Moravian Magazine Issue 7, 2018

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In this issue: Strengthening stewardship Healing hurricane woes An ecumenical statement ‌and more!

The world’s oldest daily devotional that’s new every morning!

The 2019 edition of The Moravian Daily Texts continues a 289-year-long tradition of offering an inspirational connection to the Holy Scriptures every day.

Each entry in this beloved daily devotional includes “watchwords”—Old and New Testament verses to accompany readers throughout the day—combined with beautiful hymn texts and heartfelt prayers selected and written by Moravians across North America.

The Moravian Daily Texts 2019 are available in paperback, hardcover, large print and journal editions and are expected to arrive in late October 2018. Order yours today!

Learn more at store.moravian.org

Show the world that Jesus makes your heart rejoice!

South

North

Show pride in your church and share your faith with our new T-shirts!

These high-quality, 100% cotton Ts feature a brilliant red and white silkscreened “Jesus Makes My Heart Rejoice” design on the front, and your choice of a listing of Northern or Southern Province Moravian Congregations on the back. Available now from the IBOC Store in sizes S-XXL (NP also available in 3X).

Special Offer: For a limited time, get FREE SHIPPING* on all T-shirts!

To order or for more information, visit https://store.moravian.org today! *regular shipping charges apply to additional items on your order. © 2018, IBOC

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On the cover: A September sunset with glorious color. Photo by Mike Riess

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8 Moravian Ministries Foundation Christ and him crucified remain our confession of faith

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In essentials, unity; in nonessentials, liberty; in all things, love

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Four simple shifts to strengthen stewardship

Moravians in Mission Moravian Disaster Response works to heal hurricane woes

An Ecumenical Statement 13 Christian Witness in a Multi-Religious World

In Our Communities 18 The Invisible Congregant: The church’s relationship with

mental illness

Create In Me 21 New ways to sing, “Alleluia”

Moravian Writings 24 “For the Son of Man came not to be served, but

to serve...”

In Every Issue 4

Ponderings: Hearing God in my playlist

28 Offical Provincial Elders’ News Visit our website at http://www.moravian.org.

Letters to the editor, address corrections, and other correspondence may be e-mailed to the editorial staff at moravianmagazine@mcnp. org.

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39 Obituaries: The Rev. Theodore E. Wilde,

the Rev. James A. Parker, Mrs. Leslie McKoy

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PONDERINGS

Hearing God in my playlist Like many, I find music can really help when I’m working. Whether writing a strategic plan, pondering a difficult e-mail or designing a publication, I want music that will help me focus and limit distractions.

While I’ve grown to appreciate the depth of the Moravian music and have learned to play and sing a whole book full of religious camp songs, most of the music I like has no religious ties. Yet, I find that even when I don’t intentionally include Christian music, God finds a way to let me know he’s there through my choices. This became clear as I was listening to a recently-created playlist called “Thinking Music.”

This playlist includes the Kennedys’ track, “Stand.” In it, songwriter Maura Kennedy invites us to put aside our differences, plant our swords in the sand and stand for love. I’ve heard this song performed in many different contexts, yet its central message fits right in with our Moravian motto, “in all things, love.”

Further down the playlist is the song, “No Hard Feelings,” by the Avett Brothers. In it, the singer imagines the end of his life, and how it would be to leave with no hard feelings, saying how hard feelings haven’t done much good for anyone, and how those feelings keep us from the good around us. Leaving the hard feelings behind sounds pretty Christ-like to me.

World Party’s “God on My Side” questions many of the ways people use God as a barrier and separator. But as the song progresses, songwriter Karl Wallinger seems to say we need to have God on our side, no matter who’s God it is. I think that’s at the heart of ecumenism.

A new favorite of mine is “Good God a Woman” by Dave Rawlings, a fun take on the creation story. This catchy tune walks through Genesis and after each section of creation, the singer asks, “Is there more,” to which God replies “almost done.” It ends with God creating woman, looking at all he created and smiling.

And then there’s Nick Lowe’s (and Elvis Costello and many other musicians’) “What’s So Funny ‘Bout Peace, Love and Understanding.” I think the title says it all. While not originally written as a religious song, it does strike me as good words to live by.

I’m sure there are many more messages in my “Thinking Music” playlist.

It’s a great feeling when instances of faith, hope, or love comes through in a song I’ve heard dozens of times. I’ll keep my ears – and heart – open for more.

Peace,

(ISSN 1041-0961 USPS 362600) September 2018, Vol. 49, No. 7 Publications Agreement No. 40036408 Return Undeliverable Canadian Addresses to: OnTrac International, 121 5th Avenue NW, New Brighton, MN 55112 email: file@ontrac.com Official Journal, The Moravian Church in North America, Northern and Southern Provinces Published monthly, except bimonthly January-February and June/July issues, by the Interprovincial Board of Communication, 1021 Center St., Bethlehem, PA 18018.

Subscription rates: $15.00 per year, U.S.A. & Canada; $18.00 per year, all other countries.

Individual copies available for $3.00 each.

The Moravian is sent to the families of the Moravian Church as a privilege of membership. Periodicals postage paid at Bethlehem, PA. Circulation: 17,000 Postmaster please send address changes to The Moravian, PO Box 1245, Bethlehem, PA 18016-1245.

Continuing The North American Moravian, The Moravian and The Wachovia Moravian.

Michael Riess, Editor Susan Kiefner, Communications Assistant Jill Bruckart, Customer Relations/Business Assistant Interprovincial Board of Communication Ginny Tobiassen, chair Terri Bischoff, Peggy Carter, Margaret Couch, Paul Knouse, Kat Lehman, Amy Linville, Dan Miller, Jill Westbrook.

Design by Michael Riess, IBOC. Address all correspondence regarding articles, subscriptions, or advertising to The Moravian, PO Box 1245, Bethlehem, PA 18016-1245 FAX: 610.866.9223 Phone: 610.867.0594 800.732.0591 e-mail: moravianmagazine@mcnp.org www.moravian.org Contents © 2018, Interprovincial Board of Communications, Moravian Church in America.

All rights reserved

Mike Riess, Editor

(Note: in the online version of this Ponderings, I’ll provide links to each of these songs for you to hear. Let me know what you think!)

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MORAVIAN MINISTRIES FOUNDATION

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Four simple shifts to strengthen stewardship

ne of the joys of working for the Moravian Ministries Foundation in America (MMFA) is being invited into the lives of Moravian congregations around the country.

Oftentimes we receive the invitation because a church is looking for new ideas to jump-start, strengthen, or even shake up its stewardship ministry.

Most of us like routine, enjoy the familiar, and sometimes resist change. In church life, this can translate into getting stuck in the same gear, doing the same thing year after year. MMFA is excited to share these simple shifts to help your church breathe new life into stewardship.

Add a fourth “ T ” We often hear of “time, talent and treasure,” but what about testimony? What does your church do to help people connect with each other and share their stories? How do you create space to talk about difficult things? People are seeking relationships and want to know Issue 7 • 2018

their church family better; how we care for one another is a vital part of stewardship. How can you incorporate testimony into the life of your congregation?

One idea is through a “Guess Who’s Coming to Dinner” event. People sign up to be either hosts or attendees; the hosts don’t know who is coming to their home and the attendees don’t know who else will be joining them for the meal. This is a wonderful way to facilitate small group conversations with different church members and to allow people to share their stories.

Throw out the church budget This isn’t as crazy as it sounds! Think about the conversations you have around your church’s finances; unfortunately, where budgets are concerned, the goal is oftentimes to trim as much as possible. Instead, consider a new (Continued on next page) 5

Stewardship way of looking at what the church spends by renaming the budget the “ministry finance plan.” The goal of a ministry finance plan is to make it as fat as possible!

Secondly, consider the story your church’s budget tells. I may claim to be committed to a healthy lifestyle, but if you check my purse and find receipts from fast food restaurants and for junk food, then how I spend my money doesn’t match my mission. Calculate the way your church’s line items are being used to support the church’s mission and see if there is a disconnect. Use the ministry funding plan to show members how their generosity has helped the church fulfill its mission and how much more it could do in the year ahead. The plan is a valuable tool in shaping your congregation into the church God is calling you to be.

Conference of the United Methodist Church, spoke to delegates about the importance of knowing our “why.” She shared a video from comedian Michael Jr. in which he says, “When you know your ‘why’, your ‘what’ has more impact, because you’re walking in or towards your purpose.” Does your church know its why? Sure, you have a rummage sale each spring, but why? You have worship every Sunday; why should people come? You’d like to grow stewardship; why should members give more of their skills, time or money?

One of the questions MMFA asks when we converse with churches on stewardship is, “What excites you about your church’s vision and direction?” Oftentimes people struggle to respond, or even say they aren’t sure if their church has a vision or direction. Before focusing on renewed stewardship efforts, make sure your church knows its mission (its “why”) and has identified priorities to support that mission.

Ask new questions At the 2018 Northern Province Synod, Susan Nienaber, congregational consultant, pastor, and District Superintendent in the Minnesota

Engage imagination Living as a follower of Christ and steward of all God has given us is an exciting, joyful and sacred journey. Our conversations about stew-

(Continued from previous page)

Home Church members during an Asset Mapping session.

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ardship in our churches should also be exciting, joyful and sacred! As we invite people to grow in their stewardship, how can we help them experience the richness of what could happen as a result?

At the 2018 “Pathways to Generosity” conference, the Rev. Dr. Katie Hays spoke of the “future of God’s imagining” in which we live in a world God loves. I don’t know about you, but when I think about myself as a steward, and imagine how I can use God’s gifts with which I’m entrusted to bring the world closer to what He longs for it to be, I am excited, I feel great joy, and I recognize the sacredness of stewardship. It isn’t about my church wanting something from me, but rather God wanting something for me.

Begin having “what if” conversations at your church and see where they take you. Perhaps it’s as simple as identifying areas that need more support and inviting people to imagine what might happen if those areas received that support…“What if our church facility was 100 percent accessible and everyone could move about without fear of encountering an obstacle?” Or perhaps the conversations help your community of faith discern how God is call-

Issue 7 • 2018

ing you to new ministries…“What if we could provide a safe space for our neighbors who need to escape violence at home?” Regardless, these conversations are a chance to strengthen stewardship as you build excitement and joy around what God wants for your church.

Our stewardship makes a difference in our congregations and in the world, as well in our individual lives. Through sharing our stories with others, looking at church finances in a new way, exploring our “why”, and imagining how we can use God’s gifts to be a part of the world God longs for, we are moving closer to who God created us to be.

MMFA is delighted to offer our stewardship services at no cost. To learn more, please visit www.mmfa.info and click on the “stewardship development” link, or contact Laura Watson, Director of Stewardship and Development Services at 888-722-7923 or lwatson@ mmfa.info. We look forward to moving ministries forward together with you. n Laura Watson is director of Stewardship & Development Services for Moravian Ministries Foundation in America. Images courtesy of MMFA and DesignPics.

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MORAVIANS IN MISSION

Hymnals and bibles destroyed by hurricanes in St. Thomas.

Moravian Disaster Response works to heal hurricane woes Editor’s note: This article was crafted over the summer and deals mainly with the response to the 2017 hurricane season. Hurrican Florence’s appearance prior to going to press adds a new chapter to the work of Moravian Disaster Response.

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ach year, natural disasters devastate the lives of people all over the globe, some of whom are fellow Moravians. More often than not we get news about these storms on the radio, the internet or on TV and wonder what we can do to help.

Enter Moravian Disaster Response.

Moravian Disaster Response, or MDR, is an outreach of the Board of World Mission that offers assistance in areas that have experienced devastation from circumstances beyond people’s control, such as hurricanes, earthquakes or tornadoes. The 2017 hurricane season was especially bad, as three high category hurricanes caused a lot of damage in many areas of 8

the Moravian world. MDR worked with local partners to identify the places where they could have the largest impact: Port Arthur, Texas, and the U.S. Virgin Islands.

Port Arthur, Texas Hurricane Harvey was a Category 4 hurricane that hit the Houston, Texas, area at the end of August 2017. While there are no Moravian churches in the Houston area, there is a denomination called the Unity of the Brethren which shares a heritage with the Moravians that goes all the way back to Jan Hus. They also have a representative who attends Board of World Mission board meetings. The most impacted Unity of the Brethren congregation was Good Shepherd Moravian Church in Port Arthur, just east of Houston. This town and congregation experienced extreme flooding.

Within the church itself, many items, including their organ, piano, carpet, pews and some walls, were destroyed. Additionally, many of

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the members of the Good Shepherd congregation and Port Arthur community were forced to spend time in emergency shelters following the storm.

The first stage of MDR assistance included sending the Moravian Disaster Relief trailer, full of construction tools and supplies, from Wisconsin to Texas. This trailer has since been joined by a second MDR trailer of tools, as well as an RV that was donated to help act as housing for the volunteers until the Church was repaired to a point that it could house volunteers as well. Since November 2017, teams from places like Ohio, Wisconsin, Illinois and North Dakota have been traveling to Port Arthur to help with rebuilding the church and homes of its members. Much work has been done, but Good Shepherd continues to provide hospitality to incoming volunteers who are needed to continue the work and recovery efforts in surrounding communities.

U.S. Virgin Islands The U.S. Virgin Islands, which are a part of the Eastern West Indies Province of the Moravian Church, were hit extremely hard during the 2017 hurricane season. Hurricane Irma, a Category 5 storm, devastated the area in early

Ohio Moravians at work in Port Arthur, Texas.

September. Hurricane Maria followed closely, toward the end of September, compounding the damage caused by Irma. This province includes nearly 50 congregations on the islands of Antigua, Barbados, St. Croix, St. John, St. Kitts, St. Thomas, Tobago and Trinidad. The Moravian Church is also involved in mission outreach to the islands of Tortola, St. Maarten and Grenada.

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Good Shepherd Moravian Church, a Unity of the Brethren congregation, was a focus of MDR efforts in Texas.

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MDR (Continued from previous page) Immediately after the hurricane, many airports were closed and communication was difficult, so the Board of World Mission’s first stage of assistance was sending funds. In February, when travel and communication was again possible, the first team was sent to help with debris removal at Emmaus Moravian Church on St. John. A team of engineers, as well as Justin Rabbach, Executive Director of the Board of World Mission, followed the initial team. They made assessments with regard to structural stability of the buildings and provided suggestions for a path forward. At least four teams traveled to St. Thomas throughout the summer to work on the Moravian Memorial School and Church campus to ready classrooms for students who would return to school in September.

The hurricanes caused significant damage

Reflections on serving in St. Thomas The mission trip to St. Thomas serving Memorial Moravian, the school and community was such a blessing in so many ways. I have been on several mission trips in the past, each of them different and special in their own way.

Our trip began with a flight cancellation and additional delays which were frustrating and resulted in our trip being cut a day short. While these things happened, I did my best to remain positive knowing that it was God’s plan and he would get us there in HIS time. Upon arrival in St. Thomas, we met the other volunteers who had already been there a day, as well as Pastor Alicia and Pastor Connor who provided details on where we would be staying, the area we were in and the work to be done. I settled in after a long day of travel excited for what the next several days would bring.

The days started out earlier than I expected 10

across the islands of St. Thomas, St. John and St. Croix. MDR work will continue well into the future here, as local leaders continue to identify next steps of the recovery, which will include work on church and school structures as well as private homes.

For more on the response in the USVI, see John McCorkle and Chip Richardson’s reflections accompanying this article.

North and South Carolina After this article was written and was in the editing process, Hurricane Florence struck the Carolinas with strong winds, a high storm surge, and heavy rains. Water proved to be the main source of damage throughout the region, with record flooding and ocean damage across the region. Working with our local ecumenical partners we will be organizing work crews to begin to help with clean-up and restoration as soon as it is possible to do so. with wakeup calls from the local roosters well before 6 a.m. Our group was the first group in, which meant we were the demolition crew removing wood paneling from the interior walls of the school rooms, laminate tile squares from the floors, ceilings that had water damage and classroom desks and chairs as well as all sorts of debris as a result of Hurricanes Irma and Maria in 2017.

Every morning, Pastor Jeff Carter led us in devotion and prayer, and in the evenings after work, we typically ate outside while talking, laughing, sharing stories, planning the next day’s work and learning more about each other. Some days we ventured out and explored St. Thomas and St. John, seeing firsthand the devastation that the two storms caused but also seeing the beauty in God’s creation.

Sunday we attended Church at Memorial Moravian. The service was awesome and everyone in the congregation was so nice, inviting and appreciative of the work that we were The Moravian

You can see updates on this work on the BWM website, moravianmission.org, or the BWM Facebook or Instagram pages, which can be found by searching “Moravian Board of World Mission.” If you feel called to give to this cause, you can do so at moravianmission.org/ give. Type “Moravian Disaster Response” in the comments section to designate your donation to disaster relief. In addition to funds, volunteers are needed to help assist with the work in both Texas and the U.S. Virgin Islands.

The BWM has been able to send numerous transfers of funds to help with materials and contractors as necessary, but we hope to continue to deepen our relationships by offering of our time and talents to assist those struggling to return their lives to a new normal. If you are willing and able to go to one of these sites as part of a work team, watch for updates from the Board of World Mission, which will list dates and desired skill level. You can email

chris@moravianmission.org for general information about MDR and jill@moravianmission. org for volunteer opportunities in Texas and the US Virgin Islands.

The Board of World Mission would like to thank all of the generous donors, congregations and individuals, who have made this work possible, as well as those of you who have been praying for continued recovery. Your generosity has allowed MDR to respond at a level that has not been possible since Hurricane Katrina in 2005. As we contine to provide help for those effected by last year’s storms and we anticipate more this year, the work continues. Thank you for your commitment to this work, and for enabling the Board of World Mission to coordinate a Moravian response to disasters. n Sylvie Hauser served as intern with the Board of World Mission during the summer of 2018. Images courtesy of Board of World Mission

return to this area in the future when additional there to do. The sermon that morning was opportunities are available. great and the Holy Spirit was definitely present —John McCorkle served July 24-Aug. 1, 2018 and moving.

It was amazing to hear from so many of the local people about their life before, during and after the hurricanes and how blessed they are. Seeing their faith in Christ has impacted me and I’m using that to strengthen my faith journey as well. It will take years for things to return to ‘normal’ and I believe volunteers will be needed for quite some time.While everyone was so appreciative that we were there, I feel that I was equally as blessed to serve in this capacity for such great people. I pray that I am able to Mission volunteers in St. Thomas. John McCorkle is second from right.

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Reflections on serving in St. Thomas Settled in my seat for a smooth four-hour hop from Atlanta to St. Thomas, where I have visited several times as a tourist, I found myself thinking about Johann Leonhard Dober and David Nitschman boarding a sailing ship in Copenhagen, Denmark, on October 8, 1732, for a nine-week passage on the open seas to a tropical island they could not have imagined.

How insignificant my token week of manual labor in a long established church facility seems, compared to the two years our first Moravian missionaries served with slaves with a foreign language in an unfamiliar environment.

Responding to a call for volunteers, our six-member mission work team came together, ranging in age from 20-something to 70-something, from five locations and a wide range of experience and expectations. Our island hosts provided a warm welcome, more than ample food, local transportation and adequate housing in the Fellowship Hall of Memorial Moravian Church. Pastor Connor provided daily interpretation of the evolving intentions of the general contractor and local building, health and historical authorities and assigned our tasks. Dober and Nitschman likely had a different reception and direction.

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After clearing away water damaged furnishings and school supplies, our team efforts were focused on picking, prying and peeling away interior surface finishes of the building and exposing the solid century old stone and brick structure that has withstood many storms.

Is there a metaphor here that transcends our group’s frustrations with lack of a consistent project objective and conflicting daily instructions that limited our perceived effectiveness? Did Dober and Nitschman have challenges and frustrations? Surely beyond my comprehension. Did they have a vision of what their efforts would lead to? Probably not.

By participating in the restoration of this historic building, I feel blessed to have had the opportunity to pay a small tribute to the true missionaries that have come before. Also I am blessed to meet and work with a diverse group of Moravian brothers and sisters willing to give up time and the comforts of home or hotel for a week of sweat, dust, cots and cold showers. And I am blessed to meet many of our Moravian brothers and sisters from St. Thomas, St. John and St. Croix that more than persevere through storms and the other challenges of life in the islands; I pray that they will recover and continue to thrive. —Chip Richardson served August 1-8, 2018 Damaged school at a Moravian congregation in St. Thomas

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AN ECUMENICAL STATEMENT

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Christian Witness in a Multi-Religious World

t the 2018 Synods of the Southern and Northern Provinces, delegates endorsed a wide-ranging statement on how Christians today should live into the witness of their faith. Each Synod formally endorsed the ecumenical statement Christian Witness in a Multi-religious World, originally developed by the World Council of Churches Pontifical Council for Interreligious Dialogue World Evangelical Alliance. The Moravian Church in America is one of 350 member churches of the World Council.

At this year’s Synods, each province’s proposal cited the background for endorsing this statement. “The Moravian Church has a long and fruitful history of proclaiming the Good News of salvation in many nations and languages,” read the first “whereas.” The proposal also pointed to the Ground of the Unity (one of the chief doctrines of the Unitas Fratrum), citing, “Jesus Christ came not to be served but to serve. From this, His Church receives its mission and its power for its service, to which each of its members is called. We believe that the Lord has called us particularly to mission Issue 7 • 2018

service among the peoples of the world. In this, and in all other forms of service both at home and abroad, to which the Lord commits us, He expects us to confess Him and witness to His love in unselfish service...we must remain concerned for this world...Together with the universal Christian Church, the Unitas Fratrum challenges humanity with the message of the love of God, striving to promote the peace of the world and seeking to attain what is best for all. For the sake of this world, the Unitas Fratrum hopes for and looks to the day when the victory of Christ will be manifest over sin and death and the new world will appear.”

The 2017 Unity Missions Conference in Cape Town, South Africa, formally adopted the ecumenical statement as a guideline for missions in the Unity and shared the statement with the provinces. Following approval of the document at the two synods, each province resolved that the statement be communicated throughout the Moravian Church in America.

The full text of Christian Witness in a Multireligious World follows.

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AN ECUMENICAL STATEMENT

Christian Witness in a Multi-Religious World

Recommendations for Conduct

World Council of Churches Pontifical Council for Interreligious Dialogue World Evangelical Alliance

Mission belongs to the very being of the church.

Proclaiming the word of God and witnessing to the world is essential for every Christian. At the same time, it is necessary to do so according to gospel principles, with full respect and love for all human beings.

Aware of the tensions between people and communities of different religious convictions and the varied interpretations of Christian witness, the Pontifical Council for Interreligious Dialogue (PCID), the World Council of Churches (WCC) and, at the invitation of the WCC, the World Evangelical Alliance (WEA), met during a period of five years to reflect and produce this document to serve as a set of recommendations for conduct on Christian wit-

ness around the world. This document does not intend to be a theological statement on mission, but to address practical issues associated with Christian witness in a multi-religious world.

The purpose of this document is to encourage churches, church councils and mission agencies to reflect on their current practices and to use the recommendations in this document to prepare, where appropriate, their own guidelines for their witness and mission among those of different religions and among those who do not profess any particular religion. It is hoped that Christians across the world will study this document in the light of their own practices in witnessing to their faith in Christ, both by word and deed.

A basis for Christian witness 1. For Christians it is a privilege and joy to give an accounting for the hope that is within them and to do so with gentleness and respect (cf. 1 Peter 3:15).

Christian mission. For two millennia, Christians have sought to follow Christ’s way by sharing the good news of God’s kingdom (cf. Luke 4:16-20).

2. Jesus Christ is the supreme witness (cf.

John 18:37). Christian witness is always a sharing in his witness, which takes the form of proclamation of the kingdom, service to neighbor and the total gift of self even if that act of giving leads to the cross. Just as the Father sent the Son in the power of the Holy Spirit, so believers are sent in mission to witness in word and action to the love of the triune God.

4. Christian witness in a pluralistic world includes engaging in dialogue with people of different religions and cultures (cf. Acts 17:2228).

3. The example and teaching of Jesus Christ and of the early church must be the guides for 14

5. In some contexts, living and proclaiming the gospel is difficult, hindered or even prohibited, yet Christians are commissioned by Christ to continue faithfully in solidarity with one another in their witness to him (cf. Matthew 28:19-20; Mark 16:14-18; Luke 24:4448; John 20:21; Acts 1:8).

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6. If Christians engage in inappropriate methods of exercising mission by resorting to deception and coercive means, they betray the gospel and may cause suffering to others. Such departures call for repentance and remind us of our need for God’s continuing grace (cf. Romans 3:23).

7. Christians affirm that while it is their responsibility to witness to Christ, conversion is ultimately the work of the Holy Spirit (cf. John 16:7-9; Acts 10:44-47). They recognize that the Spirit blows where the Spirit wills in ways over which no human being has control (cf.

John 3:8).

Principles Christians are called to adhere to the following principles as they seek to fulfill Christ’s commission in an appropriate manner, particularly within interreligious contexts.

1. Acting in God’s love. Christians believe that God is the source of all love and, accordingly, in their witness, they are called to live lives of love and to love their neighbor as themselves (cf. Matthew 22:34-40; John 14:15).

2. Imitating Jesus Christ. In all aspects of life, and especially in their witness, Christians are called to follow the example and teachings of Jesus Christ, sharing his love, giving glory and honour to God the Father in the power of the Holy Spirit (cf. John 20:21-23).

3. Christian virtues. Christians are called to conduct themselves with integrity, charity, compassion and humility, and to overcome all arrogance, condescension and disparagement (cf. Galatians 5:22).

4. Acts of service and justice. Christians are called to act justly and to love tenderly (cf.

Micah 6:8). They are further called to serve others and, in so doing, to recognize Christ in the least of their sisters and brothers (cf. Matthew 25:45). Acts of service, such as providing education, health care, relief services and acts of justice and advocacy are an integral part of witnessing to the gospel. The exploitation of situations of poverty and need has no place in Christian outreach. Christians should denounce and refrain from offering all forms of allurements, including financial incentives and rewards, in their acts of service.

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5. Discernment in ministries of healing.

As an integral part of their witness to the gospel, Christians exercise ministries of healing.

They are called to exercise discernment as they carry out these ministries, fully respecting human dignity and ensuring that the vulnerability of people and their need for healing are not exploited.

6. Rejection of violence. Christians are called to reject all forms of violence, even psychological or social, including the abuse of power in their witness. They also reject violence, unjust discrimination or repression by any religious or secular authority, including the violation or destruction of places of worship, sacred symbols or texts.

7. Freedom of religion and belief. Religious freedom, including the right to publicly profess, practice, propagate and change one’s religion, flows from the very dignity of the human person which is grounded in the creation of all human beings in the image and likeness of God (cf. Genesis 1:26). Thus, all human beings have equal rights and responsibilities.

Where any religion is instrumentalized for political ends, or where religious persecution occurs, Christians are called to engage in a prophetic witness denouncing such actions.

8. Mutual respect and solidarity. Christians are called to commit themselves to work with all people in mutual respect, promoting together justice, peace and the common good.

Interreligious cooperation is an essential dimension of such commitment.

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9. Respect for all people. Christians recognize that the gospel both challenges and enriches cultures. Even when the gospel challenges certain aspects of cultures, Christians are called to respect all people. Christians are also called to discern elements in their own cultures that are challenged by the gospel.

10. Renouncing false witness. Christians are to speak sincerely and respectfully; they are to listen in order to learn about and understand others’ beliefs and practices, and are encouraged to acknowledge and appreciate what is true and good in them. Any comment or critical approach should be made in a spirit

of mutual respect, making sure not to bear false witness concerning other religions.

11. Ensuring personal discernment.

Christians are to acknowledge that changing one’s religion is a decisive step that must be accompanied by sufficient time for adequate reflection and preparation, through a process ensuring full personal freedom.

12. Building interreligious relationships.

Christians should continue to build relationships of respect and trust with people of different religions so as to facilitate deeper mutual understanding, reconciliation and cooperation for the common good.

Recommendations The Third Consultation organized by the World Council of Churches and the PCID of the Holy See in collaboration with World Evangelical Alliance with participation from the largest Christian families of faith (Catholic, Orthodox, Protestant, Evangelical and Pentecostal), having acted in a spirit of ecumenical cooperation to prepare this document for consideration by churches, national and regional confessional bodies and mission organizations, and especially those working in interreligious contexts, recommends that these bodies: 1. study the issues set out in this document and where appropriate formulate guidelines for conduct regarding Christian witness applicable to their particular contexts. Where possible this should be done ecumenically and in consultation with representatives of other religions.

2. build relationships of respect and trust with people of all religions, in particular at institutional levels between churches and other religious communities, engaging in on-going interreligious dialogue as part of their Christian commitment. In certain contexts, where 16

years of tension and conflict have created deep suspicions and breaches of trust between and among communities, interreligious dialogue can provide new opportunities for resolving conflicts, restoring justice, healing of memories, reconciliation and peace-building.

3. encourage Christians to strengthen their own religious identity and faith while deepening their knowledge and understanding of different religions, and to do so also taking into account the perspectives of the adherents of those religions. Christians should avoid misrepresenting the beliefs and practices of people of different religions.

4. cooperate with other religious communities engaging in interreligious advocacy towards justice and the common good and, wherever possible, standing together in solidarity with people who are in situations of conflict.

5. call on their governments to ensure that freedom of religion is properly and comprehensively respected, recognizing that in many

The Moravian

countries religious institutions and persons are inhibited from exercising their mission.

who we are and what we do, as well as to Christ’s mission.

6. pray for their neighbors and their wellbeing, recognizing that prayer is integral to

Appendix: Background to the document 1. In today’s world there is increasing collaboration among Christians and between Christians and followers of different religions.

The Pontifical Council for Interreligious Dialogue (PCID) of the Holy See and the World Council of Churches’ Programme on Interreligious Dialogue and Co-operation (WCC- IRDC) have a history of such collaboration. Examples of themes on which the PCID/WCC-IRDC have collaborated in the past are: Interreligious Marriage (1994-1997), Interreligious Prayer (1997-1998) and African Religiosity (20002004). This document is a result of their work together.

2. There are increasing interreligious tensions in the world today, including violence and the loss of human life. Politics, economics and other factors play a role in these tensions. Christians, too, are sometimes involved in these conflicts, whether voluntarily or involuntarily, either as those who are persecuted or as those participating in violence. In response to this the PCID and WCC-IRDC decided to address the issues involved in a joint process towards producing shared recommendations for conduct on Christian witness. The WCC-IRDC invited the World Evangelical Alliance (WEA) to participate in this process, and they have gladly done so.

3. Initially two consultations were held: the first, in Lariano, Italy, in May 2006, was entitled

Issue 7 • 2018

“Assessing the Reality” where representatives of different religions shared their views and experiences on the question of conversion. A statement from the consultation reads in part: “We affirm that, while everyone has a right to invite others to an understanding of their faith, it should not be exercised by violating others’ rights and religious sensibilities. Freedom of religion enjoins upon all of us the equally nonnegotiable responsibility to respect faiths other than our own, and never to denigrate, vilify or misrepresent them for the purpose of affirming superiority of our faith.”

4. The second, an inter-Christian consultation, was held in Toulouse, France, in August 2007, to reflect on these same issues. Questions on family and community, respect for others, economy, marketing and competition, and violence and politics were thoroughly discussed. The pastoral and missionary issues around these topics became the background for theological reflection and for the principles developed in this document. Each issue is important in its own right and deserves more attention that can be given in these recommendations.

5. The participants of the third (inter-Christian) consultation met in Bangkok, Thailand, from 25-28, January, 2011 and finalized this document. n

17

IN OUR COMMUNITIES

The Invisible Congregant: The Church’s Relationship with Mental Illness

A

friend once shared with me, “When someone came home from having knee surgery, half of the church brought food and sent cards. When my husband came home from the hospital after a suicide attempt, our fridge stayed its usual empty.”

Mental health and illness have always been one of society’s greatest curiosities and infatuations. With popular films and shows such as Silence of the Lambs, The Shining, and Criminal Minds, or infamous killers the likes of Ted Bundy and Jeffrey Dahmer, one can barely escape the enchantment of psychological drama.

Spoiler alert: Mental illness is not as exciting as it looks on the big screen.

The church’s history with mental illness is rocky at best. In her book, Madness: American Protestant Responses to Mental Health, the Rev. Dr. Heather Vacek, associate professor of Church History at Pittsburgh Theological Seminary, explores the successes and failures of addressing mental illness from colonial times through the modern means of today.

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At the core of the church’s mishandling of mental illness is the belief in a relationship with sin. Great sin must be the event preceding complex psychological or demonic infestation. Biblical passages offer this same terminology and etiology. In Matthew 9, Jesus rids a man of physical paralysis by proclaiming the forgiveness of his sins, and similarly whilst casting out demons.

But while popular verses like Philippians 4:13 bring many of us strength and peace, do they also protect us from having to interact with the complex and often taboo nature of mental illness?

Exhibit A: While completing an internship in an adult and adolescent psychiatric hospital, I took on a patient who will go by the pseudonym Dillon. Dillion is a male in his mid-20s and struggles with intellectual disabilities, schizoaffective disorder, substance abuse, homelessness and incarceration – a mental and social Molotov cocktail. Born to parents who also struggle with addiction and instability, Dillon had few constants in his life.

His one crutch – attending church every Sunday.

The Moravian

When it was time to seek intensive care, only a faith-based program would suffice. Dillon traveled to an unfamiliar area to seek the support and structure needed to survive.

A local pastor who ran a half-way home took Dillon in. Thinking this would be where is problems would end, Dillon soon faced the harsh realities of stigma in the church.

After a mild increase in psychotic symptoms, Dillon appeared on the psychiatric unit, and after some adjustments to his medication, it was soon time to leave. I called the pastor to tell him he could pick Dillon up, but was informed that he was no longer welcomed.

“Why?” I asked. With too much ease, the pastor told me Dillon had been relying on prescribed medication for his illnesses, which went against the church-based program’s philosophy.

Dillon’s one last chance, the one place where he always felt at home, had turned their back on him.

After pleading with the pastor to reconsider­—even diving deep into Matthew 25’s call to shelter the homeless—Dillon and I were left to face the reality that the church just made him homeless yet again.

Dillon’s case may be extreme in diagnosis and experience, but allow me to return to the opening paragraph. Why does the church struggle with even the most common materializations of mental illness: depression, bipolar disorder, self-harm and suicide?

Much of what the church does—or doesn’t do—is in response to its leadership.

A 2016 study conducted by LifeWay Research and published in ChristianityToday revealed the horror and reality that only seven percent of church pastors discuss men-

...while popular verses like Philippians 4:13 bring many of us strength and peace, do they also protect us from having to interact with the complex and often taboo nature of mental illness?

tal health with their congregations “once a month” or “several times a month.”1 Meanwhile, 92 percent of pastors reported talking about mental health in sermons or church functions “once a year, rarely, or never.”

It is imperative that pastors speak openly about mental health—their own trials or in general. Fear of speaking on tough or taboo topics in church is profoundly counter to the church’s objective of being a safe and welcoming place for peace-seekers and those in need of care.

Famous mega-church pastor and author, Rick Warren, was compelled to speak to his massive congregation and followers around the world in the aftermath of his son’s suicide.

Warren said to his congregation, “There is no shame in diabetes, there is no shame in high blood pressure, but why is it that if our brains stop working, there is supposed to be shame in that?”2 So how do churches tackle the topic of mental illness?

It starts with the acknowledgement that depression, suicide, addiction and the like are common realities. While they differ from other ailments in their physical location, the experi(Continued on next page)

Once we see psychological ailment in the same light as physical ailment, only then can we grow.

Issue 7 • 2018

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Congregant (Continued from previous page) ence is as painful and inconvenient as a stroke, heart attack, fall or hip replacement.

Once we see psychological ailment in the same light as physical ailment, only then can we grow. This happens through large and small group conversations and allowing those who struggle to struggle openly.

It is as simple as opening the church doors to regular Alcoholics and Narcotics Anonymous (AA and NA) meetings. This shows the congregation and the community that those with psychological angst can find respite within these walls.

It is as simple as having guest speakers who can inform and lead if it is out of the pastor’s wheelhouse.

It is as simple as not being afraid to visit or call. The common response is, “Well, I don’t know what to say.”

From someone who has dealt with personal mental health trials for over a decade, I will let you in on the secret: just have a normal conversation as if they were experiencing any other ailment. “Get well soon” and “thinking of you” mean the same to the depressed congregant as it does to the one who broke a leg.

We – and I say “we” because I’m in the box of 20

Christians with mental illness – just want to feel supported.

And finally, talk to the young people. Our younger generations are the most accepting, understanding, and inclusive among living generations3. They are exposed, either by experience or knowing someone, to the realities of depression, anxiety, self-harm and suicide.

The church’s youth hold the answers and the drive many churches seek, and it is time to tap into that as well.

The conclusion is simple in that, though mental health is complex, the response is contrarily simple. It boils down to basic actions of care, compassion and understanding. It doesn’t – or shouldn’t – require a bold awakening.

We, the church, have the power and the resources to change stigma surrounding mental health and medication. We just have to use them.

As Ellen DeGeneres always reminds us, “Be kind to one another.” n Dewey Mullis recently received a Master of Arts in Clinical Counseling from Moravian Theological Seminary and currently works with Pinebrook Family Answers in Allentown, Pa. This article originally appeared on the Board of Cooperative Ministries Spotlight Blog.

Stetzer, Ed. “The Christian Struggle with Mental Illness.” The Exchange. May 23, 2016. 2 Kaleem, Jaweed. “Rick and Kay Warren Launch Saddleback Church Mental Health Ministry After Son’s Suicide.” The Huffington Post. March 28, 2014. 3 Scott, Ryan. “Get Ready for Generation Z.” Forbes Magazine. November 28, 2016 1

The Moravian

CREATE IN ME

New ways to sing, “Alleluia” In this month’s edition of “Create in Me,” we share a new hymn written by John T. (Jack) Hicks, a retired Moravian pastor and chuch musician living in Madison, Wis.; an interpretation of that new hymn with a new tune by organist and composer, Jill Bruckart; and thoughts on using this new hymn in today’s worship from the Rev. Andy Meckstroth.

A new hymn: “There is an Allelulia” “Some of the many blessings of being in ministry are the times when we are invited to share in the deep places and struggles facing the people who trust us,” says John. “This hymn came through me at a time when I was being reminded of just how difficult it can be to claim God’s presence, or even to pray, when we are facing the pain of someone we love, or our own challenges. In such times, the church can be quick to encourage us to get on our knees but, often, that is the last place we are able to be.

“A friend who had just been diagnosed with cancer was gracious enough to include me in his anger and despair,” continues John. “This hymn was inspired by him as one of many who face overwhelming times in their lives. He reminded me that, at times, the faith-and-life-affirming word ‘Alleluia!’ can be too intimate and powerful, too honest to claim, too close to our souls to use. Sometimes we need to give ourselves space and wait to speak. Yet there it is, always waiting quietly and painfully in our hearts for the time when, through the grace of God, it is all we can finally say. Praise God.” “I have selected two common hymn tunes with which this text can be shared with the congregation: ‘Aurelia,’ for a time when more community encouragement is needed, and ‘Passion Chorale,’ for when the intimacy of faith needs to be emphasized.”

(Continued on next page)

There is an Alleluia There is an Alleluia still waiting to be heard, to voice in desp’rate moment, an echo of God’s Word of comfort and of healing, of peace and promise, too; of justice joined with mercy, of faith once more renewed.

No Easter Alleluia with trumpets and loud hymns of resurrection glory expressed in praiseful din.

It comes, just barely spoken, when faith must look within at life’s deep, painful journey; at love grown strangely thin.

This quiet Alleluia is full of depth and awe; a blessing to the Lord when life is cold and raw; sometimes expressing anger, sometimes our honest fear, profound and full of conflict, a prayer just God will hear.

We pray this Alleluia when other prayers depart.

It goes from us in blessing straight to God’s loving hear.

So bless the Lord, my soul, in whispered, holy word, a sacred Alleluia still waiting to be heard.

Text © 2017 John Hicks. Tune: Aurelia or Passion Chorale

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New ways to sing Alleluia...

John initially wrote this hymn to go with two common hymn tunes. Jill Bruckart, church musician currently working at Ziegels Union Church in

Breiningsville, Pa., set the hymn to a new tune and shares it here:

There is an Alleluia

   

           

    

   

Bless the Lord, O my soul, and all that is within me, bless God's holy name. Ps 103

Unison

1. There is an 2. No Eas - ter 3. This qui - et 4. We pray this

Al Al Al Al

-

le le le le

         voice, in res - ur bless - ing goes from

   

des - p'rate rec - tion to the us in

 

-

lu - ia still lu - ia with lu - ia is lu - ia when

   



 



 



wait - ing to be heard, trum-pets and loud hymns full of depth and awe; oth - er prayers de - part.



 



       

 



  

of com - fort and of It comes, just bare - ly some- times ex - press - ing So bless the Lord, my

 







 









 

Word din. raw; heart.

  

 





 

 

  

  

  

 





   

jus - tice joined with mer - cy, of faith once more re - newed. life's deep, pain - ful jour - ney; at love grown strange - ly thin. found and full of con - flict, a prayer just God will hear. sa - cred Al - le - lu - ia still wait - ing to be heard.

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 



heal - ing, of peace and pro - mise, too; of spok - en, when faith must look with - in at an - ger, some - times our hon - est fear, pro soul, in whis - pered, ho - ly word, a

                 

Text: John T. Hicks © 2017 Tune: Jill B. Bruckart © 2018

to of a It

    

mo - ment, an ech - o of God's glo - ry ex - pressed in praise - ful Lord when life is cold and bless - ing straight to God's lov - ing





 

 



    

7.6.7.6.D SEEKING PEACE

The Moravian

On using this new “Alleluia” In Leonard Cohen’s secular anthem, “Alleluia,” the argument is made, across seven verses, that sometimes even when everything goes wrong, our experiences on the journey to that failure still merit praise.

While Christians of many types have sought to recast the lyrics of a love gone wrong to fit a context worthy of singing in worship, the central idea matches a worthy theological belief: in all of our circumstances and situations, on every journey and through every trial, God is worthy of praise.

It is a blessing, then, to have as a resource the new hymn, “There is an Alleluia.” It is a reminder that in times of brokenness, disquiet, failure and loss, we are still loved by a God beyond all human experience. It is a call for the whispers of praise that still can come through tears and shattered dreams.

It is a claim that God, who is not the disaster but who stands beside us in the disaster, is always worthy of praise.

As I am planning worship, I will consider this hymn when we are exploring God’s presence in trial and brokenness. It would be fitting as a response to Psalm 130 (“Out of the depths I cry to you, O Lord. Lord, hear my voice!”), or 2 Cor-

MUSIC • LITURGY • ART • PRAYER

Create inMe

MORAVIAN WORSHIP RESOURCES Issue 7 • 2018

inthians 4.16f, (“Even though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure”), or almost any text from Jeremiah.

I will consider it on any Sunday we explore trials, illness, devastation following storms, or societal problems. I will also consider it for the celebration of prophets, martyrs and saints—even for funerals of local saints who struggled without losing heart.

Given how difficult life can be, it is vital that we focus beyond our perception of our personal reality. We are called to remember that God’s creation continues into the unknowable future, and that God’s redemption fulfills situations beyond our understanding, and that God blesses us in ways we may never grasp. Amid difficulty, trial and challenge, our faith moves us forward and our hope is in God’s eternity. We can always, even meekly or quietly, but hopefully and gently, sing “Alleluia.” n The Rev. Andy Meckstroth currently serves the Evangelical Lutheran Church in America (ELCA) as pastor of Ziegels Union Church in Breinigsville, Pa.

Our “Create in Me” series offers space for conversation about the ways people are shaping worship through writing songs and liturgies, using poetry and visual arts, and simply creating experiences in worship that encourage deepening faith.

Through articles, hymns and their backstories, and ideas for using worship resources in new ways, we are exploring, celebrating and sharing that diversity and including a variety of perspectives on worship, meaning and what inspires.

Interested in contributng to “Create in Me?” E-mail us at moraviancreateinme@gmail.com and share what you are working on and creating in your worship of God. 23

MORAVIAN WRITINGS

“For the Son of Man came not to be served but to serve...”

Messages on Mark 10:35-45 Each week, Moravians across the U.S., Canada and the Caribbean share a common message through their Sunday bulletins.

This month, we share writings based on Mark 10:35-45. This Bible text is for “Proper 24” in Lectionary Cycle B of the Revised Common Lectionary used by the Moravian Church.

How May I Serve You? Tracy Robinson, co-pastor, Esperanza for Bethlehem, Bethlehem, Pa. • October 21, 2018

These are the most essential words of a true believer.

A true servant’s heart is essential for ministry. A servant’s heart allows the person to put aside his or her own agenda in order to carry out Christ’s mission. The best leader in the church is the one who is willing to serve.

Jesus taught this not only to James and John but to the other ten disciples who were there listening: “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise author24

ity over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all” (Mark 10:42–44 NIV).

Jesus also called the whole church to do the same. As leaders in the Moravian Church, we are all called to serve first, but often we fail to heed our true calling: servanthood.

Beware! The barriers to evangelism in congregations are apathy, lack of concern, no sense of urgency, “do not see it as our responsibility,” the “what’s in it for me?” attitude.

Based on a relationship with the Servant Leader, Jesus Christ, a true servant puts aside his or her own agenda in order to carry out Christ’s mission.

The highest compliment a believer can give God is to invite a friend to know him.

Servant of All G. Thomas Shelton, pastor, Friedberg Moravian Church, Winston-Salem, N.C. • October 23, 1994

The apostles James and John were confused about the servant nature of Jesus. They called him Master, Teacher and Lord, but they did not The Moravian

know what to make of him as Servant. On this side of the cross, resurrection, and ascension we cannot understand how the disciples could ask such a selfish question as we read in our text, Mark 10:35-45. However, before we are too hard on brothers James and John, let us examine our own attitudes as Christians about servant hood.

James and John said, “Grant us to sit, one at your right hand and one at your left, in your glory.” How often have we wanted the place of honor or hoped to grasp the place of power?

How often have we been resentful of others who seem to have ascended to a “more important” position?

Jesus replied: “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism that I am baptized with?” The Master Servant was referring to his impending death. Then he told them: “If you want to be the greatest you must be a servant to all, and whoever would be first among you must be a slave.” This would be realized by serving each other, not as an earthly master over anyone, but as a volunteer serving freely. Service is not demanded but given. Jesus, as Paul said, “Emptied himself, taking the form of a slave…humbled himself and became obedient to the point of death, even death on a cross. Therefore, God…highly exalted him” (Philippians 2:7-9a).

A young person, asked to define humility, said, “It means low self-esteem.” The church needs to teach more clearly the beautiful truth that being servant to all is a great blessing and the way of the cross. As Jesus said, “The Son of Man came not to be served but to serve, and give his life a ransom for many.”

Maybe we should put over the front door of each church “Servants’ Entrance” and leave singing, “Go, Labor On; Spend and Be Spent.”

(Continued on next page) Issue 7 • 2018

Mark 10:35-45 New Revised Standard Version

James and John, the sons of Zebedee, came forward to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” And he said to them, “What is it you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

When the ten heard this, they began to be angry with James and John. So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

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“...but to serve” (Continued from previous page)

Upside-down Jesus Carol Vogler, pastor, Rio Terrace Moravian Church, Edmonton, Alberta • October 18, 2009

Young Erik with Down Syndrome has recently embraced the concept of “upside-down.”

Holding his stuffed teddy by one foot, he exclaims, “Look…bear…up-tide down…funny!” In fact, anything “up-tide” down prompts Erik’s infectious laughter, as “up-tide down” just doesn’t “fit” with the way he’s trying to understand the world.

So it was with the disciples. So it is with us, as we engage the “upside-down” reality of Jesus’ words, actions and being. What we see in Jesus, and hear in the words attributed to him, defies common understandings of power: “the Son of Man came not to be served but to serve.”

In Jesus’ time, social, political and religious power was understood and structured

hierarchically: from the top down. This understanding and structure persists today. But time and again, in word and action, Jesus turns this understanding of power upside down. Washing the feet of his followers; touching those considered unclean; refusing to side with religious intolerance; speaking words of forgiveness, reconciliation and love—these characterize the way of Jesus and his call to newness of life.

Unfortunately for many who can’t grasp the concept, and for those of us who want to justify our vocation, our faith, our purchases, or our prejudices, the upside-down value system of Jesus/God is not at all amusing. Seeing Christ in others, serving others, and loving others as we have been loved is often too challenging to consider.

But when I look at Erik, I am grateful to the God who welcomes, embraces and includes Erik, and those others whom society has undervalued. And I smile, imagining how different, delightful, equitable this world would be, if structured according to the standards and call of love: the upside-down way of Jesus.

“...whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all...”

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The Moravian

Be a miracle John Wallace, pastor, Waconia Moravian Church, Waconia, Minnesota • October 22, 2006

We will do just about anything to keep one step ahead of our neighbor. We will scratch, crawl, whine, connive, weasel and maneuver our way to the top. We do not need to go to some remote jungle island to see this phenomenon unfold. In school, the church, the workplace, politics, people schmooze their way into a promotion, sweet talk their way out of trouble, or flirt their way to the top at the expense of those around them.

James and John in today’s Gospel are trying to scheme their way into choice seats in heaven. Jesus uses the moment to teach us what true greatness is. For Jesus, the social values of rank, what’s parked in the driveway, the clothes on your back are of little consequence.

Jesus came to serve and not be served. Jesus takes what we conceive to be the most important values and flips them upside down.

Jesus reminds us that in the ordinary, everyday experiences of life we can encounter the extraordinary grace of God. Want to see a miracle? Be the miracle. Volunteer your time, talent, and treasure to serve at a local food shelf, teach a child to read, or consistently visit a person in hospice care. Be an advocate for affordable housing or attention to global warming. Serve on the local school board, lead a Bible study at church, deliver Meals on Wheels.

Jesus did not come to be served but to serve, and to give his life a ransom for many. In serving, we will experience the Almighty. n Images from Pixabay and Mike Riess, IBOC.

The Widow’s Society of Bethlehem

Annual Report • June 30, 2018 ASSETS Cash in Banks $ 32,995 Investments at Cost 664,289 Total Assets $697,284 Investments at market: $1,036,794 RESERVES AND EQUITY Membership Fees $ 85,074 Accumulated Capital Gains/Losses 515,026 Reserves 11,926 Legacies and Bequests 79,143 Unexpended Income 6,115 Total Equity $ 697,284 Distributions Paid: 12/19/17 62@ $295 $ 18,290 06/18/18 61@ $295 17,995 Total $590 $ 36,285 Members as of June 30, 2018: Ministers: 91; Laymen: 114; Total: 205 Membership in the Society is open to any married man who is a member of the Moravian Church or whose wife is a member, for a one-time membership fee of $100 up to age 50; slight additional fees added for each year to age 60.

For further information write or call: The Widow’s Society of Bethlehem 561 E. Market St., Suite #1, Bethlehem, PA 18018-6323 Phone: 610.866.1841

Moravian Crystal Moravian Crystal Company is pleased to present a collection of elegant renderings, highly detailed and produced in 3D laser engraved imaging into optical grade crystal. These unique gifts, designed in Winston-Salem, N.C., celebrate Moravian history, heritage and traditions.

For more information or to order, visit www.moraviancrystal.com Moravian Crystal Company, Inc. 2150 Country Club Rd, Suite 248 Winston-Salem, N.C. 27104 (336) 306-5688

Issue 7 • 2018

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OFFICIAL PROVINCIAL ELDERS’ NEWS Prayer Day for Children On a Sunday in October, congregations of the Northern and Southern Provinces are invited to join with thousands of other congregations across the nation in the national observance of Children’s Sabbath. Endorsement of the Children’s Sabbath was made by the Provincial Elders’ Conferences in January 1994.

Prayer Day for World Mission, Oct. 14, 2018 The second Sunday in October has been designated as a special Day of Prayer for World Mission. Pray for the ministries in our partner provinces, our mission areas, and for wisdom and guidance for our Worldwide Unity. May God hold us together in celebration of our wonderful diversity, and may God persist in revealing to us where the church in North America and throughout the world is called to mission, both locally and globally, that God’s love may be known by all.

For specific information for your prayers about these and other new and continuing ministries, please see the BWM website, www.moravianmission.org.

NORTHERN PROVINCE Prayer Day for Church Development, September 16, 2018 The third Sunday in September is the prayer day for church development in the Northern Province. Pray for the new congregations established in our province in recent years as they develop their unity and mission. Support the ongoing development of these new ministries. Pray also for those congregations in the redevelopment process.

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Prayer Day for the Church’s Ministry to Older Adults, September 23, 2018 The 2002 Synod reaffirmed the fourth Sunday in September as a time to recognize older generations and to pray for our mutual ministry. Each congregation can make ministry to and with older generations in their midst a special cause for prayer.

Prayer Day for Peace with Justice and Freedom, October 21, 2018 The third Sunday in October is designated as a Day of Prayer for Peace with Justice and Freedom.

Easton, Pennsylvania Brother Darrell Johnson, who has been serving as pastor for John Heckewelder Moravian Church, Gnadenhutten, Ohio, has accepted the call to serve as pastor for Palmer Township Community Moravian Church, Easton, Pennsylvania. Brother Johnson will be installed into his new work September 23, 2018.

Wisconsin Rapids, Wisconsin Sister Dorothy (Beth) Rohn-Habhegger, who has been serving as pastor for Canaan Moravian Church, Davenport, North Dakota, has accepted the call to serve as pastor for Wisconsin Rapids Moravian Church, Wisconsin Rapids, Wisconsin.

Sr. Rohn-Habhegger will be installed into her new work January 13, 2019.

Uhrichsville, Ohio Sister Christine Johnson, who has been serving as appointed pastor for First Moravian Church, Uhrichsville, Ohio, concluded her ministry with the congregation September 9, 2018.

Dublin, Ohio Sister Trina Holmberg, who has been serving as appointed pastor for Church of the Redeemer, Dublin, Ohio, concluded her ministry with the congregation September 30, 2018.

The Moravian

Leaves of Absence Sister Christine Johnson, who has been serving as pastor for Fry’s Valley Moravian Church, New Philadelphia, Ohio, requested and was granted a leave of absence from the active call of the Moravian Church effective September 17, 2018.

Sister Trina Holmberg requested and was granted a leave of absence from the active call of the Moravian Church effective October 1, 2018.

Elizabeth D. Miller Provincial Elders’ Conference

SOUTHERN PROVINCE Rural Hall, N.C. Aaron Linville, pastor at Rural Hall since 2014, has accepted a call to become pastor of the Millwoods congregation, Edmonton, Alberta, Canada.

Aaron concluded ministry at Rural Hall September 30 and will be installed at Millwoods November 4.

Please pray for Aaron, and Amy, and the Millwoods and Rural Hall congregations during this transition.

Retirements Scott Venable, pastor at Fairview since 2010, has requested and been granted permission to retire from active service under call, effective Dec. 31, 2018. Scott will conclude more than 39 years of ministry, having served at Community Fellowship, Welcome, NC; Ardmore (Associate); New Hope (NC); Park Road, Charlotte (now Peace); Home (Associate); and Fairview. Remember Scott, his wife, Liz, and the Fairview congregation in prayer.

Worth Green, pastor at New Philadelphia since 1988, has requested and been granted permission to retire effective October 28, 2018. In addition to over 30 years at New Philadelphia, Worth has also been pastor at Little Church on the Lane, Charlotte (Associate), and Fries Memorial. Pray for Worth and Elaine Green, and the New Philadelphia congregation during these days of transition and new beginnings.

David Guthrie Provincial Elders’ Conference Issue 7 • 2018

Obituary: The Rev. Theodore E. Wilde

The Rev. Theodore Edward (Ted) Wilde passed into the more immediate presence of the Savior, August 4, in Arlington, Mass., of complications from Parkinson’s disease. He was born in Vancouver, B.C. on August 16, 1938, to the Rev. Edward and Mrs. Margaret Weingarth Wilde. Ted attended elementary school in North Dakota, high school in Green Bay, Wisconsin, and graduated summa cum laude from Moravian College (Bethlehem, Pa.) in 1960.

He continued studies at Moravian Theological Seminary; was a student pastor at the United Church, Linden, Guyana; and completed a Master of Divinity degree at Union Theological Seminary, in New York City. Union is where he met Margaret Dickey, also studying for an M. Div., and they were married in 1964.

During seminary, Ted served as supply pastor of the Trinity congregation, New Dorp Beach, Staten Island, N.Y.. He completed a M.A. degree in international relations at Yale University in 1967, and served as Director of Prince George County’s (Maryland) Community Action Agency.

Ted was ordained a deacon November 26, 1973, in Barbados, Eastern West Indies, after working in Bridgetown, Barbados with Christian Action for Development in the Caribbean.

In August 1983, Ted began serving as Executive Director of the Board of World Mission of the Moravian Church (North America). From the start, he worked to expand the Moravian Church’s definition of “world” and of “mission.” He accepted the call to become pastor at Prince of Peace Moravian Church, Miami, Fla., in August 1995, and retired from active service under call in 2001.

A private burial service was held in Oxford, Pa. on August 25; a memorial service was held at Prince of Peace Moravian Church, Miami, Fla. on the same date. Ted is survived by his wife, Margaret, his son Parke, daughter Rachel and their families.

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Obituary: The Rev. James A. Parker Brother James A. Parker died at Covina, California, on August 28, 2018, at the age of 87.

Born July 13, 1931, at Akron, Ohio, he was the son of William and Hattie (Hersman) Parker. Brother Parker graduated from Asbury College, Wilmore, Kentucky in 1954 and received a Bachelor of Divinity degree from Evangelical Theological Seminary, Naperville, Illinois. He was ordained in the United Methodist ministry in 1957 and received into the Moravian Church March 2, 1986. He was consecrated a Presbyter November 1, 1987.

He was united in marriage to Irene Wojciechowski February 9, 1980 at West Covina, California. Together they served pastorates in California (Covina, Yorba Linda, Downey, Morongo). Br. Parker also served the church as a member and president of the Pacific Southwest Moravian Board. He entered into retirement July 1, 1998.

Brother Parker is survived by his wife, Irene; daughters, Ann and Laurel; step-children, Sara and E. J.; eight grandchildren and four great-grandchildren.

A memorial service was held September 29, 2018, at Holy Trinity Episcopal Church, Covina, California. Memorial gifts were welcomed for Charter Oak Community Scholarship Foundation in Covina.

Obituary: Mrs. Leslie McKoy Sister Chloesta (Claxton) McKoy died September 4, 2018, at age 76. She was born February 4, 1942, at Bassetterre, St. Kitts, a daughter of James and Lillian (Wigley) Claxton.

Sister McKoy was united in marriage to Brother Leslie G. McKoy on August 9, 1969 at Mona, Jamaica. She served alongside her husband in Northern Province pastorates in Washington, D.C. (Faith) and New York (Tremont Terrace, United).

Sons, Norman and Philip; and daughter, Michelle survive Sister McKoy. She was predeceased by her husband, Leslie, on May 8, 2008.

Memorial services were held September 22, 2018 at Tremont Terrace Moravian Church, Bronx, New York.

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The Moravian

A charge to keep I have “And O your servant, Lord, prepare a strict account to give.” Accountability is both generous and prudent. It’s both loving and smart.

At the Moravian Ministries Foundation in America, we can help you put your money to work to love your neighbors and also end the year wisely from a tax perspective. Individual investors, congregations, and ministries all benefit from the tools of philanthropy that are designed to help us be good stewards.

A Moravian Donor Advised Fund (DAF) can help you end the year well, support the Moravian churches and ministries you love, simplify your life, and still be the voice in grant recommendations. Many kinds of assets can fund your DAF for charitable income tax deduction eligibility this year. Find out more: Call Chris at 888-722-7923 or email him at cspaugh@mmfa.info today.

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Periodicals Postmaster please send address changes to: The Moravian, P.O. Box 1245, Bethlehem, PA 18016-1245

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Issue 7 • 2018