I S S U E
7
•
2 0 1 7
Spiritual Companioning Building Bridges Donor Advised Funds ...and more!
Moravian Crystal
© 2017 MCC
Moravian Crystal Company is pleased to present a collection of elegant renderings, highly detailed and produced in 3D laser engraved imaging into optical grade crystal. These unique gifts, designed in Winston-Salem, N.C., celebrate Moravian history, heritage and traditions. For more information or to order, visit www.moraviancrystal.com Moravian Crystal Company, Inc. 2150 Country Club Rd, Suite 248 • Winston-Salem, N.C. 27104 • (336) 306-5688
The world’s oldest daily devotional that’s new every morning! The 2018 edition of The Moravian Daily Texts continues a 288-year-long tradition of offering an inspirational connection to the Holy Scriptures every day. Each entry in this beloved daily devotional includes “watchwords”—Old and New Testament verses to accompany readers throughout the day—combined with beautiful hymn texts and heartfelt prayers selected and written by Moravians across North America. The Moravian Daily Texts 2018 are available in paperback, hardcover, large print and journal editions and are expected to arrive in late October 2017. Order yours today!
Learn more at store.moravian.org 2
The Moravian
Cover photo by Mike Riess
6
22 Moravian Daily Texts Christ and him crucified remain our confession of faith In essentials, unity; in nonessentials, liberty; in all things, love
6 Starting the day with coffee, a journal and the Daily Texts
Moravian Ministries Foundation 8 Donor Advised Fund helps family see hope in sadness
Board of World Mission 11 Mission Meals: A cook-at-home way to support mission grants
In Our Communities 12 Building bridges to overcome hate
In Our Congregations 15 Spiritual Companioning: Finding strength and a deeper relationship with God 22 Handmade carts make Lovefeasts easier
Moravian Writings 19 Bulletin writings bring a new Moravian inspiration every week
...And More Visit our website at http://www.moravian.org. Letters to the editor, address corrections, and other correspondence may be e-mailed to the editorial staff at moravianmagazine@mcnp. org.
Issue 7 • 2017
4 Ponderings: “Hear them as a message to us...” 24 Confessing Our Unity in Christ (continued) 28 Official Provincial Elders’ News 30 Obituaries: Sister Judy Kaaua, Mrs. Grace Dittmer
3
(ISSN 1041-0961 USPS 362600) Sept. 2017, Vol. 48, No. 7
PONDERINGS
Publications Agreement No. 40036408 Return Undeliverable Canadian Addresses to: OnTrac International, 121 5th Avenue NW, New Brighton, MN 55112 email: file@ontrac.com Official Journal, The Moravian Church in North America, Northern and Southern Provinces Published monthly, except bimonthly Jan-Feb and June-July issues, 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. Periodicals postage paid at Bethlehem, PA. Circulation: 17,000 Postmaster please send address changes to The Moravian, PO Box 1245, Bethlehem, PA 18016-1245. 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, Lance Fox, Paul Knouse, Kat Lehman, Amy Linville, Dan Miller, Jill Westbrook Design by Michael Riess, IBOC. Address all correspondence regarding articles, subscriptions, or advertising to The Moravian, PO Box 1245, Bethlehem, PA 18016-1245 FAX: 610.866.9223 Phone: 610.867.0594 800.732.0591 e-mail: moravianmagazine@mcnp.org www.moravian.org Contents © 2017, Interprovincial Board of Communications, Moravian Church in America. All rights reserved
4
“Hear them as a message to us...” In my role managing the production of the North American version of the Daily Texts, I am always looking for ways to best describe how to approach and use this book. So when I hear someone discussing the Daily Texts and what it means to them—or better yet, a way to approach bringing the texts into their day-to-day devotions—I’m all ears. One such opportunity arose at the Moravian Music Festival this summer. Each morning a different Moravian pastor led devotions. On the Thursday morning of the Festival, it was Bishop Graham Rights’ turn. Like many devotions and Moravian services, he started by sharing the Daily Texts for that day: from 1 Samuel 15:22 – Surely, to obey is better than sacrifice; and from Luke 11:28 – Jesus said, “Blessed are those who hear the word of God and obey it!” But that morning, Brother Graham then went a step further. He began to talk about how the texts for that July day spoke to how we can approach the Daily Texts. In his devotions, he continued: “These verses today speak to us a message about how we hear the Daily Texts that we read every day. These verses remind us that we are not only to read these texts, but also really to hear them – to hear them as messages to us and then to respond in obedience to our understanding of what we perceive that message to us to be. “United Methodist ministers Reuben Job and Norman Shawchuck collaborated in producing two books for personal devotions published by The Upper Room: A Guide to Prayer for Ministers and Other Servants and A Guide to Prayer for All God’s People. In each book, they suggest that when you read a passage of scripture, you should ‘read it not as a portion of a book written for everyone, but as a letter written just to you.’ They suggest asking certain questions: • What is this passage telling me about God? • What is this scripture telling me about myself? • What is God saying to me right now? • What does this scripture say to me about my service as a follower of Christ at this time?” The Moravian
When Brother Graham finished his devotions, I immediately asked him if I could share his comments. (Note: He graciously said yes… otherwise, I wouldn’t have printed this!) I wanted to share his words as another meaningful approach to the daily part of the Daily Texts. Brother Graham’s concise, clear way to describe the Daily Texts—to hear them as messages to us—makes them personal. Yes, they’re read by hundreds of thousands of people every day, in more than 50 languages. It’s the same Daily Texts no matter where in the world you are or how you access them. Yet their power comes in how they speak to each person differently, offering personal connection and individual meaning. The ideas shared by our United Methodist counterparts are also instructive and helpful in approaching the Daily Texts. The idea of reading the verses each day as “a letter written just to you” can add to that sense of personal connection and help us apply the lessons in the words to our daily lives. Since hearing Brother Graham’s devotion, I’ve also tried using the four questions shared when I read my Daily Texts. I find it especially useful when, on the surface, the personal meaning of that day’s Bible verses isn’t immediately clear. Taking a moment to consider the verse in light of those four questions can help add meaning and scope. I know everyone has a different way of bringing the Daily Texts into their lives. For me, that way keeps changing as I discover different ways to approach this faith resource from the worldwide Moravian Church. Brother Graham’s devotion on that July morning offered another way for me to keep the Daily Texts a fresh source of wonder for my faith. In places around the globe, the myriad translations of the 2018 Daily Texts—including the North American versions arriving at IBOC’s shipping department later this month—will
begin finding their way to faithful Christians, Moravian and non-Moravian alike. And as they do, I hope that as each day’s message is presented, faithful readers heed Bishop Rights’ words: “We are not only to read these texts, but also really to hear them – to hear them as messages to use and then respond in obedience to our understanding of what we perceive that message to us to be…” In this issue we share articles about Spiritual Companioning groups forming in the Northern Province; an effort by North Carolina Moravians to learn from and understand their local Muslim brothers and sisters; work in a congregation to make serving Lovefeasts easier; and more. I also invite you to read the Rev. Cory Kemp’s thoughts on how she includes the Daily Texts in her daily routine on the following page. For additional information on the Daily Texts and how they can be a part of your daily devotions visit www.moravian.org. You may have noticed that the production schedule on the last several issues of The Moravian has slipped, and that we’re running behind. Last year, we made some changes to our production processes in an effort to reduce costs and improve efficiencies. While those changes did make the magazine more cost-effective, it has negatively impacted our ability to maintain our production schedule. I’m blessed to have the opportunity to edit and produce The Moravian, and I’m proud of the quality of the magazine so far this year; it’s the timing that has me disappointed. Please know that we are re-evaluating our production processes to ensure the timely delivery of future issues to Moravians here in the U.S and Canada. As always, I welcome your comments and questions. I hope you enjoy this issue. Peace,
Mike Riess Editor 5
MORAVIAN DAILY TEXTS
Starting the day with coffee, a journal and the Daily Texts
E
very morning I honor three familiar Moravian traditions: Reading the Moravian Daily Texts, writing in my personal journal and drinking coffee. I love that these traditions, devotional study, personal reflection on God’s activity and fellowship with a favorite beverage, have been part of our community for generations. Each one offers a steadfast reminder of God’s love over the course of time. More so, they are avenues of grace, vital practices that cultivate my faith. They assist me in knowing, loving and serving God in the life I am living now. As I sip my coffee, I often think of God as Great Mystery, which requires me to pay attention and listen as a disciple. A wonderful Roald Dahl quote hanging on my refrigerator helps point me along this path of deeper awareness: “Watch with glittering eyes the whole world around you, because the greatest secrets are always hidden in the most un6
likely places. Those who don’t believe in the magic will never find it.” Compassion, kindness, generosity of spirit and forgiveness—these are all first nurtured by observing the way Jesus interacted with people, then seeing how people responded to Him. That is God’s grace in action. Its fluidity and beauty isn’t magic, but it surely feels like that when we trust ourselves, God and the very human examples we are privy to in so many of our daily readings, that are also still so relevant in our own relationships. God’s wisdom is unconventional, and it takes intention and practice to experience the full power of its richness in this unfolding plan. Even within a basic routine, I don’t know what the day will bring. But Great Mystery teaches me to see everything as being done for me, not to me, and always in ways that make sense to me. These daily verses you and I share, and The Moravian
the reflections I write in response to them, have taught me several important life lessons. One lesson is that how I talk to myself matters. Harsh criticism rarely helps and often hinders. The prophet Jeremiah, sharing God’s message with those experiencing the Babylonian exile, wrote, “I have loved you with an everlasting love; therefore I have drawn you with unfailing kindness” (Jeremiah 31:3). My internal fluency is improving. Another lesson is to hear other people’s words without attaching how I feel to what I am hearing. Taking a deep breath and asking a question when I don’t understand or need more information are helpful in discerning what someone meant, or didn’t mean, in how they used their words. This lesson’s close cousin is to remember that each of us thinks in our own way, and usually not the way that I think. It is here that I am called to claim the full truth of God’s equal and abundant love for each of us. To stay in this stride is to always do my best to pay attention for and respond to God’s activity in my life. As I continue to sip my coffee, copying the weekly watchword, daily verses and my own watchword for the year, I also write about the intricate weaving of conversations and events that reveal God as “Incomprehensible Orchestration” all around me. I love catching onto what God has done, how I have welcomed my own participation, and sometimes, how my fears may have kept me on the edge of a great step forward. Incomprehensible Orchestration is about faith as a verb. Faith is risk and with risk comes fear. But making the effort to understand how God has worked makes seeing God in action much easier. And with that ease comes greater trust Issue 7 • 2017
the next time the chance comes to act. This is the greatest lesson my morning devotional time has taught me: perseverance proves out in the end when I trust what I know to be God in action. Although my devotional time is private, I’m pleased to spend time with people you know, too. Remember Lydia? We visited earlier this summer. She was a purple cloth dealer from Thyatira and a worshiper of God. She listened intently, eagerly, to what Paul had to say, having allowed God to open her heart. Fellowship is something that we Moravians hold dear. Lydia is someone I want to have coffee with again soon. Reading the Daily Texts, keeping journals and drinking coffee in fellowship with one another are beautiful Moravian traditions. They remain fresh as powerfully rich transformational resources. They are custom tools by which we shape ourselves, grow our community, by God’s grace in action among us. n The Rev. Cory L. Kemp is founder and faith mentor with Broad Plains Faith Coaching. Cory, employing her signature Handcrafted Faith program, supports ordained and lay women leaders in visualizing, understanding and strengthening their beliefs, so that they may know, love and serve God and their communities with generosity, wisdom and joy. The Moravian Board of Cooperative Ministries of the Southern Province hosts a “Spotlight Blog” at http://unitasfratrum. wordpress.com. This blog features inspired and inspiring writings by Moravians on a broad variety of topics. This entry originally appeared in late August. 7
MORAVIAN MINISTRIES FOUNDATION
I
Donor Advised Fund helps family see hope in sadness
n the fourth quarter of 2017, the Moravian Ministries Foundation in America (MMFA) will launch a new Donor Advised Fund (DAF). The Board of MMFA hopes that this new fund encourages giving in new and exciting ways. We also hope that this opens up philanthropy to new donors who may desire more choice in their charitable contributions. The Moravian Donor Advised Fund allows donors to establish a gift account with the MMFA. That account and the assets are invested into an investment pool consistent with the donor’s style and risk tolerance. The donors serve as the initial grant advisors and over time they make charitable gifts from
8
their gift account as they see fit. MMFA will invest the funds and handle administrative matters for the individual accounts, giving donors a way to live out philanthropy without an administrative burden. (More information on Moravian Donor Advised Funds will be available later this year.) As we gear up to launch our DAF, I want to tell you about a very personal experience of my own and how that experience opened up donor advised funds in a new light to my family. Four on earth, one in heaven When people ask me how many children I have, the quick answer is always four but a more accurate answer is four on earth and
The Moravian
one in heaven. You see, I’m the proud father of Zachary, Austin, Nolan and Kaitlyn, whom I enjoy parenting with my wife, Kelli, but I am also the proud father of Jonathan, whom I spent only a few hours with on August 21, 2009. Jonathan’s story begins on February 22, 2009. We know that Jonathan’s story, like our own, began long before that, in the heart of his Creator. God always had planned for Jonathan, but his mommy and daddy had not. Little did we know just how life-altering this unexpected gift was going to be. Our initial shock quickly turned into excitement about the fact that God had chosen us to add a family member – to be part of another miracle. We welcomed him into our hearts figuratively as we literally made room in our home by making plans to add two rooms. In March, an ultrasound revealed a 50 percent possibility of health problems with the baby. Subsequent tests confirmed what no expectant parent wants to hear. Our baby had Trisomy 13, a condition that is “not considered compatible with life.” Suddenly, our lives had changed in a most unwelcomed way. Facing the grim prognosis for our baby, we wrestled with many questions about God’s plans for us. When we learned that we were having a son, we chose the name Jonathan because it means “given by God.” So, Jonathan, given to us by God, would now have to be given back to God by us. This was unchartered territory for us. How were we going to tell our boys? How would we help them through this when we couldn’t imagine going through it ourselves? Where was God in this? On August 21, Jonathan was born at 9:32 a.m. I will never forget how quiet the room was. Usually, there is so much hustle and Issue 7 • 2017
bustle happening, and above all that, a tiny little cry can be heard. Not this time. There was no talking at all. The nurses gathered around the bassinet holding our tiny, still and quiet baby boy. He had a heartbeat, but was not breathing. He would not be with us long. They weighed him, wrapped him up in a blanket and brought him—all 2 pounds and 11 ounces—to Kelli. He was so peaceful—not struggling or suffering, and in that we found peace. He never opened his eyes. It’s as if he just wasn’t meant to see this world; he was destined for a far better place. We don’t know the color of his eyes. We don’t know the sound of his voice. He just slept peacefully in our arms. Occasionally, a pediatric doctor listened to Jonathan’s heartbeat. At 10:34 a.m., she listened, and then softly said, “My deepest condolences.” In the years since Jonathan has been in heaven, God has revealed to us that He was indeed with us every moment – even those when we felt so alone. He provided tangible expressions of His love for us through the love and support received from our family and friends. Our fifth child, Kaitlyn, has the middle name “Grace” because God does give us beautiful gifts of grace even during our darkest days. We cling to the precious promises He has given us through Jesus Christ, and we rest in the knowledge that, one day, all of the yet unanswered questions about His purpose in giving us Jonathan for so short a time will be revealed to us. We believe that although Jonathan’s life was brief, it was powerfully purposeful, and that is why we started a donor advised fund in his memory. We wanted to have a tangible (Continued on next page) 9
Donor Advised Fund (Continued from previous page)
way to make a difference honoring him every year. As our children get older, they are able to participate in the choices we make for recommending grants. Jonathan will always be a special part of our family, and the donor advised fund is a means of celebrating his life, even as we still grieve his loss. Impact through life’s story I recently heard someone refer to history as “HIS story” – meaning that every event and every life is woven into God’s story from the beginning through the end of time. Each of us has a story. A DAF is a way to organize your giving and make an impact through your life’s story. You do not have to be wealthy; Jonathan’s fund was started with just a small initial donation. Kelli and I have moved Jonathan’s fund to Moravian Ministries Foundation because we believe we can partner with MMFA and the organizations they serve to best steward the way we share our Jonathan’s
10
story moving forward. We want Jonathan’s fund to impact our world for Christ. A DAF can be funded with virtually any asset that can be donated, and you can make grants over time at your leisure. You get the maximum charitable tax benefit allowed by law for contributions to a donor advised fund and the other benefits are too plentiful to list in one article. Please look for more information on donor advised funds from us and contact us to find out more or start your own fund today 888-722-7923 or cspaugh@ mmfa.info. n Christopher W. Spaugh joined the Moravian Ministries Foundation in America as president on June 1. A lifelong resident of North Carolina, Chris worked for Wells Fargo Bank NA, and its predecessor, Wachovia Bank before joining MMFA. He brings experience in relationship-driven philanthropic services, and, since 2004, served as a trustee representative of the Kate B. Reynolds Charitable Trust.
The Moravian
BOARD OF WORLD MISSION
Mission Meals: A cook-at-home way to support mission grants
S
ervices that send consumers all the ingredients necessary to create a meal and instructions on how to cook it represent a growing trend in home cooking. The Board of World Mission is trying its own version of this “make it at home” idea called “Mission Meals” as a fundraiser for its mission grant program. In recent years, several Moravian ministries have worked to help address the immediate need of hunger by packing meals—often a rice-based meal—in the U.S., then shipping those meals to people overseas. While this method is very effective and has helped in many places, it is also important to help grow economic capacity so people are not reliant on food coming from abroad. Enter Mission Meals. With Mission Meals, you purchase a meal that includes ingredients to sample a recipe used in one of the Moravian Unity’s partner mission areas, and by doing so, support the Board of World Mission’s mission grants. The proceeds are sent to mission partners and represent a more sustainable future than just one meal can provide. Mission grants support items like scholIssue 7 • 2017
arships in Honduras, stewardship workshops in Tanzania and mission outreach in Alaska. Other examples include startup funding provided to congregations in Peru to begin small businesses that create jobs and support their growing ministries. The goal is to help ministries become more sustainable and thus reach more people. Mission Meals will help us grow our fund to support these sustainable missions efforts. Each Mission Meals package includes enough beans and rice to feed 2-3 people, as well as a Miskitu recipe for Gallo Pinto Rice and Beans from the Moravian Unity Cookbook. The meal packs cost $10, or $25 for a 3-pack. Also available as part of this effort to help feed the world is a special bookmark, available for a $5 donation, that includes plantable seeds that represent how you are helping to grow this mission. Other donation options are also available. To learn more about Mission Meals and how you can participate, visit www.moravianmission.org/missionmeals. n 11
IN OUR COMMUNITIES
Building bridges to overcome hate
I
t could have been a bright Sunday afternoon at any Moravian Church around the world. Young and old were streaming into the educational building. Men in comfortable clothes. Women in brightly colored attire. Nearly 60 in all. Smiling and chatting. However, this Sunday afternoon they were arriving at a mosque, the Annoor Islamic Center in Clemmons, N.C., a few miles west of Winston-Salem for an opportunity to share their faith and their beliefs—Moravians and Muslims. Jerry McLeese is the founder and current chairperson of Interfaith Winston-Salem, a nonprofit working to building bridges of understanding in this North Carolina community. In photo above: Participants gathered around small tables to share information about themselves and talk with their Muslim hosts at an Interfaith Winston-Salem event.
12
A few months earlier, the tenor had been radically different. At a meeting a few miles away, a group—mostly Christians— expressed their fear of Muslims and made threats to the city’s three mosques. A newspaper reporter wrote that one man recommended that the best way to respond to Islam was to kill all Muslims. He said that it was time to “shed some blood,” that he was ready to “start taking people out.” Local Muslims were startled to see the serious consequences of Islamophobia in their own community. They also recognized that they needed to tell their own story, not leave it to strident voices that twisted their message. Opening Doors With the assistance of Interfaith WinstonSalem, the three local mosques opened their doors to the community at their next Friday afternoon prayer services. Several hundred The Moravian
people accepted the invitation, many of them entering a mosque for the first time. Knowing that a single Open House event was not enough to make a difference, leaders of the three mosques invited their members to make themselves available to meet with groups across the county. Twenty-five Muslim men and women stepped forward. Truman Dunn, a retired Moravian minister and leader in Interfaith Winston-Salem, worked with them to organize a small steering committee. The group decided to approach local faith communities about arranging meetings between their members and leaders in the Muslim community. The Moravians were first to respond. David Guthrie, president of the Provincial Elders Conference in the Southern Province of the Moravian Church, supported the idea and encouraged Dunn to meet with Donna Hurt, president of the province’s Mission Society. Hurt was also receptive to the idea, and she and Dunn formed a planning committee of Moravians and Muslims. Their concept was to invite local church members to a ses-
Donna Hurt listens as Roma Combs shares during the interfaith event.
sion with local Muslims that included a short presentation followed by small group conversations. The result was the August 27 meeting at the Annoor Islamic Center with 20 Moravians from 10 churches and 37 Muslims from Annoor and other mosques participating. “What a joy it was to have Muslims and Moravians on a planning team for the event.” Dunn said. “We met three times and each time we met there was clearly growing friendship, warmth, sharing personal stories and laughter. We were no longer Muslims and Christians. We were just fellow human beings.” (Continued on next page)
13
Building Bridges
(Continued from previous page) Answering questions Dr. Mustafa Siddiqui, a member of the planning committee, developed a slide presentation on Islam that “was like pouring a river into a pot. There is just too much to include,” he said. The presentation covered questions that many non-Muslims have, including what Muslims believe about Jesus, why Muslims pray five times a day, women’s dress and other topics. Most of the Moravians who attended the meeting said that they found the presentation informative. Many also said that it was
The Widow’s Society of Bethlehem Annual Report • June 30, 2017
ASSETS Cash in Banks $ 22,760 Investments at Cost 510,374 Total Assets $533,134 Investments at market: $1,051,740 RESERVES AND EQUITY Membership Fees $ 85,074 Accumulated Capital Gains and Losses 350,786 Reserves 11,926 Legacies and Bequests 79,143 Unexpended Income 6,205 Total Equity $ 533,134 Distributions Paid: 12/16/16 69@ $240 $ 16,560 06/19/17 64@ $295 18,880 Total $535 $ 35,440 Members as of June 30, 2017: Ministers: 95; Laymen: 115; Total: 210 Membership in the Society is open to any married man who is a member of the Moravian Church or whose wife is a member, for a one-time membership fee of $100 up to age 50; slight additional fees added for each year to age 60.
the first time they had had an opportunity to spend time in a meaningful conversation with a Muslim. “I had studied Islam while in college, so while this was not ‘new,’ it was from Muslims and not from a white, Anglo-Saxon Protestant,” said Peggy C. Carter of Fries Memorial Moravian Church. Donna Hurt said after the meeting, “I understand now what Muslims believe about Jesus, and feel more informed about the women’s dress code, Islamic prayer times and the role of an Imam.” “I came away with a broader understanding of how our Muslim neighbors are well-assimilated across our community,” John D. Rights of Konnoak Hills Moravian Church said. Dunn added that many who attended said as they were leaving that it was a “wonderful experience and that they couldn’t wait to get together again and continue the conversation.” What comes next? One participant has already discussed with her pastor the idea of bringing a similar gathering to their church. Another said that “realizing we are a sound bite society, this is not a sound bite topic. I’d lengthen the time to enrich the experience.” Dr. Hamdy Radwan, president of Annoor Islamic Center, said more of the meetings are needed. “For sure, I will participate,” he said. “Not only do we want Christians to know about Islam, we want to get to know each other as people.” n
For further information write or call: The Widow’s Society of Bethlehem 561 E. Market St., Suite #1, Bethlehem, PA 18018-6323 Phone: 610.866.1841
14
The Moravian
IN OUR CONGREGATIONS
Spiritual Companioning: Finding strength and a deeper relationship with God
O
ver the past several years, small groups at six Northern Province congregations have been focused on spiritual listening – noticing God at work in people’s lives, sharing their thoughts and listening with their hearts. These new “Spiritual Companioning” groups grew out of a 2014 Northern Province Synod resolution directing a Spiritual Formation Task Force to provide a definition, guidelines and leadership training for listening groups in churches. Since then, ten groups at Good Shepherd Moravian and Christ Moravian in Alberta; Wisconsin Rapids Moravian in Wisconsin; and College Hill, East Hills and Lititz Moravian Churches in Pennsylvania have formed their own Spiritual Companioning groups. “The goal of this experience is simple: to create a safe, sacred space where people can share their life journey and listen for God’s movement in their lives,” explained the Rev. Rick Beck, pastor of Good Shepherd Moravian Church in Calgary, Alberta, when first introducing this idea in the September 2015 issue of The Moravian Magazine. “It sounds simple enough until our humanness gets in the way. The human tendency is to preach, teach, counsel, fix, advise or launch into a similar story from our own experience— none of which are a part of spiritual listen-
ing. Spiritual listening is about noticing God at work in people’s lives. It’s about listening with your heart. The challenge is holding in balance our passion for God, our compassion for people and our willingness to get out of God’s way. In short, it’s about trusting and living in God.” “The Moravian Church shared an expression of this in the eighteenth-century choir system when members of the community were grouped according to gender and marital status. In these groups spiritual needs were addressed,” continued Rick. “It should be no surprise that we might look to our heritage to claim a renewed expression of this practice.” The task force studied the work of former Northern Province assistant archivist Lanie Yaswinski called, “Experience of Twenty-first Century Choir Bands” to help educate their spiritual companioning efforts. “As we care for our own spiritual needs, not only does our passion for God and compassion for people grow, but also our willingness to get out of God’s way reveals the greater things of Christ,” said Rick. Who can benefit? “Anyone who has been on a faith journey and has a desire for a deeper relationship with God will benefit from a Spiritual Companioning group,” said Bertie Knisely, who helped (Continued on next page) 15
“It is in that quiet, safe place that I can connect with the Spirit and hear the voice of God most clearly.”
Spiritual Companioning
(Continued from previous page) start two groups at East Hills Moravian. “In addition to a desire to draw closer to God, someone who joins a group like this needs to be willing to share about what is happening in his or her life; prayerfully listen to others in the group as they share; observe confidentiality; and make attendance to group meetings a priority.” “Those who yearn for a deeper, closer walk with the Holy and time for finding God’s action in their own lives might consider this type of group,” explains Peg Greiner, who helped start groups at Lititz. “Anyone who wants the community of a spiritual group of peers, with quiet prayer and personal reflection time but without cognitive study, lecture 16
or dialogue, would appreciate this type of group, as will those who yearn for a safe space to be authentic before God and others, would benefit.” “The goal of the group is to become a companion to each other’s spiritual walk,” says Gloria Svilpis from Christ Moravian. “Those who might be drawn to a group like this are those who are comfortable with silent reflection and with introspection and prayer. They also have to feel some comfort with the group, a trust, to be willing to share personal experience, particularly the struggles. Confidentiality really needs to be maintained and advice giving needs to be avoided. Group members may need to be gently reminded of the need for confidentiality and the avoidance of trying to fix it. This is God’s work in God’s time.” Getting Started Those who’ve started Spiritual Companioning groups at their churches have found that the personal invitation is the best way to gather those willing to experience this kind of spiritual group. “The most difficult issue was explaining what a Spiritual Companioning group (SCG) was and what it was not, then finding a group of individuals who were willing to join such a group,” said Peg. “It was difficult to find persons wanting this deep spiritual walk and silent prayer in a companioning group. There was curiosity to bulletin announcements, but it took personal invitation for the first groups to form in the congregation. We are hoping that word of mouth will make this easier to spawn more groups.” “For our first group, I personally approached members of the church who either were recommended by our pastor or who we knew were drawn to contemplative spiriThe Moravian
tuality,” said Bertie. “For our second group, we tried placing an ad in the bulletin and in the newsletter. Members of our first group also spoke to the congregation about their experience of being a member of a spiritual companioning group. However, only one person responded. It wasn’t until I personally approached other people recommended by the pastor that each person said yes.” “The hardest part of facilitating a SCG is to manage the habit of chatting or offering fixes for other people’s struggles,” said Peg. “Both interrupt the invitation to let the Holy Spirit guide, teach and heal. This type of quiet gathering and prayerful listening comes with gentleness, grace, time and trust in the process.” What it’s meant “Being a part of a spiritual direction group has broadened my Christian experience in many ways,” says Shirley Klockow, a member at Good Shepherd Moravian in Calgary. “I have learned to listen—just listen—to other
peoples’ stories without feeling that I have to solve anything or give advice. And I have learned to share some of my own story, some of my personal thoughts, fears, opinions that I wouldn’t feel able to in another setting. My group has become a safe place to do that.” “Hearing other people’s stories is encouraging in a couple of ways. They can give me courage to carry on and encourage me to have faith in myself and in others. Sometimes I learn that others, who seem to have it all together, are struggling just as much as I am. They have doubts, fears, heartaches as well, and it is comforting—not in a ‘misery loves company’ kind of way but in a ‘sharing the load’ kind of way. “And as for strengthening faith, I think anything that expands our thinking and our acceptance of others’ ideas also expands our faith in a God who loves each of us equally despite our differences and our shortcomings,” continued Shirley. “It becomes one (Continued on next page)
“I often find myself giving voice to feelings that are locked inside. Sharing them and getting guidance and affirmation allows me to see things from another perspective.”
17
Spiritual Companioning
(Continued from previous page) more step in realizing that although we are all on different paths in our daily lives, we are all sharing the journey and are heading in the same direction. My group has confirmed and strengthened that belief.” “For me, our time together is like finding calm in the midst of a storm,” says Peg. “When I asked for one or two words to describe what the Spiritual Companioning Group was like for them, individuals offered the following: ‘Peace;’ ‘Restoration;’ ‘Sanctuary;’ ‘Safe Place;’ ‘Unity;’ ‘Intimacy;’ and ‘Not cognitive but spiritual.’” Members from East Hills shared: “The group has been my anchor;” “Although God is active in our lives outside our group, when we are together sharing in our group we become more aware of God at work in our lives;” “When I move into our circle (our group), I also look toward the Light;” “I don’t know what I would do without our group;” and “When we are in our group, we are many colored parts of a greater whole.” Members from Christ Moravian agreed. They shared that when in a Spiritual Companioning group, it’s not about being so busy; it’s understanding silence as prayer, and having time to reflect and take time to
listen to—and for—God. It’s a chance for things to come to you that you wouldn’t have an opportunity for in day-to-day situations, and it’s being intimately part of the body of Christ as we share about experiencing God. Learning more The Northern Province Spiritual Formation Task Force encourages all congregations to explore this opportunity and consider starting a Spiritual Companioning group. Lay persons with moderate training and ongoing support provided by an experienced spiritual listener are able to start and facilitate a Spiritual Companioning group. If you are willing to start such a group but doubt your own abilities or experience, help and support is available through the Spiritual Formation Task Force representatives in each district. To learn more about Spiritual Companioning and starting a group at your congregations, contact the Spiritual Formation Task Force representative in your district: • Peg Greiner, Eastern District, peglou@dejazzd.com • Mary Lou Plummer, Western District, wrmcpastor@gmail.com • Rick Beck, Canadian District, rbeck@goodshepherdmoravian.org n
“I think anyone can benefit from a group like this if they are wanting to focus on God’s place in their life; if they are seeking to expand their Christian experience; if they are willing to share their own thoughts with others; and if they are willing to listen to others.”
18
The Moravian
MORAVIAN WRITINGS
Bulletin writings bring a new Moravian inspiration every week Each week, Moravians across the U.S., Canada and the Caribbean share a common message through their Sunday bulletins. The messages are based on the lectionary text for each Sunday. Brother Hermann Weinlick, retired Moravian pastor and former director of the Interprovincial Board of Communication (that distributes the bulletins), continues to manage the process of collecting and publishing the writings of Moravian pastors and lay people for the bulletins. In addition, these weekly messages are available on www.moravian.org.
In this and upcoming issues of the Moravian, we will be sharing an upcoming message, along with ones written in earlier years to go with this lectionary text, as inspiration and education on Bible texts. For more information on the IBOC’s bulletin service, contact Jill Bruckart (jill@mcnp.org) or call 1.800.732.0591, ext. 38. In this issue, we share writings based on Matthew 23:1-12. This Bible text is for “Proper 22” in Lectionary Cycle A of the Revised Common Lectionary used by the Moravian Church.
Humility
of money are lifted up in our esteem as we watch them proudly announce that they see no reason for anyone to hold them to any kind of standard of behavior. They are not role models. And we have to agree—many of them surely aren’t what we want our children to emulate. Yet each of us is a role model. Whether we live a hugely public lifestyle or a have a much smaller sphere of influence, we impact the lives of others with the way we choose to live. Being proud and being humble don’t have to be opposed to each other. As Christians we know we are children of God and recognize the inherent worth and value of each human being. The problem is when any sense of humility is lost and our pride takes us to a state of egotism that leads us to think we are better than others. So, let’s consider this: WWJS? (What would Jesus say?). (Continued on next page)
Wanda Veldman, pastor, Veedum Moravian Church, Pittsville, Wisconsin November 5, 2017
“All who humble themselves will be exalted” (Matthew 23:1-12). Humility isn’t cool these days. And we might wonder if it was a trait folks respected in Jesus’ day. Not so long ago, speaking of someone’s humble attitude could be considered a compliment. But then there were also times when an abused or oppressed person was held back from reaching their potential, with an admonition to be humble like Jesus. In those cases, it definitely was not helpful. These days, in our efforts to raise up generations that are more confident in their abilities and essential worth, we seem to have reached a place where we accept an excess of pride and even arrogance as something people respect and honor. Public figures who often make ridiculous amounts Issue 7 • 2017
19
Matthew 23:1-12 New Revised Standard Version (NRSV) Then Jesus said to the crowds and to his disciples, “The scribes and the Pharisees sit on Moses’ seat; therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues, and to be greeted with respect in the marketplaces, and to have people call them rabbi. But you are not to be called rabbi, for you have one teacher, and you are all students. And call no one your father on earth, for you have one Father—the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted.”
20
Humility speaks
Virginia Goodman, retired pastor, Queens, New York • November 3, 2002
Multitudes followed Jesus around for various reasons. Some were not very happy with the leadership of the scribes and Pharisees and sought change. Some needed desperately to be healed of their diseases, while others followed because they were impressed with Jesus’ kind of preaching and teaching. Many, however, followed hoping to trap him in some way. Jesus warned his disciples and the multitudes against the teachings and the actions of the scribes and Pharisees. He pronounced woes upon them. These religious rulers were in places of authority, and they controlled the Old Testament Scriptures. They were the authorized interpreters of Moses’ law. People looked to them for the interpretation of truth, just as they look to church leaders today. The teaching of the religious leaders was good, but their lives were not. They were not practicing what they preached. Jesus said, “Do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach…They do all their deeds to be seen by others.” They wore passages of Scripture written on their garments. God’s people need the Word of God written on their hearts, not on their garments. We look at the outward appearance, but God looks at the heart. In Luke 18, Jesus told a parable about a Pharisee and a tax collector who went to the temple to pray. The Pharisee prayed, “God, I thank you that I am not like other people… I fast twice a week. I give a tenth of my income…I am not like this tax collector.” The tax collector, standing far off, did not even The Moravian
look up to heaven, but was beating his breast and saying, “God, be merciful to me, a sinner.” Jesus said, “This man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”
Practice What You Preach James H. Hicks Jr., pastor, Providence Moravian Church, Winston-Salem, N.C. • November 3, 1996
Practice what you preach. Do what they say, but not what they do. Jesus is a strong advocate of practicing what we preach. He strongly criticizes the Pharisees and teachers of the Law for saying one thing and doing another. Jesus condemns the use of one’s religious values and traditions as a way to gain power over others. Perhaps the real issue here is motive. In Matthew 23:1-12, Jesus is not condemning the practices he mentions. Rather, he condemns the misuse of those practices to bring glory to oneself. If one wishes to use phylacteries, or to be greeted in the marketplace,
or to teach the law, that’s fine and good. But why do we wish to do these things? Is it to let everyone around us know that we are pious? God detests this type of attitude. If they are to bring glory to God, then these and many other practices have a place. Jesus said that in order to be exalted, one had to be humble. On the surface, these two attitudes seem far apart. But in reality they describe a characteristic found in all those considered great in the eyes of God: authenticity. If there are any folks we consider great, I’ll bet we consider them to be authentic people. A truly great person is authentic, and often exalted. And just as often, those people are humble. They are not looking for praise or recognition. They are simply trying to help those around them, trying to love God and do the will of God. Jesus provides us with the best example of being authentic. Jesus moved among the crowds sharing the love of God with all those around him. This is our calling, to live our lives as Jesus did. To practice what we preach. n
All who exalt themselves will be humbled, and all who humble themselves will be exalted. —Matthew 23:12
21
IN OUR CONGREGATIONS
Handmade carts make Lovefeasts easier
W
e had a problem. How do we put on two Christmas Eve Lovefeast services, without the physical ability to do so? For years Macedonia Moravian has had two Christmas Eve Lovefeast services, but last year the church thought we’d need to go to one service—not because of lack of numbers, and not because of lack of interest in helping, but because of age. Macedonia Moravian is in the same boat as a lot of other Moravian churches, in that the average age of the members is older. We were realizing that our men were not able to carry the heavy coffee trays for two services; in fact, it seemed like carrying the heavy trays for just one service was going to be a stretch. Three months before Christmas, the joint board decided to do two Lovefeast services. How do we share Christ on Christmas Eve with
22
the community? How do we serve the amount of people who want to come and be with us on Christmas Eve? After much consideration the joint board elected to buy carts to make it easier to carry the coffee trays. At the same time as the “Two Christmas Eve services” decision came about, a group of people, self-named “the Sawdusters,” started to gather for the sole purpose of doing woodwork together. The suggestion was then made that instead of buying carts, the Sawdusters should make the carts. What ensued after the acceptance of that idea was two months of planning, cutting, gluing, decorating, finishing, and fellowship. The actual carts themselves were completely designed by the Sawdusters to meet the specifications of our Lovefeast trays and the widths of our isles, between the pews.
The Moravian
America. It is no secret to anybody that the church is changing in demographics and numbers, and if we don’t adapt to the changing nature of the church, the growing numbers of challenges, which accompany a lack of adaptation, will swallow us up. The carts are only a small adaptation, which came about through careful planning and execution, and they had a powerful affect. The carts symbolize the fact that problems and challenges, when reframed as opportunities which are taken, can have powerful and real impacts in the church and in the church’s mission. n
The carts, at full capacity, hold six Lovefeast trays of 28 cups each, or 168 cups. With a fleet of four carts, we can have 672 cups on the floor at one time, and the only strain on four male deiners being pushing the cart, and switching out an empty tray for a full tray. On Christmas Eve we put them to the test. To be honest, I was a little nervous. What if they caused more confusion and problems than before? What if one of them fell apart? Needless to say I was watching those carts like a hawk during the service. Come to find out, my nervousness was unfounded; the carts did just fine. The carts took the strain off of the male dieners, helped streamline the serving process, and helped achieve our ultimate goal: to put on two Lovefeast services, and share the Good News of the birth of Jesus Christ with more people. The carts are important because they helped us achieve a goal, and because they are a symbol for the Moravian Church in Issue 7 • 2017
For more information on the Lovefeast carts, please contact the Rev. Zach Dease at Macedonia Moravian Church in Advance, N.C. (336)998-4394. Photos of the new cup carts in action during last year’s Christmas Eve service by Charles Beaman.
23
MORAVIAN DOCTRINE
Confessing Our Unity in Christ: Studying the historical and theological background to The Ground of the Unity As part of our ongoing series to share information about key Moravian theology and doctrine, we will be excerpting the Rev. Dr. C. Daniel Crews’ study, Confessing Our Unity in Christ: Historical and Theological Background to The Ground of the Unity. Originally written in 2000 and updated twice, this study looks at the theological and historical underpinnings of The Ground of the Unity, one of the Moravian Church’s core doctrinal statements. Confessing Our Unity was originally published by the Southern Province Archives. We thank Rev. Crews and Richard Starbuck, Southern Province archivist, for permission
to excerpt this work. In our last issue, we discussed the theological crises within the church in the late 19th and early 20th centuries. In this issue, we continue with our second installment of “The Crisis of 1909” and “Two World Wars and the Great Depression.” After almost a whole week of deliberations, the Synod of 1908 had to come to a vote on specific resolutions to close or sharply restrict the seminary.1 The motion to close it was withdrawn, but discussion on restrictions continued. This bogged down, and a suggestion was made to require theological students to spend
The General Synod of 1909, held in Herrnhut, Germany. Photos courtesy of the Northern Province Moravian Church Archives.
24
The Moravian
at least a semester at some other institution “to become acquainted with other theological directions and other living Christian circles outside the Brüdergemeine.” This seemed to be a resolution most of the delegates could live with, so the motion to place restrictions on the seminary was voted down 41-5, and the motion for “broadening experience” was adopted 450. Here the matter was left. This, of course, did not settle anything, and letters on [matters pertaining to Moravian theological training and teaching] continued to be printed in the newspaper Herrnhut.2 Disputes both within and without the church continued, and one congregation at least, Christiansfeld in Denmark, filed a formal protest against the “Gnadenfeld theology.” In reporting this in a letter of January 4, 1909, to Bishop Edward Rondthaler, Bishop J. Taylor Hamilton, American representative on the Mission Board in Herrnhut, wrote: “This will be one of the burning issues at the General Synod.”3 Just three weeks later Hamilton told Rondthaler: It [the “New Theology”] contains within it grave dangers for the Unity, as the situation has shaped itself here. We need to be careful of the interests of the Unity; and to pray that these may be preserved amid the wide differences of opinion and viewpoint; but at the same time, whilst avoiding narrow shibboleths, adherence to Revealed Truth of God must come first.4 In addition to the theological issues per se, the German Synod of 1908 called for printing an abridged version of the Results of General Synods.5 This did not specifically mean that doctrinal statements were to be abridged or watered down, and in fact Taylor Hamilton was assured by German colleagues that this was not the case.6 Given the theological situation at the time, however, such an assumption would
Thus it must have been with some trepidation that the delegates assembled for the General Synod in Herrnhut from May 19 to July 3, 1909... be easy to make. One such proposal, indeed, came not from Germany, but from the English Br. Libbey, which would have replaced the first eight chapters of the Results, including the doctrinal sections, with a mere 21 sentences. This obviously caused great concern.7 No wonder the Ämtliche Mitteilungen der Missions-Direktion (Official Communications of the Missions Directory), in speaking of the “storms which have broken over us” since the last German Synod, said that “a shaking of our foundations seems to threaten.”8 Thus it must have been with some trepidation that the delegates assembled for the General Synod in Herrnhut from May 18 to July 3, 1909. Missions as usual required much attention, but the doctrinal issue also loomed large. Bishop Kenneth Hamilton summarizes the outcome: “Doctrinal questions did in fact provoke a long debate, which it seemed desirable to continue in closed session. In the end Synod adopted a conservative statement, in harmony with the views long current in the Church.”9 Other publications of the time give more details. The British Province Moravian Missions publication of August, 1909, contains the observations of a British delegate: There were misgivings on the part of many concerning our German Theological establishment. Was the old faith maintained there; were the old truths taught? The General Synod decided it would be wise to deal with the question plainly and candidly in a free discussion,
(Continued on next page) Issue 7 • 2017
25
Confessing our Unity (Continued from previous page)
and to encourage personal conversation between whiles. . . . The free discussion ended with cross examination. The personal conversations were persistent cross examinations. The present writer is conservative in his views. He holds to a definite historical revelation; he believes that if Christ be not risen our teaching is empty and our faith is vain. He found that the representatives of the theology in question believed the same. If they had spoken as plainly in public as they did in private, a great deal of trouble would have been spared. They had no “heresy” to conceal; it was just the other way. They conscientiously endeavored to conceal their orthodoxy. They were so anxious to be honest that they were positively misleading. It was also perfectly clear that the fundamental “Moravian” doctrine of personal experience was not for a moment in question.10 What the General Synod of 1909 actually did as a result of all this was to reaffirm verbatim the doctrinal statements of the General Synod of 1899 (and thus those of 1879 and 1889). The delegates were so anxious to affirm allegiance to traditional beliefs that they resolved to avoid all changes in the doctrinal section of the Results of the previous General
“We are thankful that our evangelical Christian doctrine has been maintained in purity, and we can now all go home with courage for the future of our respective provinces.” —Bishop Edward Rondthaler, 1909
26
Synod, even changes which did not touch on the substance of faith (except the Unity Directory was empowered to make a few editorial changes in printing the Results if necessary).11 Certainly the radical abridgement proposed by some was emphatically rejected. On the other hand, Synod also declined all suggestions for expanding this section, not wishing to initiate a process of adding more and more requirements and restrictions on belief, a result it saw as not only “un-Moravian,” but also as “unProtestant.”12 It noted that whenever Christians diligently study the Bible, differences of interpretation are inevitable. The value of a theologically trained clergy was affirmed, and teachers were to be allowed to use scientific methods of scholarship. Still, all were expected to make use of the leading of the Holy Spirit, and stress was laid on the fact that the foundation of doctrine is Jesus Christ, the only Savior. The feeling of many delegates was expressed by Bishop Edward Rondthaler in his parting remarks in the British missions magazine: “We are thankful that our evangelical Christian doctrine has been maintained in purity, and we can now all go home with courage for the future of our respective provinces.”13 The crisis of 1909 was over. Two World Wars and the Great Depression The next General Synod met in 1914.14 As usual, the missions and how to pay for them occupied much of the agenda. Doctrinally, this Synod made no change in the Results of 1909. It was hoped to be able to have General Synods more frequently, and another was called for in six to ten years’ time. However, as Bishop Kenneth Hamilton says: “Then before ever the members of Synod could reach home, marching armies began to reshape the face of Europe and the fate of the world.”15 Following the First World War, Unity ConThe Moravian
ferences were held in 1919 and 1922 to deal with pressing issues that demanded immediate settlement. It was not until May 28, 1931, that a full General Synod could be assembled, and even then the number of delegates was reduced.16 New political circumstances and other factors necessitated the division of the missions work among the various provinces, rather than having one board headquartered in Germany as before. It was decided that at future General Synods, the Southern Province was to be given equal representation with the other “Home Provinces,” because of its 94 percent communicant increase since 1914. Doctrinally, the British Province presented a proposal to shorten drastically the opening chapters of General Synod Results. In this proposal the sections on doctrine are reduced to eight paragraphs, making a single printed page.17 Careful analysis might indicate that what is not said in this is perhaps as significant as what is. In any event, Synod was too preoccupied with questions of church government and finance to be able to deal with the Brit-
[After 1914] It was not until May 28, 1931 that a full General Synod could be assembled...at future General Synods, the Southern Proivnce was to be given equal representation with the other “Home Provinces” because of its 94 percent communicant increase since 1914. ish proposal. No action was taken on the proposal itself, and the British Province was asked to “give further consideration to this matter,” and to submit any forthcoming proposals to the PECs of the other provinces. Each province was recommended to appoint a committee to examine the proposals to shorten the portions of the General Church Order dealing with doctrine and other basic matters.18 As Bishop Hamilton says: “Unquestionably Synod thus avoided what might well have developed into a (Continued on page 29)
The General Synod of 1931, held in Herrnhut, Germany, was the first since 1914; another General Synod wouldn’t be held until 1957.
Issue 7 • 2017
27
OFFICIAL PROVINCIAL ELDERS’ NEWS Prayer Watch The Moravian Church has experienced spiritual renewal and strength through a covenant of prayer. In 1727, the church in Herrnhut, Germany, covenanted for an “Hourly Intercession” which continued for one hundred years with a great blessing to the entire Moravian Church. The Unity Prayer Watch established in 1957 (the quincentenary of the Unitas Fratrum) has continued to bless us. The 1988 Unity Synod affirmed the importance of this experience for the worldwide Moravian Church. Under the schedule adopted by the 2016 Unity Synod, December 1-22 is assigned to the Northern Province and January 1-18 to the Southern Province. Each Provincial Board will supply assignment of specific dates to individual congregations, with suggestions for prayer topics. Prayer Day for the Bible Societies, November 19, 2017 On Sunday, November 19, we will join with churches of many other denominations in emphasizing the importance of the Bible. Our church is part of the American and Canadian Bible Societies, which do much to publish and distribute the Word of God. World AIDS Day, December 1, 2017 The Synods of 2006 resolved to recognize World AIDS Day on December 1 and proclaim it as a day of commemoration and prayer by our Moravian churches. Congregations are encouraged to schedule an AIDS Awareness Day and to find a way to support
28
an AIDS ministry focusing on areas of education, prevention and ministering to caregivers, orphans and those living with HIV. Prayer Day for Children On a Sunday in October, congregations of the Northern and Southern Provinces are invited to join with thousands of other congregations across the nation in the national observance of Children’s Sabbath. Endorsement of the Children’s Sabbath was made by the Provincial Elders’ Conferences in January 1994. NORTHERN PROVINCE Ordination Sister Mandy M. Mastros, a May 2017 graduate of Moravian Theological Seminary, will be ordained a deacon of the Moravian Church on October 22, 2017. Bishop C. Hopeton Clennon will officiate at the service, which will be held at Lititz Moravian Church, Lititz, Pennsylvania. Lancaster, Pennsylvania Sister Mandy M. Mastros has accepted the call to serve as pastor for Lancaster Moravian Church, Lancaster, Pennsylvania. Sister Mastros will be installed November 5, 2017. Canadensis, Pennsylvania Due to declining membership and in accordance with ¶1019 of The Book of Order, Canadensis Moravian Church, Canadensis, Pennsylvania closed with a final service of worship and thanksgiving on October 1, 2017.
The Moravian
Durbin and Leonard, North Dakota Brother Joel Russell has accepted an appointment to serve as pastor for Goshen Moravian Church, Durbin, North Dakota and Bethel Moravian Church, Leonard, North Dakota. Brother Russell began his work September 17, 2017. Uhrichsville, Ohio Sister Christine S. Johnson, presently serving as part-time pastor for Fry’s Valley Moravian Church, New Philadelphia, Ohio, has accepted an appointment to serve as part-time pastor for First Moravian Church, Uhrichsville, Ohio. Sister Johnson was installed to this additional work October 15, 2017. Staten Island, New York Sister Kathlyn Ferguson-Nealand concluded her work as Intentional Interim Pastor for Castleton Hill Moravian Church, Staten Island, New York, on September 17, 2017. Retirement Sister Judy Ganz requested and was granted permission to retire from the active call of the Moravian Church effective December 31, 2017. Sister Ganz was ordained a deacon of the Moravian Church August 24, 2008 and has served the church in pastorates in Wisconsin (Christian Faith) and Alberta (Edmonton) and as Executive Director of the Interprovincial Board of World Mission. The church is grateful for her nine years of faithful service.
Elizabeth D. Miller Provincial Elders’ Conference
Issue 7 • 2017
Confessing Our Unity (Continued from page 27)
heated debate.”19 Another World War intervened before the next General Synod could meet. Following that war, as in 1919 and 1922, Unity Conferences were held to deal with immediate needs in 1946, 1948, and 1953. A full General Synod was called to meet in the Quincentennial year of 1957, and for the first time it assembled in the western hemisphere, in Bethlehem, Pennsylvania, to be exact. n
Endnotes
1 Herrnhut, 5 June 1908, p. 184. 2 E.g. in the 3 July 1908 issue, p. 223. This ongoing controversy in Herrnhut was specifically mentioned in a letter from J. Taylor Hamilton to Edward Rondthaler, February 24, 1909. Filed with 1909 General Synod materials in the Moravian Archives, Winston-Salem, North Carolina. 3 Filed with 1909 General Synod materials in the Moravian Archives, Winston-Salem, North Carolina. 4 Letter of February 24, 1909. Filed with 1909 General Synod mate-rials in the Moravian Archives, Winston-Salem, North Carolina. 5 “Beilage” [Appendix] to Herrnhut, 5 June 1908, p. 192. 6 Letter from J. Taylor Hamilton to Edward Rondthaler, October 9, 1908. Filed with 1909 General Synod materials in the Moravian Archives, Winston-Salem, North Carolina. 7 Letter to Bishop Rondthaler from B. LaTrobe, British representative on the Mission Board, April 20, 1908. Filed with 1909 General Synod materials in the Moravian Archives, Winston-Salem, North Carolina. Also in these files is an undated, but presumably 1909, proposal in German, signed P. Dober, which reduces the doctrinal statement to one page. 8 No. 31 (1909). 9 J. Taylor Hamilton and Kenneth G. Hamilton, History of the Moravian Church (Bethlehem, Pa., and Winston-Salem, N.C.: Interprovincial Board of Christian Education, Moravian Church in America, 1967), p. 330. 10 p. 154. The author is not named. 11 1909 Results, Part IV “Resolutions and Declarations,” 6-8 (pp. 114-118). 12 See previous note, p. 115. 13 Moravian Missions, August, 1909, p. 152. 14 Hamilton, History, pp. 331-333. 15 History, p. 333. 16 Hamilton, History, p. 337-339. 17 Printed copy in the Moravian Archives, Winston-Salem, North Carolina. 18 General Church Order, 1931. Resolution 1, p. 49. 19 History, p. 339.
29
OBITUARIES
Sister Judy Kaaua
Mrs. Grace Dittmer
Sr. Judy Kaaua, a member of the Provincial Elders’ Conference of the Northern Province, died in Waconia, Minnesota, June 12, 2017, at age 70. Born July 30, 1946 to Wilfred and Inez (Johnson) Plocher, Sr. Kaaua graduated from Moravian College in 1967 and earned a Masters of Business Administration from the Wharton School at the University of Pennsylvania. She worked as a math teacher and as a certified internal auditor in the mining industry. After Judy retired and returned to Minnesota, she offered her gifts in service to the Moravian Church as local board member and treasurer, board member at Mt. Morris Camp and Conference Center in Wautoma, Wisconsin, Treasurer for the Western District, member of the Ordination Review Committee, the Larger Life Foundation, and the Provincial Identity, Purpose, and Organization Task Force. In 2010 Sr. Kaaua was elected to the Provincial Elders’ Conference, and re-elected in 2014. She chaired the Provincial Finance Committee. Sr. Kaaua is survived by her father, Wilfred, and a sister Susan. She was predeceased by her mother Inez and two brothers. A memorial service was held on June 24, 2017 at the Lake Auburn Moravian Church, Victoria, Minn., with the Rev. Brian Dixon and the Rev. Dr. Betsy Miller officiating. Burial was in the Lake Auburn Cemetery. Memorials were welcomed for the church and Ridgeview Hospice. n
Sister Grace H. (Giesler) Dittmer died at Lynden, Washington, September 10, 2017, at the age of 99. She was born November 24, 1917 at Green Bay, Wisconsin, a daughter of Carl and Laura (Dickey) Giesler. Sister Dittmer was united in marriage to Brother James P. Dittmer on July 20, 1940 at East Side Moravian Church, Green Bay, Wis. She served alongside her husband in mission work in Alaska and pastorates in Wisconsin (Sister Bay), Minnesota (Waconia), and Michigan (Unionville). Daughters, Margaret and Jean; son, James; five grandchildren and seven greatgrandchildren survive Sister Dittmer. She was predeceased by her husband, James, on October 17, 1994, and their son, Fred. Memorial services were held October 1, 2017 at the Waconia Moravian Church, Waconia, Minn., with the Rev. Dr. Amy GohdesLuhman officiating. Burial was at the Zoar Moravian Cemetery, Waconia, Minn. n
30
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.
The Moravian
QUESTIONS OF FAITH
aren’t always easy to answer. Questions about finances can be.
H
OW CAN YOU HELP THE MINISTRIES you care about most? How can you tap into potential support for your church or agency? How can you make your financial investments work harder to support our shared faith? These are all good questions, and the Moravian Ministries Foundation has answers. From education, to gift planning, to fundraising help, to investment management, we have answers that are rooted in wisdom, experience and — most importantly — unwavering faith and values. Simply put, our goal is to generate more money to support Moravian ministries. Visit us online at www.mmfa.info and explore what we can do together. JOIN US ON
Invest Where You Believe Issue 7 • 2017| 119 Brookstown Avenue, Suite 305 | Winston-Salem, NC 27101 | 888.722.7923 31 www.mmfa.info
The Moravian • 2017 • 7
Postmaster please send address changes to: The Moravian, P.O. Box 1245, Bethlehem, PA 18016-1245
Periodicals