Early Moravians, Where and How? (Part 3) 2

This post concludes my three-part series (part 1, part 2) on the early Moravians. Today I draw attention to some of the places they served and elements of their missionary methods.

The Moravians had a global vision and acted upon it. Missionary activity was not something they simply discussed; it was something that was expected of their members. According to some estimates, they sent 1 missionary for every 60 Moravians (Ruth Tucker, From Jerusalem to Irianjaya, 2nd ed., 99).

It is amazing how they were able to travel to various points on the globe with the transportation of their day. It was not unusual for Moravian missionaries to spend weeks, even months, traveling by foot to a boat, to then travel for another several weeks by sea, and to then spend another several weeks or even months traveling by train, foot, or beast of burden to their final destinations. Getting to the field came with great sacrifice and much danger.

Here are some early dates and locations of their missionary service:

Here are 11 significant components that influenced their missionary methods:

Prototype Mission Stations. The Moravians pioneered a forerunner of the mission station model. As Moravians would leave Zinzendorf’s estate and travel to the field, they would begin by establishing their place of residence and attempt to replicate their community back home. In fact, their work in Greenland was named “New Herrnhut” after the name of the Saxony community.

Team Approach.  A team approach was always used with Moravians in their work throughout the world.

Pioneer Areas. Their missionary labors were to some of the most neglected areas of the world. They were willing to go to where others were not found.

Long-term Perspective. It was common for missionaries to spend their entire lives working among a particular people in a particular area.

Cultural Acquisition and Language Learning. Missionaries immersed themselves into the culture of the people and sought to learn their language. Even though they were using a forerunner to the mission station paradigm, the Moravians embraced an incarnational approach. In some cases, particularly among the Native Americans, the Moravians were mistaken for the natives themselves.

Bible Translations. Many missionaries sought to understand the local language so they could translate the Scriptures for the people.

Missionary Zeal. Zeal permeated the Moravian community. Zinzendorf made certain the entire community participated in decision-making and the sending of missionaries.

Priority on Prayer. The Moravians were known for a continuous prayer meeting that lasted 100 years. Individuals set aside an hour a day (around the clock for 100 years) to pray for laborers and their work.

Disciple Making not Moravian Making. The aim of the Moravians was to reach unbelievers (i.e., “First Fruits”) with the gospel. Though they did work to help revitalize established churches, under no circumstances were they to attempt to make Moravians from other Christians.

Tentmaking Expected. Though Moravian leadership would eventually set forth the challenge to the Church to support those sent, early missionaries went as tentmakers. Self-support was the expectation for all missionaries.

Sending was the Status Quo. Missions was a normative part of the life of a follower of Christ. According to William J. Danker, “[T]he most important contribution of the Moravians was their emphasis that every Christian is a missionary and should witness through his daily vocation” (Profit for the Lord, 73-74). The community was not surprised when someone made a decision to leave and make disciples. The decision was not heralded with pomp and circumstance. Such a decision was the expectation not the exception.