MORAVIAN BRETHREN, The, are a society of Christians whose history can be traced back to the year 1457 and their origin found among the religious movements in Bohemia which followed the martyrdom of John Huss by the council of Constance. The beginnings of the Bohemian Brethren (for that was their earlier name) are somewhat obscure. The followers of Huss broke up into two factions, one of which, the Calixtines, was willing to acknowledge allegiance to Rome, provided the “compacts” of the council of Basel permitting the Lord’s Supper sub utraque specie were maintained, and in the end it became the national church of Bohemia; the other, the Taborites, refused all terms of reconciliation, and appealed to arms. Separate from both these were many pious people who were content to worship God in simple fashion, in quiet meetings for prayer and Scripture-reading, like the Gottesfreunde of Germany, and who called themselves Brethren. Bohemian historians have conclusively shown that the Brethren represent the religious kernel of the Hussite movement, and do not come either from the German Waldenses or from the Taborites. Before 1457 many of these quiet Christians were known as the Brethren of Chelcic, and were the followers of Peter Chelcicky, a Bohemian, whose religious influence, strongly Puritan in its character, seems to have been inferior only to that of Huss. In that year the Calixtine leader, Rokyzana, wishing to protect them, permitted his nephew Gregory to gather them together at Kunewald near Senftenberg, and form them into a community. This meeting was really the foundation of the Brethren or Unitas Fratrum, and its founder Gregory announced that he and his companions received and taught the rejection of oaths, of the military profession, of all official rank, ...titles, and endowments, and of a hierarchy. They did not profess communism, but they held that the rich should give of their riches to the poor, and that all Christians should live as nearly as possible in the fashion of the apostolic community at Jerusalem. At the synod of Lhota near Reichenau, in 1467, they constituted themselves into a church separate from the Calixtine or national church of Bohemia. They appointed ministers of their own election and with the guidance of the “lot,” and had an organization and discipline of their own; at their head was a bishop, who, it is said, received ordination from the Austrian Waldenses, but apostolic succession among the Brethren is one of the most obscure parts of their history.
The constitution of the society was revised at a second synod held at Lhota under the direction of Luke of Prague, who may be regarded as their second founder. This reorganization enabled the society to grow rapidly. In the earlier years of the 16th century the Unitas included nearly 400 congregations in Bohemia and Moravia with 150,000 members, and, including Poland, embraced three provinces —Bohemia, Moravia, Poland. Each province had its own bishops and synods, but all were united in one church and governed by the general synod.
The Lutheran movement in Germany awakened lively interest among the Brethren, and some unsuccessful attempts were made under the leadership of Augusta to unite with the Lutheran Church (1528-1546); but when the Calvinist reformation reached Bohemia the Brethren found themselves more in sympathy with it than with the Lutheran. The Jesuit anti-Reformation, instigated by Rudolf and his brothers Matthias and Ferdinand, found the Brethren a prosperous church, but the pitiless persecution which followed the unsuccessful attempt at revolution crushed the whole Protestantism of Bohemia, and in 1627 the Evangelical churches there had ceased to exist. About the same time the Polish branch of the Unity, in which many refugees from Bohemia and Moravia had found a home, was absorbed in the Reformed Church of Poland. A few families, however, especially in Moravia, held religious services in secret, preserved the traditions of their fathers, and, in spite of the vigilance of their enemies, maintained some correspondence with each other. In 1722 some of these left home and property to seek a place where they could worship in freedom. The first company, led by Christian David, a mechanic, settled by invitation from Count Zinzendorf on his estate at Berthelsdorf near Zittau, in Saxony. They were soon joined by others (about 300 coming within seven years), and built a town which they called Herrnhut. The small community at first adopted the constitution and teaching of the old Unitas. The episcopate had been continued, and in 1735 David Nitschmann was consecrated first bishop of the Renewed Moravian Church. The new settlement was not, however, ’destined to be simply a revival of the organization of the Bohemian Brethren. Zinzendorf, who had given them an asylum, came with his wife, family, and chaplain to live among the refugees. He was a Lutheran who had accepted Spener’s pietism, and he wished to form a society distinct from national churches and devoted to good works. After long negotiation a union was effected between the Lutheran element and the adherents of the ancient Unitas Fratrum. The emigrants at Herrnhut attended the parish church at Berthelsdorf, and were simply a Christian society within the Lutheran Church (ecclesiola in ecclesia). This peculiarity is still to some extent preserved in the German branch of the church, and the Moravian Brethren regard themselves as a church within the church, or the Brethren’s Congregation within the Evangelical Protestant churches, which enables them to do evangelistic work without proselytizing. The society adopted a code of rules in 1727, and ordained twelve elders to carry on pastoral work. This was the revival of the Unitas Fratrum as a church.
Constitution.— The Unity of Moravian Brethren at present embraces three provinces—German, English, and American. Each province has its own government by synod and provincial elders’ conferences; but it forms with the other two one organic whole, and is therefore under the control of a general government also. The general synod, which governs the whole church, meets every ten years at Herrnhut, and is attended by delegates from all the provinces and from the missions. The elders’ conference of the Unity is an executive board, which superintends all the provinces and the missions. The present constitution dates from 1857, when the old organization of the Unitas Fratrum was remodelled.
Ministers and Worship.— The ministers are bishops, presbyters, and deacons. The bishops alone can ordain, but they are not diocesan. They are appointed by the general synod, or by the elders’ conference of the Unity, and have official seats both in the synods of the provinces where they preside, and in the general synod. Unordained assistants in the ministry, whether men or women, are formally set apart as acolytes. The worship is lituι - gical. Special services are used on the festivals of the ecclesiastical year, on the “Memorial Days” 1st March, 12th May, 17th and 25th June, 6th July, 13th and 21st August, 16th September, 31st October, and 13th November. Love-feasts are still held, but the feet-washing and the use of the lot in the election of ministers and in marriages have fallen into disuse. The use of the lot in marriages was abolished in 1818.
Doctrine.— The Moravian Church has no formal creed, but its doctrine, as found in the catechism, in the Easter morning litany, and in the Synodal Results, embraces the following points (settled by the synod of 1879) :—(1) that Scripture is the only rule of faith and practice, (2) the total depravity of human nature, (3) the love of God the Father, (4) the real Godhead and the real humanity of Jesus Christ, (5) our reconciliation unto God, and our justification before Him, through the sacrifice of Jesus Christ, (6) the doctrine of the Holy Ghost and the operations of His grace, (7) good works as the fruit of the Spirit, (8) the fellowship of believers one with another in Christ Jesus, (9) the second coming of the Lord in glory, and the resurrection of the dead unto life or unto condemnation.
Work.— (a) Home Work in the Three Provinces.— This embraces two divisions. (1) Besides congregational work, special home missions are carried on in each province. In the German province there is a peculiar home mission called the Diaspora, which dates from 1729. Its object is unsectarian. It seeks to excite and foster spiritual life by means additional to those provided by the established churches, and does not make proselytes nor strive to draw members from other Protestant churches. The work is carried on in Denmark, in Norway and Sweden, in the various parts of Germany, in the Baltic provinces of Russia, in Poland, and in Switzerland. In the English province home mission work is conducted on the principle of establishing preaching-stations in populous places, which may ultimately become congregations connected with the church. There is also a society for propagating the gospel in Ireland. The work in the American province is of the same kind. (2) The Brethren have always paid special attention to education. Each province has a theological college, and there are in the three provinces forty-seven boarding-schools for boys and girls not connected with the Moravian Church. At these schools nearly 2500 pupils are educated.
(δ) Foreign Missions.— The Moravian Church since its reorganization by Zinzendorf has been the missionary church par excellence. The third jubilee of missions was celebrated in 1882. The first period began with 1732, when two men, Leonard Dover and David Nitschmann, -were sent to preach to the negroes of St Thomas; when it ended in 1782, the church had 167 brethren and sisters occupying 27 stations. In 1832 the church had to record 40,000 converts under the direction of 209 missionaries at 41 stations. The latest statistics show 115 stations with 317 additional preaching-places, 7 normal schools with 70 scholars, 215 day schools with 15,616 pupils, 215 teachers, and 634 monitors, 94 Sunday schools with 13,355 pupils and 884 teachers, 312 missionaries (male and female), 1471 native assistants, and 76,646 converts.
(c) The Bohemian Mission.— The Brethren early made missionary circuits from Herrnhut and Silesia through Bohemia and Moravia, and since 1862 this itinerating work was largely increased. In 1869 it was resolved to re-establish the church in these countries of its birth, and the first congregation was inaugurated in October 1870. It now contains four congregations, and in 1880 obtained legal sanction.
{d) The Leper Mission was begun in 1822 in South Africa, and carried on there till 1867, when the English Government appointed a chaplain to do the work. The Leper Home in Jerusalem was established in 1867, and formally taken over by the elders’ conference of the Unity in 1881.
Statistics.— [table]
Literature.—Gindely, Geschichte der böhm. Brüder, 2 vols., Prag., 1868; Goll Geschichte d. böhm. Brüder, Prag., 1882; Hohnes, History of the United Brethren, 2 vols., London, 1825; Bost, Hist, de l’Église des Frères, 2 vols., Paris, 1844 (also Eng. translation); Seifferth, Church Constitution of the Bohemian and Moravian Brethren. (T. Μ. I..)
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or UNITED BRETHREN. The name of Moravians, or Moravian Brethren, was in England given to the members of a foreign Protestant church, calling itself the _Unitas Fratrum_, or United Brethren. This church formerly consisted of three branches, the Bohemian, Moravian, and Polish. After its renovation in the year 1722, some of its members came to England in 1728, who being of the Moravian branch, became known by that appellation; and all those who joined them, and adopted their doctrines and discipline, have ever since been called Moravians. Strictly speaking, however, that name is not applicable to them, nor generally admitted, either by themselves, or in any public documents, in which they are called by their proper names, the _Unitas Fratrum_, or United Brethren. The few remaining members of the ancient church of the United Brethren in Bohemia, Moravia, and Poland, being much persecuted by the popish clergy, many of them left all their possessions, and fled with their families into Silesia and Saxony. In Saxony they found protection from a Saxon nobleman, Nicholas Lewis, count of Zinzendorff, who gave them some waste land on one of his estates, on which, in 1722, they built a village at the foot of a hill, called the Hut-Berg, or Watch-Hill. This occasioned them to call their settlement _Herrnhut_, the watch of the Lord.” Hence their enemies designated them in derision by the name of Herrnhuters, which is altogether improper, but by it they are known in some countries abroad. By their own account, the community derive their origin from the ancient Bohemian and Moravian Brethren, who existed as a distinct people ever since the year 1457, when, separating from those who took up arms in defence of their protestations against popish errors, they formed a plan for church ...fellowship and discipline, agreeable to their insight into the Scriptures, and called themselves at first, _Fratres Legis Christi_, or Brethren after the Law of Christ; and afterward, on being joined by others of the same persuasion in other places, _Unitas Fratrum_, or _Fratres Unitatis_. By degrees, they established congregations in various places, and spread themselves into Moravia and other neighbouring states. Being anxious to preserve among themselves regular episcopal ordination, and, at a synod held at Lhota in 1467, taking into consideration the scarcity of ministers regularly ordained among them, they chose three of their priests ordained by Calixtine bishops, and sent them to Stephen, bishop of the Waldenses, then residing in Austria, by whom they were consecrated bishops; co-bishops and conseniores being appointed from the rest of their presbyters. In 1468 a great persecution arose against them, and many were put to death. In 1481 they were banished from Moravia, when many of them fled as far as Mount Caucasus, and established themselves there, till driven away by subsequent troubles. In the mean time, disputes respecting points of doctrine, the enmity of the papists, and other causes, raised continual disturbances and great persecutions at various periods, till the Reformation by Luther, when they opened a correspondence with that eminent reformer and his associates, and entered into several negotiations, both with him and Calvin, concerning the extension of the Protestant cause. But their strict adherence to the discipline of their own church, founded, in their view, on that of the primitive churches, and the acknowledged impossibility of its application among the mixed multitude, of which the Lutheran and Calvinist churches consisted, occasioned a cessation of coöperation, and, in the sequel, the Brethren were again left to the mercy of their persecutors, by whom their churches were destroyed, and their ministers banished, till the year 1575, when they obtained an edict from the emperor of Germany, for the public exercise of their religion. This toleration was renewed in 1609, and liberty granted them to erect new churches. But a civil war, which broke out in Bohemia in 1612, and a violent persecution which followed it in 1621, again occasioned the dispersion of their ministers, and brought great distress upon the Brethren in general. Some fled into England, others to Saxony and Brandenburg; while many, overcome by the severity of the persecution, conformed to the rites of the church of Rome. About the year 1640, by incessant persecution, and the most oppressive measures, this ancient church was brought to so low an ebb, that it appeared nearly extinct. The persecutions which took place at the beginning of the eighteenth century, were the occasion that many of the scattered descendants of the Bohemian and Moravian Brethren at length resolved to quit their native land, and seek liberty of conscience in foreign countries. Some emigrated into Silesia, and others into Upper Lusatia, a province of Saxony, adjoining to Bohemia. The latter, as before observed, found a protector in Nicholas Count Zinzendorff, a pious, zealous man, and a Lutheran by education. He hoped that the religious state of the Lutherans in his neighbourhood would be greatly improved by the conversation and example of these devout emigrants; and he therefore sought to prevail upon the latter to join the Lutheran church altogether. To this the Brethren objected, being unwilling to give up their ancient discipline, and would rather proceed to seek an asylum in another place; when the count, struck with their steadfast adherence to the tenets of their forefathers, began more maturely to examine their pretensions; and being convinced of the justness of them, he procured for the Brethren the renovation of their ancient constitution, and ever after proved a most zealous promoter of their cause. He is, therefore, very justly esteemed by them as the chief instrument, in the hand of God, in restoring the sinking church, and, in general, gratefully remembered for his disinterested and indefatigable labours in promoting the interests of religion, both at home and abroad. In 1735, having been examined and received into the clerical order, by the theological faculty at Tuebingen, in the duchy of Wurtemburg, he was consecrated a bishop of the Brethren’s church. After the establishment of a regular congregation of the United Brethren at Herrnhut, multitudes of pious persons from various parts flocked to it, many of whom had private opinions in religious matters, to which they were strongly attached. This occasioned great disputes, which even threatened the destruction of the society; but, by the indefatigable exertions of Count Zinzendorff, these disputes were allayed, and the statutes being drawn up, and agreed to in 1727, for better regulation, brotherly love and union were reëstablished, and no schism whatever, in point of doctrine, has since that period disturbed the peace of the church. Though the Brethren acknowledge no other standard of truth than the sacred Scriptures, they in general profess to adhere to the Augsburg Confession of Faith. Their church is episcopal; but though they consider episcopal ordination as necessary to qualify the servants of the church for their respective functions, they allow to their bishops no elevation of rank or preëminent authority. The Moravian church, from its first establishment, has been governed by synods, consisting of deputies from all the congregations, and by other subordinate bodies, which they call conferences. According to their regulations, episcopal ordination, of itself, does not confer any power to preside over one or more congregations; and a bishop can discharge no office except by the appointment of a synod, or of its delegate, the elders’ conference of the unity. Presbyters among them can perform every function of the bishop, except ordination. Deacons are assistants to presbyters, much in the same way as in the church of England. Deaconesses are retained for the purpose of privately admonishing their own sex, and visiting them in their sickness; but they are not permitted to teach in public, and, far less, to administer the sacraments. They have also _seniores civiles_, or lay elders, in contradistinction to spiritual elders or bishops, who are appointed to watch over the constitution and discipline of the unity of the Brethren, &c. The synods are generally held once in seven years; and beside all the bishops, and the deputies sent by each congregation, those women who have appointments as above described, if on the spot, are also admitted as hearers, and may be called upon to give their advice in what relates to the ministerial labour among their own sex; but they have no decisive vote in the synod. The votes of all the other members are equal. In questions of importance, or of which the consequence cannot be foreseen, neither the majority of votes, nor the unanimous consent of all present, can decide: but recourse is had to the lot, which, however, is never made use of except after mature deliberation and prayer; nor is any thing submitted to its decision which does not, after being thoroughly weighed, appear to the assembly eligible in itself.
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