandemic was far from over. Within a half hour Gapp was informed of three deaths--all influenza related. One was Walter Shields, who died of influenza in Alaska. Walter was the brother of Theodore Shields, who had recently died from influenza in France.

On Thursday, November 7, bells and whistles were heard everywhere in town and rumors spread that the U.S. army had conquered Sedan in France from the Germans; 20,000 deserted German soldiers were supposedly marching in Berlin; and Germany had signed the armistice. People in Bethlehem were overjoyed: steel workers paraded through the streets, which were jammed with people. An improvised parade was held that same evening. Gapp wrote: “The enthusiasm and joy of the people is quite indescribable.

The common belief is that Germany must soon sign the armistice and that the horrible war is practically over.” The happiness over the end of the quarantine was combined with immense joy over the end of the war.

But—it was not true; Germany had not signed anything and the war was not over. This day would become known as “False Armistice Day.” Gapp wrote: “The entire U.S. yesterday celebrated an event that has not yet taken place.” The disillusion was almost too difficult to bear.

On Sunday, November 10, the first Sunday morning worship service took place with a large attendance. And the following day, Monday, November 11, the war was finally over.

Gapp wrote: “At quarter of five, the Bethlehem Steel Company whistles started to blow; by 5 o’clock The Moravian

it was known all over town that Washington had confirmed the signing of the armistice, and the noise in the town was terrific. In a short time everybody was on the streets — one impromptu parade followed another— everybody waving flags, singing, shouting. Bands, drum-corps, old boilers and tin-cans— all helped to swell the volume of noise. This kept up practically all day— there was no work,— shops, factories, stores, schools,— all closed.

At two o’clock p.m. a parade formed at Broad and Main Streets and marched through town— the biggest parade ever seen here. Some of the floats were not dignified—as one might expect in so spontaneous an affair— such as the Kaiser dangling from a gallows, or in a coffin which was ceremoniously heaved over the Broad Street Bridge into the water below. The jubilation continued till late in the night.”

On Wednesday, November 13, the church was packed for an ecumenical Peace Thanksgiving Service: “Our choir with full orchestra and trombone accompaniment rendered the Hallelujah Chorus in a very impressive manner.”

And that is how the quarantine and the war ended within the same week. Life returned to normal, but life did not necessarily become better. The following week, Bethlehem Steel laid off 1,500 men. People continued to die from the flu. The Health Board issued a warning to remain careful and ordered that all funerals were to be kept private. Because of the high number of cases, nurses were hard to find.

On December 10 government restrictions on food and fuel ceased. Sickness remained high in Bethlehem, “but in a milder form than the recent epidemic.” The church was decorated for Christmas again and Christmas services took place. The year of 1918 came to an end.

follow the rules of the Bethlehem health committee, reminds me of those I see screaming on TV and posting on Facebook that this is all a hoax. Like 2020, 1918 was a particularly bad year: limited food supplies, restrictions on fuel, hailstorms and frost in late June, and last but not least: no lovefeast buns. Like today, there were elections in 1918. However, they were not presidential elections and public interest, as Brother Gapp noted in the diary, was low.

I am especially impressed with the work of the health committee of 1793. They were organized, proactive, and well informed. Some of the measures they took remind me of today’s measures: travel restrictions, quarantines, setting up medical supplies and preparing locations to take care of the sick. This was the advantage of living in a well-organized community such as Bethlehem. There were structures in place, Moravians were generally educated people, and there was a trained local doctor.

There was also unsubstantiated fear in both cases: the man in the Brothers’ House in 1793 who did not have yellow fever but rather only too much to drink was still put under quarantine outside of Bethlehem because people were too scared to completely trust the doctor. There were the mistaken remedies and medical theories: the use of Black nurses because Blacks allegedly were immune to the flu. Today there are the debunked “wonder cures:” hydroxy-chloroquine tablets, UV light treatments, and gargling with salt water.

But there are differences as well. Both the 1793 yellow fever epidemic and the 1918 Spanish flu pandemic lasted several weeks. We just passed one year in this pandemic, with the end uncertain. I am sure you are as ready as I am for all this to be over. n

Looking back at 1793 and 1918 I see many parallels with today’s situation. Jacob Ettwein, the man who refused to quarantine and

Dr. Paul Peucker is archivist for the Moravian Church Northern Province Archives.

April 2021

21

FULL COMMUNION

Service celebrates a decade of full communion with the Episcopal Church

O

n February 10, 2011, hundreds of Episcopalians and Moravians gathered at Central Moravian Church,\ in Bethlehem, Pennsylvania, for a celebration of full communion between the Episcopal Church and the Northern and Southern Provinces of the Moravian Church.

Ten years later, the two denominations celebrated the 10th anniversary of that full communion relationship in a virtual ceremony on Feb. 10, 2021. The 10th anniversary celebration, which was streamed on YouTube, showcased the traditions of both denominations and celebrated the churches’ common efforts.

“I have learned so much from our Episcopal siblings about courageous witness in the public square, which has emboldened our witness as Moravians,” said the Rev. Betsy Miller, president of the Moravian Church Northern Province, adding that communion is not a The service celebrating the tenth anniversary of the full communion between the Moravian and Episcopal churches featured contributions from many in both denominations.

22

static agreement but a learning process. “Living into full communion is something that is never fully achieved, but remains a journey of discovery, renewal and enrichment,” she said.

“Our relationship as Moravians and Episcopalians could be looked at as just a nice church thing, but it is more than that,” said Episcopal Presiding Bishop Michael Curry in his sermon. “It is a sign. It is a witness. It is a yearning for what God yearns, not simply for the church but for the entire human family.”

A virtual service The virtual service was organized by the Rev. Maria Tjeltveit (Episcopal) and the Rev. Janel Rice, (Moravian), who co-chair the MoravianEpiscopal Coordinating committee. The service included comments and prayers from leaders of both denominations, along with music and examples of Moravian-Episcopal cooperation.

“I have been blessed to witness, work with and grow from the local Episcopalian connec-

The Moravian

tions that our church has made, particularly with my co-leader of the Moravian Episcopal Coordinating Committee,” said Rice during her opening comments. “What we have done - both in personal growth and congregational opportunities locally - is a model and an example for what the full communion of our national Moravian and Episcopal churches is and can be.”

“As we celebrate tonight, we also acknowledge that we are in need of healing, not only from the pandemic, but even more from the racism that has characterized our country and our churches for far too long,” said Tjeltveit.

“Therefore, our service includes a call to racial reconciliation with repentance and a commissioning, so that in full communion with one another, we can work together to build Christ’s kingdom, where all are welcomed and valued.”

Working together The celebratory tone of the evening was tempered by the pandemic and by humble acknowledgments of racism, including a litany of repentance and renewed mission. Both churches have been working together on racial justice and healing efforts.

April 2021

“In 2011, when the Moravian Church and the Episcopal Church entered into full communion, we celebrated the reconciliation between our denominations. Today, a decade later, God is calling us to heal a different, more difficult division,” said Episcopal House of Deputies President the Rev. Gay Clark Jennings. “As followers of Jesus in historically white denominations, we must redouble our commitment to work toward racial reconciliation by atoning for our participation in systemic racism and advocating for racial justice. We have much to offer one another on this journey to beloved community.”

A full communion relationship An official Episcopal-Moravian dialogue began in 1997 and continued into the 2000s. In 2009, the Episcopal General Convention approved “Finding Our Delight in the Lord,” a proposal for full communion between the two churches.

The Moravian Church approved the proposal in 2010 at its provincial synods. Churches in full communion do not need to agree on every doctrinal point, but are understood to have enough in common to worship together.

In practice, this means that members of both denominations can participate in the (Continued on page 29)

23

MORAVIAN WRITINGS

Reflections on John 10:1-18

“I am the good shepherd...”

Each week, Moravians across the U.S., Canada and the Caribbean share a common message through their Sunday bulletins. This month, we share insights written on John 10:1-18 for the Fourth Sunday of Easter. Thanks to writers past and present for their contributions, and to the Rev. Hermann Weinlick for his continued editing of our bulletin messages.

Shepherds

Donna Hurt, Home Moravian Church, WinstonSalem, N.C. • April 25, 2021

Jesus fulfills Old Testament promises from several of the prophets that God himself will come to shepherd His people. Isaiah 40:11 declares, “He will feed his flock like a shepherd,” and in Ezekiel 34:15 we read, “I myself will be the shepherd of my sheep, says the Lord.”

For Jesus to use the example of being a good shepherd makes sense, because that was one of the major occupations throughout Palestine in his day. His listeners knew about them. People that cared for flocks of sheep were of the lowest socioeconomic level, with little to no education. They had an important 24

responsibility, however, of providing for and protecting sheep, sometimes sacrificially.

“The good shepherd lays down his life for the sheep” implies that this kind of shepherd stands ready to sacrifice his total self if need be. Three times in these eight verses we hear Jesus make this prophetic statement. It alludes, of course, to his sacrificing his own life for us as the means of our reconciliation to God. In these days of 2021, my guess is that few of us know any individuals who actually work as a shepherd, but it’s quite likely that we do know people who give of themselves to shepherd others along the right path. This too requires providing what’s needed (direction, encouragement, friendship) plus offering protection if circumstances warrant. And yes, The Moravian

there could be some sacrifice involved, especially in the giving of personal time.

How willing are we to intentionally shepherd others toward a life of loving God and our neighbors, thereby helping to bring them into the fold so they can “listen to Jesus’ voice”?

This is the voice of the one Good Shepherd, who “knows his own and his own know him.”

A Gift

Jodie L. Harney, pastor, Mountainview Moravian Church, Hellertown, Pa. • April 22, 2018

There are many different slogans, catch phrases, and songs that, once someone starts them, we can finish them. “My bologna has a first

John 10:1-18 NRSV

10 “Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5 They will not follow a stranger, but they will run from him because they do not know the voice of strangers.” 6 Jesus used this figure of speech with them, but they did not understand what he was saying to them.

7 So again Jesus said to them, “Very truly, I tell you, I am the gate for the sheep. 8 All who came before me are thieves and bandits; but the sheep did not listen to them. 9 I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. 10 The thief comes only to steal and kill

April 2021

name—it’s…”; “There are some things that money can’t buy; for everything else there’s …

“If you’re happy and you know it, clap ….”

Imagine how different our world could be if we were able to complete Scripture verses as easily as we complete advertising slogans. “The Lord is my shepherd; I shall not want.” “Just as you did it to one of the least of these, you did it to me.” “Those who exalt themselves will be humbled, and those who humble themselves will be exalted.”

Consider the beginning of today’s Gospel passage: “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11).

Take just a moment and think about these (Continued on next page) and destroy. I came that they may have life, and have it abundantly.

11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. 13 The hired hand runs away because a hired hand does not care for the sheep.

14

I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father. And I lay down my life for the sheep. 16 I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life in order to take it up again. 18 No one takes[a] it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.”

25

(Continued from previous page) two short sentences. Jesus is saying to his disciples (both then and now) that he is the good shepherd. There’s no doubt, no question in his voice—just bold and clear, “I am the good shepherd.” And what does this good shepherd do for his sheep, his followers, his disciples?

He lays down his life for them. He lays down his life—for you and for me.

What have you done to deserve such a meaningful gift? What have you done to be worthy of someone laying down their life for you?

In all honesty, nothing. Christ died for you and for me. Christ died for us hundreds of years before any of us were born, and he dies for us because he loves us.

Most of the time we are not truly worthy of having a savior like this. Sure, we have moments when we do the right thing. But imagine

a world where we always did the right thing.

Imagine a world where women and men, boys and girls, could get along, could work together for the common good and could live in peace and harmony. Can you even imagine that?

My challenge for you today, tomorrow, and forever, is to live a life that is truly worthy of this unmerited, undeserved gift that our Lord and Savior has given to us.

The Good Shepherd

Suzanne P. Miller, associate pastor, Raleigh Moravian Church, Raleigh, N.C. • May 3, 2009

Unlike the situation in Jesus’ time, the image of a shepherd is not one that, I believe, we can easily relate to the world where we live, so that can make today’s lesson more challenging.

Jesus sets himself apart by being the “good,” “noble,” or “model” shepherd. One aspect of

I am the good shepherd. The good shepherd lays down his life for the sheep.

-- John 10:11

26

The Moravian

being a good shepherd involves knowing one’s own flock (John 10:14).

This knowledge is crucial, because it helps keep the sheep safe from harm. By listening to their shepherd, sheep are able to stay away from danger. But the image goes deeper than that. The sheep are in relationship with the shepherd.

Jesus is modeling real relationships with his sheep. He is in relationship with God and also with his followers, and he serves as our example for authentic, real relationships.

Today’s world is often so busy that it is difficult to take the time needed to invest in real relationships, especially with people we have less in common with. How often are we able to stop and listen deeply when we ask, “How are you?” How often are we willing to talk with the person who is different from us, who might be considered an outsider? We have Jesus’ example of showing love through real relationships as our model, and it is up to us as the church to live out that example in our world.

This week let us be on the lookout for the outsiders in our community and those people who often get overlooked. Take the time to ask, “How are you doing?” Then listen to what they have to say. Jesus promises he knows our voice and we know his. As you show love through listening, do you hear the Shepherd’s voice speaking through other people? By listening and loving, relationships grow as we follow our good Shepherd.

The Good Shepherd

Percival S. Gordon, pastor, Redeemer Moravian Church, Philadelphia, Pa. • April 21, 2002

The preacher Jesus always used the concrete to talk about the abstract. Door, sheep and shepherd are familiar terms in most cultures around the world. In ancient Palestine, sheep

April 2021

played a major role in the economy. So when Jesus used these terms, his listeners knew what he was talking about.

Using the metaphors of door, sheep and shepherd, Jesus taught a lesson concerning himself. “I am the door of the sheep.” There were communal sheepfolds in Israel. In those shelters, the sheep were protected by a solid door. Only one person held the key. No one can enter the kingdom of God except through Jesus, the door.

In the Old Testament, the term shepherd is used to describe God as a caring person. Psalm 23 declares, “The Lord is my shepherd; I shall not want.”

“I am the good shepherd” implies that there are some bad shepherds. A bad shepherd, not concerned about the well-being of the sheep, exploits them. A bad shepherd comes to steal and rob the sheep. God does not take kindly to shepherds who exploit or abuse the sheep. In Ezekiel 34, God thunders against the kings of Israel as shepherds who feed on the sheep, instead of feeding the sheep. This was the kind of shepherd Jesus referred to as having preceded him.

The good shepherd, on the other hand, cares for the sheep. He as to follow the sheep through rugged terrain in search of food and protects the sheep from human and animal predators. Those of us who are shepherds know for sure how tough this job is. But Jesus has preceded us on this road.

Jesus laid down his life for the sheep, that they might keep theirs. Jesus came that sheep might have life. This is exciting news for all sheep and shepherds. Shepherds and sheep obedient to the Good Shepherd, Jesus Christ, will have the good life in abundance. n

27

OFFICIAL PROVINCIAL ELDERS’ NEWS Moravian Music Sunday, May 2, 2021 The fifth Sunday of Easter, May 2, 2019, has been designated as Moravian Music Sunday.

The purpose of this observance is to help all congregations become more familiar with our rich heritage of Moravian music. Music is an expression of faith, and thus continuing creativity is to be encouraged.

NORTHERN PROVINCE Watchwords In December 2020, members of the Provincial Board of the European Continental Province met in Herrnhut, the birthplace of our renewed Moravian Church, and drew watchwords for the Unity Board, Unity Provinces, Mission Provinces, Unity Undertakings and New Mission work.

The Northern Province watchword from January 19: “The Lord has sent me to comfort all who mourn.” Isaiah 61:1,2 Emerging Ministry Brother Gregory Behrend, presently serving as pastor for Our Savior’s Moravian Church, Altura, Minnesota, has accepted the call to serve as a Church Planter of a new faith community in Wisconsin. Brother Behrend will conclude his ministry at Our Savior’s on June 27, 2021.

Presbyterial Consecration Brother Gregory Behrend, presently serving as pastor of Our Savior’s Moravian Church, Altura, Minnesota, was consecrated a presbyter of the Moravian Church on March 20,

28

2021. Bishop Kay Ward officiated at the service at Our Savior’s Moravian Church and via Zoom teleconference.

Retirement Brother Duane Ullrich requested and was granted permission to retire from the active call of the Moravian Church effective September 30, 2021.

Brother Ullrich was ordained a deacon of the Moravian Church September 25, 1983 and has served the church in pastorates in North Dakota (Canaan, Casselton, Alice), Wisconsin (Freedom), and New York (New Dorp).

The church is grateful for his 38 years of faithful service.

Elizabeth D. Miller Provincial Elders’ Conference SOUTHERN PROVINCE

We share the following news of pastoral transitions: • The Rev. Joe Moore has accepted appointment as Interim Pastor of the Unity congregation as they move into a call process for their next pastor. Joe began January 18, and was installed Jan. 24.

• The Rev. Victoria Lasley has accepted appointment as Transitional Associate Pastor for the Kernersville congregation.

She will be working with Christy Clore, Senior Pastor, during the preparation period for the call of a permanent pastor.

The Moravian

• The Rev. Tony Hayworth has accepted a call to be pastor of the Fairview congregation in Winston-Salem. He was installed February 14.

Please keep these pastors, their families and these congregations in prayer as new relationships in ministry begin.

Charlotte-area Congregations The Rev. Rusty Rushing has accepted a call to a shared pastorate with the Peace and Little Church on the Lane congregations, in Charlotte, NC, effective Jan. 1, 2021.

In conversations with the PEC, the church boards came to see that this would benefit both congregations impact in the community by expanding their outreach and further supporting their purposes.

The congregations will retain their own identities, lay leadership structure, finances, membership, witness and mission and customs and traditions.

Fresh Expressions The Rev. Fran Saylor has accepted a call to provincial service to explore the development of a “fresh expression” church (a community of word and sacrament) in the Triangle area in North Carolina.

She concluded her ministry at Mizpah on January 31 and began this new work under the supervision of the PEC in February.

David Guthrie Provincial Elders’ Conference

April 2021

Full Communion (Continued from page 23)

same sacraments, and clergy of one denomination can serve a congregation of the other denomination, which has happened in a few parishes so far. One church—St. Mark’s in Downey, California—is a combined parish “worshiping in the Episcopal and Moravian traditions.”

“Gathering at Central Moravian Church ten years ago to formally acknowledge our full communion relationship was one of my first official acts as the newly elected leader of the Northern Province,” said Miller. “I was awed at the significance and humility of bishops kneeling before one another in mutual love and respect as we pledged our commitment to follow Jesus Christ together. We proclaimed through our full communion agreement that, though we might express our faith in somewhat different ways, our shared faith in Jesus Christ as Lord and Savior was unchanging, strong and steadfast.

In his message during the service, the Rev. David Guthrie, Southern Province Provincial Elders’ Conference president, made an analogy to the North Star. “Maybe that’s how it is with us – as individuals, as congregations, as sister communions and communities of faith, the one central enduring point around which we all orbit, to which we all are drawn, in which we all share is that constant love of God revealed in the person and work of Jesus Christ our Savior.” n The full tenth anniversary celebration can be viewed on Moravian.org. Special thanks to Egan Millard, an assistant editor and reporter for Episcopal News Service, for assistance with this article.

29

OBITUARIES The Rev. Robert Rierson Robert McCoy “Bob” Rierson, age 83, died at home January 15, 2021 in Winston Salem, NC. Born December 10, 1937, he was the youngest of seven children of the late John McCoy and Martha Annie Rierson, and was baptized and grew up in the Friedberg congregation.

He graduated from Griffith High School, Winston-Salem; Moravian College (1960); and received the Bachelor of Divinity degree from Moravian Theological Seminary in 1964. During a year of service in the Virgin Islands while in seminary, Bob met his future wife, Annalise Fleming. Bob was called to the Nisky and New Herrnhut congregations, St. Thomas, U.S.V.I., and ordained a deacon June 7, 1964, at Friedberg, by Bishop Kenneth G. Hamilton. He and Annalise were married September 5 of that year.

Bob was consecrated a presbyter Dec. 12, 1971, by Bishop Peter Gubi. He served as Superintendent of the congregations in the US Virgin Islands, and was elected a member of the Provincial Elders’ Conference of the Eastern West Indies Province. In 1972, he accepted a call to become pastor of Coral Ridge Moravian Church, Fort Lauderdale, Fla. followed by being associate pastor of Home Moravian Church; and pastor of the Mizpah, and then, the Messiah congregation.

Bob was elected to the Provincial Elders’ Conference, Southern Province in 1986 and served until 1988. After a brief time of secular employment, Bob became Executive Director of the Board of Evangelism and Home Missions in 1991, providing direction to new

30

church development. He also served as Chair of the Board of Directors of Yokefellow Prison Ministry of NC, and was instrumental in the expansion of Sunnyside Ministry of the Moravian Church. He retired in August 2003.

Bob was preceded in death by his son, Robert Stephen Rierson, and by two brothers and two sisters. Bob is survived by his wife, Annalise; two daughters; two granddaughters; and one brother and one sister. A graveside service was held Wednesday, January 20, 2021 in God’s Acre in Salem, with the Rt. Rev. D. Wayne Burkette and the Rev. John D. Rights officiating.

Mrs. Cecelia Schwanke Sister Cecelia (Priebe) Schwanke died at Eastsound, Washington, February 6, 2021 at age 94. She was born December 26, 1926 at Millet, Alberta, Canada, a daughter of Ludwig and Augusta (Eckert) Priebe.

Sister Schwanke was united in marriage to Brother Wilton L. Schwanke on July 29, 1953 at Edmonton, Alberta.

She graduated from Leduc High School and Christian Training Institute of the University of Alberta. Sister Schwanke was a school teacher among the Cree Indians in Alberta and served alongside her husband in mission service in Alaska.

Sister Schwanke is survived by her daughter, Marianne. She was predeceased by her husband, Wilton, March 22, 2011.

The Moravian

Eight great ways to dig deeper into Moravian history.

When seeking to understand more about today, sometimes the best place to look is yesterday.

Learn more of the rich, 550-plus-year history of the Moravian Church with one of more than a dozen historical titles available from the Interprovincial Board of Communication.

From brief introductions to in-depth studies, these books deliver interesting and insightful looks into the unique story of faith that laid the foundation of today’s Moravian Church.

This spring, dig a little deeper into Moravian history with these and other publications, available online at store.moravian.org or by calling 1.800.732.0591, ext. 38.

MORAVIAN CHURCH IN AMERICA 1021 CENTER STREET BETHLEHEM, PA 18018 PHONE 800.732.0591 • www.moravian.org © 2021 IBOC, Moravian Church

The Moravian/Moravian Church Northern Province, 1021 Center St., Bethlehem, PA 18018

ADDRESS SERVICE REQUESTED

Non-Profit Org. U.S. POSTAGE PAID Lehigh Valley, PA Permit 473