sign in sign up
<<
Home , Moravian Church

sionary Structure of the Congregation' " Concept 3 (1963):1. Acceptance, Individual Response to the Impact 1550-1950 (London: 29. See Zernov, "The and the Confessions," pp. 215-18, for a most Oxford Univ. Press, 1972), pp. 142-51. enlightening perspective on Western individualism. 39. See Mario Rinvolucri, Anatomy of a Church, Creek Orthodoxy Today (Lon­ 30. See, e.g., Serge Bolshakoff, "Orthodox Missions Today," IRM 42 don: Burns & Oates, 1966), pp. 13-44. (1953): 275; Nectarios Hadjimichalis, "Orthodox and Ex­ 40. Most of the training these days takes place at the theological faculties ternal Mission," Porefihendes 4 (1962): 13:12-15; and Anastasios Yannou­ of the universities of Athens and Saloniki, though some candidates latos, Monks and Mission in the Eastern Church during the 4th Century have trained at St. Vladimir's Theological Seminary in Crestwood, (Athens: Porefthendes, 1966). New York, and Holy Cross School of in Boston. 31. "The greatest contribution which the Orthodox Church can make to 41. In Orthodoxy, an autocephalous church is one that selects its own head the African Churches is the Holy Liturgy .... Not only for the Greek and is therefore independent from the control of another church. Orthodox, but also for the African Orthodox, the Liturgy is the stron­ 42. John Meyendorff discusses the attempts at the Hellenization of the gest appeal of the Church" (D. E. Wentink, "The Orthodox Church in Bulgarian Orthodox Church (The Orthodox Church: Its Pastand Its Rolein East ," TheEcumenical Review 20 [1968]: 42-43). the World Today, trans. John Chapin [London: Darton, Longman & 32. Anastasios Yannoulatos, "Initial Thoughts toward an Orthodox For­ Todd, 1962], p. 169). Demetrios}. Constantelos maintains that had Hel­ eign Mission," Portfthendes 10 (1968): 19-23; Elias Voulgarakis, "Lan­ lenization been the aim, the Greek church could have used many op­ guage and Mission," Pcrefthendes 4 (1962): 42-43. portunities, especially during the Ottoman period, but chose the path 33. See Glazik, Die russisch-orthodoxe Heidenmission seii Peter dem Crossen (­ of and diversity (Understanding the CreekOrthodox Church [New ster: Aschendorffsche Verlagsbuch Handlung, 1954), passim. York: Seabury Press, 1982], pp. 86-87). 34. Eugene Smirnoff, A Short Account of the Historical Development and Present 43. Anastasios Yannoulatos.TThe Purpose and Motive of Mission," IRM Position of Russian Orthodox Missions (London: Rivingtons, 1903), pp. 30ff. 54 (1965): 281-97. A fuller revision of this article with very complete 35. See, e.g., the story of how John Veniaminov at first declined, as did all notes appears under the same title in Porefthendes 9 (1967): 2-10, 34-36. the other in the diocese, the call to mission work in Alaska (Paul 44. "Can a Church that for centuries now has had no catechumens, but D. Garrett, St. Innocent, Apostle to America [Crestwood, N.Y.: St. Vladi­ jealously guards the treasure of for itself, totally indifferent to mir's Seminary Press, 1979], pp. 32-36. whether other people are being born, breathe, live and die, within the 36. Chrysostomos Konstantinidis, "New Orthodox Insights in Evange­ Lie-which therefore is alien to the feelings of world love and justice­ lism," in Martyria/Mission, pp. 14-15. be really 'Orthodox'?" (Anastasios Yannoulatos, "Orthodox Spiritual­ 37. Serge Bolshakoff, TheForeign Missionsof the Russian Orthodox Church (Lon­ ity and External Mission," IRM 52 [1963]: 300). For a review of recent don: SPCK, 1943), p. 78. mission work, see Alexander Veronis, "Orthodox Concepts of Evange­ 38. See the story of Sergei Seodzi in Martin [arrett-Kerr, Pafferns of Christian lism and Mission," CreekOrthodox Theological Review 27 (1982): 44-57.

Pioneers in Mission: Zinzendorf and the

David A. Schattschneider

he haphazard attempts of Protestants to undertake cross­ the begun by Luther, who had reformed theology and T cultural missionary activity received their first infusion of church structure. What remained for the Pietists to develop was form and content from Zinzendorf and the Moravians. The milieu the needed emphasis upon and Christian eth­ in which they affected the formation of Protestant missionary zeal ics. The development of foreign missions was one of the practical was the seventeenth-century movement for reform and renewal, expressions of Christian love that the Pietists favored. , fathered within German by Philipp Jakob Pietist ideals found expression in several groups led by indi­ Spener. In his 1675 manifesto ". . . Heartfelt Desire for a ­ viduals, often of very different temperament. No story is more pleasing Reform of the True Evangelical Church ... ," Spener laid dramatic, or more important for the missionary enterprise of the out the program. He called for a renewed emphasis on read­ whole church, than that which unfolded when Zinzendorf gave ing, especially in meetings of small groups, and the establishment what he thought was to be temporary refuge on his land to a group and exercise, by the laity, of their "spiritual priesthood"; true of refugee Protestants from nearby and . was not knowledge alone, but "Christianity consists rather of practice." Spener insisted that in religious controversy, love should seek to win the heart of the unbeliever rather than The Pietist Count words, which achieve only an intellectual victory. He favored higher standards for theological students and faculty and proposed Nikolaus Ludwig von Zinzendorf was the model of an eighteenth­ that "sermons be so prepared by all that their purpose (faith and century German Pietist aristocrat-at least in his early years. At its fruits) may be achieved in the hearers to the greatest possible Zinzendorf's on May 26, 1700, Spener became his god­ degree."! father and the electress of his godmother. His first formal The Pietist movement as led by Spener and later by August schooling, from. 1710 to 1716, was as a boarder at Francke's famous Hermann Francke had a profound and far-reaching effect on Euro­ Paedagogium, in the city of Halle, the veritable nerve center of the pean church life in the eighteenth century. They intended to finish Pietist movement. Here the young count met Bartholomew Zie­ genbalg and Henry Pliitschau,.. two Pietist Lutherans who had been sent from Halle in 1705 to Tranquebar, a small Danish colony on DavidA. Schattschneider is Associate Professor ofHistorical Theology and WorldChris­ the coast of India. At the behest of King Frederick IV they were tianity at Moravian Theological Seminary, , . This article is organizing a mission to the Indians.

adapted from his address at theJanuary 1982 "Seminars forSeminary Students, r r heldat In 1716 Zinzendorf transferred to the University of Witten­ the Overseas MinistriesStudy Center in Ventnor, New Jersey. berg to study law. In this center of orthodox Lutheranism, which

April 1984 63 was suspicious of the Pietists, the count had his problems. But the societies within established churches, a procedure known within experience was beneficial, as he carne to respect the divergence of the as the Diaspora. opion that always seems to exist among dedicated . Zinzendorf completed his formal education with the tradi­ tional year-long Grand Tour, visiting the capitals of European life The Call to Mission and culture. Although the trip was a pleasant experience that gave him lasting friendships, it did not dampen his interest in religious If the founding and development of can be said to have matters. As his biographer John Weinlick suggests, this experience had its surprises, so too can the Moravian call to foreign missions. "was hardly to lead him toward the goal his travels were suppose In 1731 Zinzendorf traveled to Copenhagen for the coronation of to achieve; namely, to round him off as a man of the world."2 King Christian IV and in the course of his visit met Anthony, a His first employment, as a lawyer at the court of Elector Au­ black West Indian slave. What ultimately impressed the count was gust the Strong in Dresden, began in October 1721. Other do­ not royal pomp, but Anthony's plea for Christians to present the mestic arrangements followed; he purchased land from his gospel to his people in the islands. Anthony's subse­ grandmother to form his estate. In 1722 he married Countess Erd­ quent visit to Herrnhut gave rise to community and discus­ muth Dorothea Reuss, a young woman of Pietist persuasion. Al­ sion, which culminated, in 1732, in the departure of two Brethren though outwardly conforming to class expectations, the count for the island of St. Thomas in the . The next year oth­ really yearned for some sort of full-time religious service, an idea ers from the community went to . An unending proces­ opposed by his family. To compensate for this denial, Zinzendorf sion had begun. Zinzendorf himself visited the mission in the planned to follow the example of Francke. The Pietist leader had West Indies (1738-39) and in America (1741-43). By the time of organized a variety of charitable institutions in Halle; schools, dis­ Zinzendorf's death in 1760, the Moravians, after twenty-eight pensaries, a printing house, and an orphanage. Zinzendorf thought years of activity, had sent out 226 .:' In the year 1760 he could organize similar institutions on his estate northeast of there were forty-nine brothers and seventeen sisters serving in Dresden. thirteen stations in Greenland, North and Central America, and Whatever Zinzendorf's plans were, they were not to be real­ the West Indies, with responsibility for about 6,125 . ized. It was just about this time that he had his encounter with the The departure in 1732 of the first Moravian missionaries from group that would become known as the Moravians. In June 1722 a their German homeland for the West Indies marked the first time group of these refugees crossed the border and were given refuge in that missionaries went forth with the full support on Zinzendorf's land by its manager. The count did not meet them of the entire community that sent them. Their journey introduced until the following December. The story they had to tell, and the into Protestantism the concept of "the whole church as mission." needs that had to be met, provided the count the opportunity to Their journey also marked, within Protestantism, the escape from exercise the Christian service and leadership that he sought. the territorial view of the church, with its idea that the responsi­ bility for mission was carried out if the church was legally estab­ The Refugees Settle lished in any given area. From then on, even foreign outposts of European colonial powers could become starting places for new The refugees were members of a pre-Reformation church that missionary enterprises. The mission thrust was no longer re­ traced its beginning to the Bohemian martyr John Hus. After Hus's strained by traditional parochial boundaries. execution by order of the in 1415, his fol­ lowers coalesced into several groups. By 1457 the Unifas Frafrum, or Unity of the Brethren, had been formed and it became the reli­ gious home of a sizable portion of the Czech people. Friendly rela­ Zinzendorf's Ideas and Methods: Radical tions with Luther, Calvin, and other Reformers brought it into the Simplicity in the Spirit traditional Protestant pattern during the sixteenth and early sev­ enteenth centuries. Composition of , Bible translation, The call to missions in the early eighteenth century presented the schools, and many congregations, marked its institutional life. All Moravians with a new challenge; their efforts in meeting this chal­ that, however, came to an end in the Thirty Years' War, after 1618, lenge were formulated mainly by Zinzendorf. The count was a cre­ with the reemergence of Roman Catholicism in Bohemia and ative thinker whose interests covered a broad range of subjects; he Moravia. was widely read and fluent in several languages. He studied theol­ The Unity members went into exile or established an under­ ogy "on his own," and was ordained a Lutheran and Mora­ ground network and tried to carryon as best they could. In the vian without ever receiving an academic degree in that border areas, frequent exchanges with neighboring Protestant con­ subject. gregations helped to bolster the faith. Periodically people left, ref­ Like many creative people, however, he never got around to ugees in search of freer religious expression. producing a systematic or even well-organized presentation of his The people who arrived on Zinzendorf's estate formed the important ideas. His thoughts on the subject of missions are found core population of the town later called Herrnhut. It took about scattered throughout his writings. five years, until 1727, to unify the community internally. The The basic thread uniting these ideas is what we may call"rad­ count abandoned his legal career, became the de-facto pastor as ical simplicity in the Spirit." Zinzendorf took very seriously the well as noble lord of the community, and for the rest of his life abiding presence of in the world through the Spirit. This became one with the cause of Herrnhut. The summer of 1727 was enabled him and the eighteenth-century Moravians, nicknamed marked by a number of intense spiritual experiences, highlighted "the Saviour's happy people," to enjoy a radical simplicity and a by a service of Holy Communion on August 13. radical freedom and to accomplish wondrous things. Simple, heartfelt emphasis upon Christian experience, deep It is possible to isolate three simple questions that allow us to , and unique living arrangements to facilitate all this uncover some of his central ideas: (1) To whom is the missionary characterized Herrnhut. While the community continued to attract sent? (2) What does the missionary preach? (3) How does the mis­ newcomers, it also was soon sending out persons to form Pietist sionary live in a new culture?

64 International Bulletin of Missionary Research To Whom Is the Missionary Sent? three parallel elements in these stories, which illustrate Zinzen­ dorf's understanding. First, Cornelius and the Ethiopian were The missionary is sent because he or she is a participant in God's seeking after religious truth on their own. Or so it may seem to us. divine plan for humanity. The Scripture revealed, for Zinzendorf, But that was actually the at work within them. "As the the progressive recognition by humanity of God's love in Christ. occasion requires, the heart is grieved at its misery and rejoices at "One has only to compare the first sermons of the apostles with the grace, at the peace, at the blessedness which it feels, not know­ the subsequent ones," he wrote, or contrast Paul's letters written ing how it came about.... They felt this joy, and they tasted this early in his career with those that came later, or look at John's let­ blessedness; but they did not know what name to give it."lo ters and then the later Gospel and "one will see how the apostles' Second, the Holy Spirit directed the missionaries to those who faith itself evolved, how the solid ideas of God the creator as a hu­ needed them. In each case the missionaries named the name of man being successively develop."4 and in their witness they fulfilled the search for religious Count Zinzendorf was Lutheran enough to regard Scripture as truth by the two seekers. Third, both converts were baptized. The the first witness to the Word, but that Word was Christ himself. count noted, "it did not take several weeks of preparation first; One does not return to a printed confession of faith, to a book, not there was no need to memorize a book; there was no need for an- even to the Bible to meet the Christ whose activity is recorded there. Christ continues to meet persons where they are, at all times. Thus Christ's command to preach to all the world cannot be frozen into a particular period of history. Zinzendorf "Zinzendorf argued that the wanted what he called "the Saviour's own teaching method"5 to be remembered and followed. This "method" was direct and un­ true fellowship of Christian conditional. Zinzendorf declared: "Preach the gospel to all crea­ believers was first formed tures, all nations ... no nation excepted, no people has preference here, no place in which they were born, not their language nor sex. by those gathered at the foot There what Paul said goes, 'there is no Jew, no Scythian, no Greek but all and Christ in all, the atonement of the world not of the cross." for our sins but for the whole world's.' "6 The church participates in this command throughout its his­ tory. Missionary activity is a part of the divine plan of God as he swering twenty-four or thirty questions."ll The converts simply uses persons working through the Holy Spirit. In , had to give a joyful answer to the questions: " 'Who will prevent Zinzendorf argued that the true fellowship of Christian believers you from being baptized? Do you believe? Is that man important was first formed by those gathered at the foot of the cross. It has to you? Do you believe all the good said about Him and believe it persisted and grown in history but its membership has never been gladly?' 'Oh yes, with all my heart.' Then everything was well, confined to any particular denomination. The Holy Spirit finds the and the blood of the covenant was poured over him."12 souls whom Christ selects for membership in the community, and At another point Zinzendorf expanded the criteria for baptism these persons respond to the preaching of the missionary. to include"a simple grasp of God become man through a miracle" In one sense the Holy Spirit is the only missionary. Human and the meaning of the incarnation, a recognition of the difference beings are agents of the Spirit. They are sent to the people whom between evil and good in broad terms, and "a grasp that baptism the Spirit has already prepared to hear the message. aligns one with the blood of Christ, washes clean by God's order The Spirit operates in an objective way (from our point of the nature of man of all sin, as a newly-born child." His advice to view) and quite independent of attempts to arrange its schedule. It . the missionaries: "these concepts must abide with the baptized in a . operates in the same fashion whether in a German parish church or moved, bowed and sincere heart. The secrets of Holy Communion at the edge of a West Indian sugarcane field. "And even though it and all other secrets remain unspoken to them until they, as our happens in that very moment, it is never the responsibility of the people, grow to understanding."13 preacher that one is awakened, but rather the Holy Spirit acted at Two observations are now in order. The early Moravian activ­ least a minute, an instant, before a word touched me, before words ity was not one long success story. There were a number of false fall into my heart, before a sentence, a paragraph, a conclusion, a starts in mission under the count's direction but presumably both proposition becomes my text, my principle, upon which I can he and the missionaries could find comfort in the theological un­ rely," said Zinzendorf.? "To one this happens distinctly, to another derstanding of their task. If there were no signs among the people indistinctly."8 of this preawakening activity, then the time for these persons in Christ is the Lord of the mission and rules over it. The church God's plan had not yet come and one moved on elsewhere. "The follows after Christ and does not have a mission of its own. It fol­ blessed work goes on forever and remains in the Spirit's hand, in lows the Savior in bringing the gospel to those whom the Savior His disposition. We have no need to be anxious about it."14 through the Spirit has already prepared to hear it. The preawaken­ At the other extreme, in many places the response was very ing activity of the Spirit is all-important. One preaches not out of great-far exceeding the small expected number of "first fruits." fear for the fate of the unconverted but because one wishes to fol­ Zinzendorf himself had his doubts about his understanding of the low after Christ. The selected souls who respond to the mission­ number of converts to expect and soon after his death this part of ary's preaching were called by Zinzendorf "the first fruits," or "the his theory was formally abandoned without, however, denying the bundles of the living," "a lodge in the vineyard," or "a holy begin­ role of the Holy Spirit in the whole process. ning."9 The count believed that two biblical episodes illustrated how the firstfruits would be identified and how they would react. The What Does the Missionary Preach? first is the account of the Roman centurion Cornelius and his en­ counter with Peter (Acts 10:1-48) and the second is the encounter For Zinzendorf, the good news of the gospel was Christ, and ev­ between the Ethiopian eunuch and Philip (Acts 8:26:....39). There are erything depended upon Christ. The count's heavy, some would

April 1984 65 say extreme, Christocentricity has been documented by historians about missionary behavior. Too many specific rules would be re­ of doctrine. To summarize: Zinzendorf argued not only that God strictive; rules too vague would be useless. Zinzendorf tried to find reveals himself as love through Christ and can be known only a position somewhere between the two extremes. There were the through Christ, but that our relationship with Christ is a relation­ usual admonitions to the workers to persevere and not to be dis­ ship with God himself. The central event in Christ's life is his cru­ couraged by the lack of apparent results. They were to lead a mor­ cifixion. Here the Savior not only carries the sin of the world but, ally blameless life and fight against loneliness and frustration. It by spilling his blood, ransoms all believers from guilt and punish­ was suggested that they not criticize their superiors and they were ment. This "blood-theology," as Zinzendorf called it, was the core to avoid easy shortcuts such as concentrating their efforts upon the of his understanding of all . He could write that rich and powerful. There was also the piece of advice uttered by the " witnesses to Christ, when it used the word mission administrators in all eras: "when something will not pro­ Jehovah" and that "the world was created by the Son, not through gress, then it is not always a bad sign: just have patience."19 the Son."lS Whenever people call God "Father" before the incar­ Missionaries were encouraged to learn the languages of the people whom they served. Many did and soon began translating Scripture and hymns for local use. When it came to relations with local customs and traditions, and even to colonial authorities, the "Zinzendorf hoped that the workers were encouraged to maintain a low profile. traditional denominations Zinzendorf hoped that the traditional denominations would simply not be transplanted in new areas of the Christian world. would simply not be These structures played their historical role in Europe where he viewed them as expressions of the diverse way in which God transplanted in new areas of works. But for the world of the missions he hoped for something the Christian world." new and he was involved in several ecumenical experiments. Un­ der no circumstances were the missionaries to proselytize from other Christian groups. "It pains me very much," the count wrote, se~ nation, it is really the Son to whom they are referring, so that "that I must that the heathen become sectarians again, that Christ is experienced as the Father of humanity. The func­ people polish up their churches and ask them of what Christian re­ tions as a unity, not merely as three individuals, so there is a close ligion they are."20 The goal was, rather, an indigenous church, functional relationship between Father and Son. Christ is the orig­ fully and completely in the hands of the local people. As the count inator of creation, not the agent. Christ was present in the life of warned, "Do not measure souls according to the Herrnhut yard­ ancient Israel so that some of the faithful might be preserved until stick"21-according to the way things are done back home at head­ his incarnation. "The Divine Person, through whom one relates to quarters. the rest of the Trinity, on whom all things depend and to whom all Moravian missions continued to develop in a variety of ways things tend and who is always in the world, is Jesus, the Lamb, the after the count's death, sometimes true to his theories, other times Saviour."16 not. But it was Zinzendorf who had developed the initial impetus In light of these views, it is not surprising that Zinzendorf behind this significant transitional movement in the history of the urged the missionaries to take the traditional method of preaching universal church. He took as his model the work of the apostle Paul. Because of his acquaintance with the work of the Holy Spirit and turn it upside down. and his firm relationship to Christ, Zinzendorf was able to keep 1can never wonder enough at the blindness and ignorance of those other aspects of the mission program in their proper perspective. people who are supposed to handle the divine word and convert Different customs and traditions were not the determining factors men ... who think that if they have them memorize the catechism in the way the work was to be done. Some of the count's ideas or get a book of sermons into their heads or, at the most, present all may sound enlightened for an eighteenth-century German Pietist, sorts of well-reasoned demonstrations concerning the divine being but in reality they reflect his admirable ability to judge what is .fi­ and attributes, thus funneling the truths and knowledge into their nally important in the Christian life. His ideas show his profound head that this is the sovereign means to their conversion.F desire to accept the manifold ways in which the sovereign God chooses to deal with his creation. The missionaries were not to let themselves "be blinded by reason as if people had to, in order, first learn to believe in God, and after that in Jesus. It is wrong because that God exists is obvious to Zinzendorf and the Future them. They must be instructed of the Son; there is salvation in no other."18 The news about Jesus is what is really new. If the mis­ If the world mission of the church has been forced to redefine it­ sionarybegan in the traditional way with a discussion of the con­ self in recent years, are there any lessons from the thought of Zin­ cept of God, the creation, the fall, and so on and eventually came zendorf and the work of the early Moravians that might apply to to speak about Jesus, by that time the listeners would be utterly the future? As a way to redefine the concept "missionary," it bored and in no mood to hear the 'good news. Instead, talk about would be helpful to reconsider Zinzendorf's insight that the Holy Jesus, and this will lead naturally to a discussion of God and to the Spirit is the only true missionary. In a recent article Waldron Scott whole unfolding narrative of the history of salvation. But the time surveys the scene and reports that Christians are still fostering the for that fuller story is after the listener has first of all experienced church/mission dichotomy.F Some wish to say that what Scott the reality of Christ's love in his or her own heart. calls the "prime agent of evangelization" is the cross-cultural mis­ sionary agency, while others wish to say that it is the church- ev­ How Does the Missionary Live in a New Culture? ery local church in every local setting. The count might be suggesting that for once we can have it both ways, if we are will­ Since Count Zinzendorf and the Moravians were embarking upon ing to respond in obedience to the one and only missionary, and a new undertaking, he tried to be careful in giving instructions do not insist on trying to create the mission ourselves.

66 International Bulletin of Missionary Research Zinzendorf's Christocentric emphasis, particularly as he in­ Zinzendorf called for the establishment of an indigenous sists that the news of Jesus is what people want and need to hear, church fully and completely in the hands of the local people. Can is helpful in an era marked by the resurgence of non-Christian re­ we accept the implications of that, particularly those of us who ligions. Consider the extension of this concept as presented by the serve in ministry in America? It has been observed that sometimes Roman missiologist Walbert Biihlmann, He argues for a Christians act if they did not expect their to be answered "moratorium on our '-from-above' approach to people or their goals met. But here is a prayer answered and a goal met. of other .... it is necessary to begin now with a Christology And now churches overseas are themselves sending their workers from below with the historical Jesus, who appeared as a great around the world to wherever there is a need to proclaim the gos­ prophet and who still fascinates people of all with his pel. teachings and deeds. We leave the rest with the Spirit, to deter­ mine how and when we shall openly manifest the deeper myster­ ies of our faith in Christ."23

Notes

1. P. J. Spener, Pia Desideria, trans., ed., and introduced by T. G. Tappert vol. 8: Budingische Sammlung, Band 2-Eine Heyden-Boten Instruction nach Ori­ (Philadelphia: Fortress Press, 1964), p. 76. ent (Instructions for Missionaries to the East) (Hildesheim: Georg alms 2. John R. Weinlick, CountZinzendorf(NashviUe, Tenn.: Abingdon, 1956) p. Verlagsbuchhandlung, 1965), pp. 635-36. 42. 14. Zinzendorf, Nine Public Lectures, p. 30. 3. J. E. Hutton, A History of Moravian Missions (London: Moravian Publica­ 15. Quoted by Laurids K. Stampe, "The Moravian Missions at the Time of tion Office, 1922), p. 520. Zinzendorf: Principles and Practice" (unpublished S.T.M. thesis, Union 4. N. L. Count von Zinzendorf, Nine Public Lectures on Important Subjects in Re­ Theological Seminary, New York, 1947), pp. 75-77. ligion, Preached in Fetter Lane Chapel in London in the l'ear 1746, trans. and ed. 16. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf Ergi/n­ George W. Forell (Iowa City: Univ. of Iowa Press, 1973), p. 39. zungsbsnde, vol. 9: Budingische Sammlung, Band 3-Methodus der Wilden Be­ 5. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf kehrung (Method for the Conversion of the Heathen) (1966), pp. 90-91. Hauptschrifien, vol. 3: Zeisler Reden--;-J(om Grund-Plane Llnserer Heiden-Mis­ 17. Zinzendorf, Nine Public Lectures, p. 35. sionen (Foundation of Our Mission to the Heathen) (Hildesheim: Georg 18. Beyreuther and Meyer, eds., Zinzendorf's Eine Heyden-Boten Instruction alms Verlagsbuchhandlung, 1963), p. 190. nach Orient, pp. 632-33. 6. Ibid. 19. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendor]: Ergan­ 7. Zinzendorf, Nine Public Lectures, p. 51. zungsbande: vol. 7; Budingische Sammlung, Band I-Instruction an aile Heyden­ 8. Ibid., p. 29. Boren (Instructions to all Missionaries to the Heathen) (1965), p. 676. 9. S. Baudert, "Zinzendorf's Thought on Missions Related to His View of 20. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendor/ Ergiin­ the World," International Review of Missions, 21, no. 83 (July 1932): 399. zungsbande: vol. 9: Budingische Sammlung, Band 3-Extract-Schreibens nach These terms were chosen from the Bible (e.g., Rev. 14:4 and 1 Sam. N (Letter to a Missionary of the English Society) (1966), p. 809. 25:29). 21. Beyreuther and Meyer, eds., Zinzendorf's Eine Heyden-Boten Instruction 10. Zinzendorf, Nine Public Lectures, p. 53. nach Orient, p. 634. 11. Ibid. 22. Waldron Scott, "Mission in the 1980s: Two Viewpoints, II," Occasional 12. Ibid. Bulletin of Missionary Research 4, no. 2 (July 1980); 101. 13. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf: Ergsn­ 23. Walbert Biihlmann, "Mission in the 1980s: Two Viewpoints, I," zungsbiinde zu den Hauptschriften (Supplement to the Principal Writings); Occasional Bulletin of Missionary Research 4, no. 2 (July 1980); 99.

April 1984 67