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The Moravian Church in North America is part of the worldwide Moravian Church Unity. It dates from the arrival of the first Moravian missionaries to the United States in 1735, from their Herrnhut settlement in present-day Saxony, Germany. They came to minister to the scattered German immigrants, to the Native Americans and to enslaved Africans. They founded communities to serve as home bases for these missions. The missionary "messengers" were financially supported by the work of the "laborers" in these settlements. Currently, there are more than 60,000 members.
Contents
History
The first Moravians to come to North America were August Gottlieb Spangenberg and Wenzel Neisser, who accompanied a group of persecuted Schwenkfelders to Pennsylvania in 1735 at Zinzendorf's direction. The first, and unsuccessful, attempt to found a Moravian community in North America was in Savannah Georgia that also began in 1735; it collapsed because of internal discord, and government pressure for Moravians to serve in the militia in defense against Spanish raids from Florida (1740, the so-called "War of Jenkin's Ear").
The beginning of the church's work in North America is usually given as 1740, when Bishop August Gottlieb Spangenberg sent Christian Henry Rauch to New York City on a mission to preach and convert native peoples. Eager to learn more, the Mahican chiefs Tschoop and Shabash invited Rauch to visit their village (in present-day Dutchess County) to teach them. In September 1740, they led him to Shekomeko, where he established a Moravian mission. The two Indian chiefs converted to the Christian faith. By summer 1742, Shekomeko was established as the first native Christian congregation in the present-day United States. Over the next two years, the Moravians endeavored to reconcile the ancient Indian traditions with the new ways of the western society. They made a center for missions to the native peoples. Within the next two years, several more missionaries along with their wives began to settle in the area. Among these were Gottlob Buettner and his wife, Anna Margaret Bechtel, daughter of a minister. Meanwhile, European settlers who opposed the Moravians' defense of Native Americans spread rumors that they were secret Catholic Jesuits allied with the French, British enemies. Such settlers finally were successful in persuading the colonial governor Clinton to restrict the missionaries' efforts. They were expelled in 1744. Buettner died at Shekomeko early in 1745, and the colony dwindled away soon after.
The Moravians were more successful in Pennsylvania, where the charter of the colony provided religious freedom. The towns of Bethlehem, Nazareth, Emmaus, and Lititz, Pennsylvania, were founded as Moravian communities. Graceham, Maryland was founded as a Moravian Community on October 8, 1758, organized by Bishop Matthew Hehl. Later, colonies were also founded in North Carolina, where Moravians led by Bishop August Gottlieb Spangenberg purchased 98,985 acres (400.58 km2) from John Carteret, 2nd Earl Granville. This large tract of land was named die Wachau, or Wachovia, after one of Zinzendorf's ancestral estates on the Danube River in Austria. Other early settlements included Bethabara (1753), Bethania (1759) and Salem (now Winston-Salem) (1766).
Bethlehem emerged as the headquarters of the northern church, and Winston-Salem became the headquarters of the southern church. The Moravian denomination continues in America to this day, with congregations in 18 states. The highest concentrations of Moravians exist in Bethlehem and Winston-Salem. The denomination is organized into four provinces in North America: Northern (which includes five Canadian congregations), Southern, Alaska, and Labrador.
Headquarters
Northern Province
Headquarters: 1021 Center Street, Bethlehem, PA 18018
Eastern District
District of Columbia Washington: Maryland Thurmont: New Carrollton: Upper Marlboro: New Jersey Cinnaminson: Egg Harbor City: Riverside: Union: Hope: New York Ohio Dover: Dublin: Lewis Center: Gnadenhutten: New Philadelphia: Tuscarawas: Uhrichsville: Ontario (Canada) Toronto: Pennsylvania Allentown: Bethlehem: Canadensis: Coopersburg: Easton: Emmaus: Hellertown: Lancaster: Lebanon: Lititz: Nazareth: Newfoundland: Philadelphia: Reading: York:Western District
California Banning: Morongo Moravian Church Downey: Illinois West Salem: Indiana Hope: Michigan Daggett: Unionville: Westland: Minnesota Altura: Chaska: Maple Grove: Northfield: St. Charles: Victoria: Waconia: North Dakota Davenport: Durbin: Fargo: Leonard: WisconsinCanadian District
Alberta Bruderheim: Calgary: Edmonton: Sherwood Park: South Edmonton:Southern Province
Headquarters: 529 S. Church Street, Winston-Salem, NC 27101 Florida Longwood: Rolling Hills [1] Miami: King of Kings • New Hope • Prince of Peace • Suriname Moravian Fellowship West Palm Beach: New Covenant Moravian Fellowship • Palm Beach Sarasota: Sarasota Fellowship Tampa: Tampa Fellowship Georgia Stone Mountain: First Moravian (GA) North Carolina Advance: Macedonia Asheville: Morning Star Bethania: Bethania Charlotte: Little Church on the Lane • Peace Clemmons: Clemmons Durham: Christ the King Eden: Leaksville Greensboro: First Moravian (NC) Holly Springs: Holly Springs Community Huntersville: New Beginnings Kernersville: Good Shepherd • Kernersville King: King Lexington: Enterprise Lewisville: Unity Mayodan: Mayodan Mt. Airy: Grace Newton: New Hope Oak Ridge: Moravia Raleigh: Raleigh Rural Hall: Mizpah • Rural Hall Walnut Cove: Fulp Welcome: Community Fellowship Wilmington: Covenant Winston-Salem: Advent • Ardmore • Bethabara • Bethesda • Calvary • Christ • Fairview • Friedberg • Friedland • Fries Memorial • Konnoak Hills • Home • Hope • Hopewell • Immanual-New Eden • Messiah • New Philadelphia • Oak Grove • Olivet • Pine Chapel • Providence • St. Philips • Trinity • Union Cross South Carolina Spartanburg: The Palmetto Moravian Fellowship Virginia Ararat: Willow Hill Cana: Mt. Bethel and Crooked OakSociety and theology in America
Rohrer (2001) demonstrates the social history of the community of Wachovia, founded in the North Carolina Piedmont in 1753, illustrates the importance of the beliefs and practices of the Moravians in achieving the integration and acculturation of settlers of different ethnic backgrounds. The Moravian emphasis on openness and tolerance, combined with the conversion experience of new birth, undermined ethnic homogeneity and provided a source of communal cohesion. The primary intermingling and intermarriage was between Germans and English, but 12 nations and territories were represented in the population of Wachovia by the early 19th century.
Fogleman (2003) examines the theological, demographic, and sociological roots of factional clashes between Moravians and their more traditional German Lutheran and Reformed coreligionists, focusing on mid-18th-century communities in Pennsylvania and New Jersey, where these confrontations were frequent and sometimes violent. Moravians' beliefs centered on a feminized Holy Spirit, the right of women to preach, sacralizing the sex act, and metaphorically re-gendering Jesus Christ. These teachings were perceived as threats to more mainstream Christian articles of faith, which stressed the masculinity of the Trinity as the theological cornerstone of the nuclear patriarchal family, the core structure in upholding moral and social order. As Moravian preachers far outnumbered the very few Lutheran or Reformed clergy in the mid-Atlantic colonies during the 1730s-40's and because the Moravians welcomed anyone into their church services, most German Pietists viewed Moravians as more than harmless heretics. Moreover, in the temporal context of a period of intense European immigration to the colonies, the Moravians were seen as challenging the long-term social stability of the colonial community as a whole. Although the Moravians never became a dominant sect in the region, the perception of them as a serious religious and social threat highlights the significant role gendered power issues have played in religious controversy in North America.
Engel (2003) says Moravians in Bethlehem 1753-75 were concerned about the economic prosperity of their settlements, but they were also concerned about the effects that prosperity might have on their religious community. Prosperity was important, as it funded both mission work and more settlements. Moravians valued work highly, but economic ventures had to be carried out in a way morally consistent with their beliefs. To this end, Bethlehem Moravians cooperated in the opening of the Strangers' Store in 1753. The store was the main instrument both in purchasing outside goods for the community and in selling Bethlehem goods to outsiders. Wise management meant the Strangers' Store remained profitable for the rest of the colonial period, funding the growth of Moravian enterprises both in Pennsylvania and back in Germany.
Architecture
A Moravian architecture style has emerged in the United States, predominately in Winston-Salem (Old Salem). Some Moravian churches in the area feature copper steeple tops which have oxidized and reached a green patina. The Moravian "Bonnet" or "eyebrow" arch is also an example of the style and is mainly used over building entrances, it is an unsupported half cylinder. Combined Moravian arches were used to form the dome of the Wachovia Center (now called 100 North Main Street).
Ecumenical relations
The Moravian Church in America is:
Historically the Moravian Church had a significant impact on John Wesley and the practices of the Methodist Church.
Schools
Tertiary institutions
Social Issues
There are diverse views regarding social issues in the denomination. The Moravian Church Northern Province has voted in favor of opening up ordination to gay and lesbian ministers. The Northern Province also permits religious ceremonies for same-sex couples, but that decision does not apply, however, to the Southern Province or Alaska Province. On reproductive issues, the Northern Province has encouraged conversation, and the Moravian Church in America supports the right to abortion for certain situations. Regarding women's rights, the church has ordained women as ministers and bishops.