A History of the Moravian Church Part 28

And thus, once more, the Americans were the leaders in a forward movement. The Brethren agreed to the proposal. At Pottenstein (1870), not far from Reichenau, the first new congregation in Bohemia was founded. For ten years the Brethren in Bohemia were treated by the Austrian Government as heretics; but in 1880, by an Imperial edict, they were officially recognized as the "Brethren's Church in Austria." Thus is the prayer of Comenius being answered at last; thus has the Hidden Seed begun to grow; thus are the Brethren preaching once more within the walls of Prague; and now, in the land where in days of old their fathers were slain by the sword, they have a dozen growing congregations, a monthly Moravian magazine ("Bratrske Litsz"), and a thousand adherents of the Church of the Brethren. Again, as in the case of the Leper Home, the Managing Committee meets at Herrnhut; each Province has its corresponding members; and all Moravians are expected to share in the burden.

Above all, the Moravian Church is united in the work of Foreign Missions. For their missions to the heathen the Moravians have long been famous; and, in proportion to their resources, they are ten times as active as any other Protestant Church. But in this book the story of Moravian foreign missions has not been told. It is a story of romance and thrilling adventure, of dauntless heroism and marvellous patience; it is a theme worthy of a Froude or a Macaulay; and some day a master of English prose may arise to do it justice. If that master historian ever appears, he will have an inspiring task. He will tell of some of the finest heroes that the Christian Church has ever produced. He will tell of Matthew Stach, the Greenland pioneer, of Friedrich Martin, the "Apostle to the Negroes," of David Zeisberger, the "Apostle to the Indians," of Erasmus Schmidt, in Surinam, of Jaeschke, the famous Tibetan linguist, of Leitner and the lepers on Robben Island, of Henry Schmidt in South Africa, of James Ward in North Queensland, of Meyer and Richard in German East Africa, and of many another grand herald of the Cross whose name is emblazoned in letters of gold upon the Moravian roll of honour. In no part of their work have the Brethren made grander progress. In 1760 they had eight fields of labour, 1,000 communicants, and 7,000 heathen under their care; in 1834, thirteen fields of labour, 15,000 communicants, and 46,000 under their care; in 1901, twenty fields of labour, 32,000 communicants, and 96,000 under their care. As the historian traces the history of the Moravian Church, he often finds much to criticize and sometimes much to blame; but here, on the foreign mission field, the voice of the critic is dumb. Here the Moravians have ever been at their best; here they have done their finest redemptive work; here they have shown the n.o.blest self-sacrifice; and here, as the sternest critic must admit, they have always raised from degradation to glory the social, moral, and spiritual condition of the people. In these days the remark is sometimes made by superior critics that foreign missionaries in the olden days had a narrow view of the Gospel, that their only object was to save the heathen from h.e.l.l, and that they never made any attempt to establish the Kingdom of G.o.d on earth. If that statement refers to other missionaries, it may or may not be true; but if it refers to Moravians it is false. At all their stations the Moravian Missionaries looked after the social welfare of the people.

They built schools, founded settlements, encouraged industry, fought the drink traffic, healed the sick, and cast out the devils of robbery, adultery and murder; and the same principles and methods are still in force to-day.

At the last General Synod held in Herrnhut the foreign mission work was placed under the management of a General Mission Board; the Board was elected by the Synod; and thus every voting member of the Church has his share in the control of the work. In each Province there are several societies for raising funds. In the German Province are the North-Scheswig Mission a.s.sociation, the Zeist Mission Society, and the Funf-pfennig Verein or Halfpenny Union. In the British Province are the Society for the Furtherance of the Gospel, which owns that famous missionary s.h.i.+p, the "Harmony"; the Juvenile Missionary a.s.sociation, chiefly supported by pupils of the boarding schools; the Mite a.s.sociation; and that powerful non-Moravian Society, the London a.s.sociation in aid of Moravian Missions. In North America is the Society for Propagating the Gospel among the Heathen. In each Province, too, we find periodical missionary literature: in Germany two monthlies, the Missions-Blatt and Aus Nord und Sud; in Holland the Berichten uit de Heidenwereld; in Denmark the Evangelisk Missionstidende; in England the quarterly Periodical Accounts and the monthly Moravian Missions; and in North America two monthlies, Der Missions Freund and the Little Missionary. In Germany the missionary training College is situated at Niesky; in England at Bristol. In England there is also a special fund for the training of medical missionaries. Of the communicant members of the Moravian Church one in every sixty goes out as a missionary; and from this fact the conclusion has often been drawn that if the members of other churches went out in the same proportion the heathen world might be won for Christ in ten years. At present the Mission field contains about 100,000 members; the number of missionaries employed is about 300; the annual expenses of the work are about 90,000; and of that sum two-thirds is raised by the native converts.

There are now fourteen Provinces in the Mission field, and attractive is the scene that lies before us. We sail on the "Harmony" to Labrador, and see the neatly built settlements, the fur-clad Missionary in his dog-drawn sledge, the hardy Eskimos, the squat little children at the village schools, the fathers and mothers at wors.h.i.+p in the pointed church, the patients waiting their turn in the surgery in the hospital at Okak. We pa.s.s on to Alaska, and steam with the Brethren up the Kuskokwim River. We visit the islands of the West Indies, where Froude, the historian, admired the Moravian Schools, and where his only complaint about these schools was that there were not enough of them.

We pa.s.s on to California, where the Brethren have a modern Mission among the Red Indians; to the Moskito Coast, once the scene of a wonderful revival; to Paramaribo in Surinam, the city where the proportion of Christians is probably greater than in any other city in the world; to South Africa, where it is commonly reported that a Hottentot or Kaffir Moravian convert can always be trusted to be honest; to German East Africa, where the Brethren took over the work at Urambo at the request of the London Missionary Society; to North Queensland, where the natives were once so degraded that Anthony Trollope declared that the "game was not worth the candle," where Moravians now supply the men and Presbyterians the money, and where the visitor gazes in amazement at the "Miracle of Mapoon"; and last to British India, near Tibet, where, perched among the Himalaya Mountains, the Brethren in the city of Leh have the highest Missionary station in the world.

As the Moravians, therefore, review the wonderful past, they see the guiding hand of G.o.d at every stage of the story. They believe that their Church was born of G.o.d in Bohemia, that G.o.d restored her to the light of day when only the stars were s.h.i.+ning, that G.o.d has opened the door in the past to many a field of labour, and that G.o.d has preserved her to the present day for some great purpose of his own. Among her ranks are men of many races and many shades of opinion; and yet, from Tibet to San Francisco, they are still one united body. As long as Christendom is still divided, they stand for the great essentials as the bond of union.

As long as lepers in Palestine cry "unclean," they have still their mission in the land where the Master taught. As long as Bohemia sighs for their Gospel, and the heathen know not the Son of Man, they feel that they must obey the Missionary mandate; and, convinced that in following these ideals they are not disobedient to the heavenly vision, they emblazon still upon their banner the motto encircling their old episcopal seal:--

"Vicit Agnus noster: Eum sequamur."

(Our Lamb has conquered: Him let its follow.)

THE END.

BIBLIOGRAPHY.

I.--THE BOHEMIAN BRETHREN.

A. H. Wratislaw: John Hus (S.P.C.K. 1882).

H. B. Workman: The Letters of Hus (Hodder and Stoughton).

Johann Loserth: Wyclif and Hus.

Anton Gindely: Geschichte der Bohmischen Bruder. For the external fortunes of the Brethren, Gindely's narrative is excellent; but his account of their inner life is poor and inaccurate.

Anton Gindely: Quellen zur Geschichte der Bohmischen Bruder. A collection of doc.u.ments, dealing chiefly with the Brethren's relations with Luther.

Anton Gindely: Geschichte des dreiszig-jahrigen Krieges. (Vol. IV.)

Jaroslav Goll: Quellen und Untersuchung zur Geschichte der Bohmischen Bruder (1882). Specially useful for Peter of Chelcic.

Bishop Edmund de Schweinitz: History of the Unitas Fratrum (Bethlehem, Pa. 1885). This is the standard English work on the Bohemian Brethren.

It must, however, be used with caution. The author occasionally betrays a tendency to make out the Brethren more evangelical than they really were. Further, since Gindely and de Schweinitz wrote, many new discoveries have been made; their conclusions must be tested by the recent researches of J. T. Muller, the Brethren's Archivar at Herrnhut.

J. T. Muller: Die deutschen Katechismen der Bohmischen Bruder (Berlin: A. Hofmann and Comp., 1887). Absolutely indispensable. No book ever written gives so full a description of the Brethren's principles and methods, or so true an estimate of the great part they played in the Reformation.

J. T. Muller: Die Gefangenschaft des Johann Augusta (Leipzig, Friedrich Jansa. 1895). A translation, with introduction and notes, of Jacob Bilek's narrative. It throws quite a new light on Augusta's policy and character.

J. T. Muller: Das Bischoftum der Bruder-Unitat (Herrnhut. 1889).

J. T. Muller: "Gemeindeverfa.s.sung der Bohmischen Bruder," in Monatshefte der Comenius-Gesellschaft, 1896.

L. G. Ha.s.se and E. Walder: "Report of the Committee appointed by the Synod of the Moravian Church in Great Britain for the purpose of inquiring into the possibility of more friendly relations on the part of this Church with the Anglican Church" (Moravian Publication Office, 32, Fetter Lane, E.C.). Complete statement of the evidence on the Brethren's Episcopal Orders.

Eugen Borgius: Aus Posens und Polens kirchlicher Vergangenheit (Berlin, 1898. Wiegandt und Grieben). Contains a discussion (pp. 46-51) of Muller's Das Bischoftum.

Lutzow, Count: History of Bohemian Literature (William Heinemann; new edition, 1907). Contains useful information on the Brethren's literary activities.

Benjamin Seifferth (Moravian Bishop): Church Const.i.tution of the Bohemian and Moravian Brethren (W. Mallalieu and Co., 97, Hatton Garden.

1866). Translation of the Ratio Disciplinae, with original text and notes.

Walther E. Schmidt: Das religiose Leben in den ersten Zeiten der Bruderunitat, in the Zeitschrift fur Bruder-Geschichte (Herrnhut, NO. 1, 1907.)

J. T. Muller: Ueber eine Inquisition gegen die Waldenser in der Gegend von Altenburg und Zwichau, in the Zeitschrift fur Brud. Gesch.

(Herrnhut. 1908).

Zeitschrift fur Bruder-Geschichte. An historical half-yearly magazine, edited by J. T. Muller and Gerhard Reichel. Scientific and scholarly; complete guide to the most recent works on Brethren's History.

II.--JOHN AMOS COMENIUS.

S. S. Laurie: John Amos Comenius, his Life and Educational Works (Cambridge, Pitt Press Series. 1895).

M. W. Keatinge: The Great Didactic (Edinburgh, A. and C. Black). The introduction contains a good life of Comenius, perhaps the fullest in the English language.

Daniel Benham: The School of Infancy.

Count Lutzow: The Labyrinth of the World and the Paradise of the Heart (Dent's Temple Cla.s.sics. 1907). Translation, with brief memoir.

Monatshefle der Comenius-Gesellschaft (Berlin, R. Gaertner's Verlagsbuchandlung). Founded 1892. See especially Vol. VII. (1898), Nos.

3 and 4, for articles on the Gymnasium at Lissa and on "Comenius und die Volksschule."

III.--MORAVIANS IN GERMANY.

Albrecht Ritschl: Geschichte des Pietismus (Vol. III. 1889). By English historians Ritschl's great work is generally regarded as a cla.s.sic. But his account of Zinzendorf and the Brethren is one of the most inaccurate narratives ever written. It is bigoted in tone, careless in details, and based on second-hand evidence; and absolutely misleading in the general impression that it gives. It is not serious history; it is rather a theological romance. (For examples, see notes pa.s.sim.)

J. T. Muller: Zinzendorf als Erneuerer der alten Bruder-Kirche (Leipzig, Friedrich Jansa. 1900). The only complete exposition of Zinzendorf's policy. His exposure of Ritschl's fictions is admirable.

Bernhard Becker: Zinzendorf und sein Christentum im Verhaltnis zum kirchlichen und religiosen Leben seiner Zeit (Leipzig, Friedrich Jansa, 1886; second edition, 1900). A profound treatise; shows Zinzendorf's greatness and originality as a theologian.

Theodor G. Schmidt: Zinzendorfs soziale Stellung (Basel, Adolf Geering.

1900). Deals with Zinzendorf's social policy.

Guido Burkhardt: Zinzendorf und die Brudergemeine (Leipzig, Friedrich Jansa. 1865 and 1901).

Guido Burkhardt: Die Brudergemeine, Erster Theil (Gnadau, Unitats-Buchhandlung, 1889).

Gneomar Ernst von Natzmer: Die Jugend Zinzendorfs (Eisenach, M.

Wilckens. 1894).