Questions and Answers Related to Full Communion Between the Evangelical Lutheran Church in America and the Moravian Church in America

Introduction
The Moravian Church in America and the Evangelical Lutheran Church in America (ELCA) are considering a relationship called full communion. (What is "full communion"?) The Southern Province of the Moravian Church approved the proposal to enter this relationship on May 7, 1998, and the Northern Province will meet August 7-11, 1998, in Bethlehem, Pa., to vote on it. The ELCA's Churchwide Assembly, its highest decision-making body, plans to vote in August, 1999. Since 1992 Lutherans and Moravians in America have held official dialogues among scholars representing their churches.

The report from those dialogues, Following Our Shepherd to Full Communion, proposes full communion on the basis of a common understanding of the Word of God as described in Scripture. Entering into this relationship would mean that Lutherans and Moravians confess a common faith and share the sacraments. In other words, they would recognize each other's baptisms and celebrations of the Lord's Supper. Together they would make commitments to evangelism, witness, and service; keep each other informed about steps they are taking on issues of faith and life; listen to each other when making decisions; and, when necessary for the mission of the church, make ordained ministers available to serve in each other's churches.

Following Our Shepherd describes Lutheran and Moravian backgrounds, highlighting who the two communities are, what they have in common, and where they differ. It is a guide for mutual understanding, suggesting what Lutherans and Moravians can do together for the sake of other Christians and the world. It may be used for discussion before and following the actions of the respective churches. By studying the report together, Lutherans and Moravians may discover more about each other as well as their faith in Jesus Christ.

These questions and answers point to issues which may be raised by persons in congregations and those preparing to vote in the Moravian Provincial Synods and the ELCA's Churchwide Assembly. An answer containing a number enclosed in parenthesis, such as "(17)," refers to a page in the printed version of Following Our Shepherd, which provides a fuller response to the question. Persons having further questions or wanting to make comments about Following Our Shepherd are encouraged to contact:

The Lutheran-Moravian Coordinating Committee:

Questions and Answers that Moravians May Pose

Question 1: The ELCA is much larger than the Moravian Church. Are we merging with the ELCA? Will we "get swallowed" by them?
Answer: Neither church body is being swallowed by or merging with the other. Full communion is not a merger. Each church body will continue to maintain its own polity, structure, customs, practices, and whatever else gives it our distinctive identity as members of the Body of Christ. Full communion is a way of speaking and acting so that there are no barriers to our fellowship in the Spirit and with one another (6). We are saying we are sisters and brothers in Christ, engaged in common service and witness.

Question 2: My congregation already practices "open communion." What difference will full communion mean for us?
Answer: Since Moravians already welcome members of other Christian churches to the Lord's Supper, acknowledge baptisms administered by other churches, and occasionally call clergy ordained by others to minister in our congregations, the impact of full communion with Lutherans may seem minimal. Yet building an intentional and structured relationship of cooperation and witness is an important step for congregations and our denomination. We may discover ways to engage jointly in mission and ministry. Lutheran and Moravian devotional lives and theological reflections, historically linked to each other, may be enriched even further (17-24). By drawing closer to the ELCA and its members, consulting and working with each other, we may experience greater Christian collegiality as we move into God's future for us (28-39).

Question 3: Are we just "patching up the past"? Why bother with such proposals, agreements, and votes when we should concentrate on proclaiming the Gospel?
Answer: Proclaiming the Gospel involves witnessing and seeking unity in Christ. John 17:20-21 reminds us that unity is God's gift in Jesus Christ. Entering into full communion is a way to accept the gift. Moravians know that the Body of Christ has many members, each essential to the wholeness of the Body and its walk in the world. The past needs "patching up." We are learning that the few times of tension between Lutherans and Moravians were not over essentials (9-15). It is time to recognize that we belong to the one Shepherd and to follow our Lord.

Question 4: If the Moravians and the ELCA approve, when will full communion begin?
Answer: The quick answer is that it begins when both denominations vote to approve it (3). The Southern Province of the Moravian Church approved the proposal on May 7, 1998, and the Northern Povince will meet August 7-11, 1998, in Bethlehem, Pa., to vote on it. The ELCA's Churchwide Assembly, its highest decision-making body, plans to vote in August, 1999. If approved by all parties involved, the starting date is to be no later than June, 2000. Another answer is to say that developing the report and our using it to prepare for the formal votes have started a process of thinking, sharing, and reaching out to each other in Christian love which will make us increasingly receptive to one another no matter how we may vote.

Question 5: How will the resolutions calling for full communion be implemented?
Answer: One resolution authorizes the establishment of a "joint commission." It will coordinate the implementation of the resolutions, assist joint planning for mission, and facilitate consultation and common decision-making within the procedures of our churches. The joint commission itself has no power. It is a forum for communication and coordination. Actually, genuine implementation of full communion depends on members in both churches carrying on the work of Christ in partnership with our brothers and sisters in the faith (3).

Questions and Answers that Lutherans May Pose

Question 1: Who are the Moravians?
Answer: The Moravians (officially the Unitas Fratrum or Unity of the Brethren) may be seen as the oldest of the Reformation churches. They trace their origins to the teachings and influence of the Czech reformer, John Hus (1371-1415). Hus was martyred, and Luther (1483-1546) was widely regarded as the "German Hus." The Bohemian Brethren, as the first members of the Unity were sometimes called, were in dialogue with Luther and his colleagues. They shared many of the same positions, including the 21 doctrinal articles of the Augsburg Confession (9-11). Moravians also use portions of the Small Catechism in several services of worship. Moravians and Lutherans always were and still are in close relationship in Europe and Africa. In the United States we went separate ways mostly because of frontier conditions (12-15). Today, the worldwide Moravian Church numbers 740,000 persons. In Canada and the United States there are 55,000 Moravians. Many Moravians are concentrated in Northeastern Pennsylvania, North Carolina and the Upper Mid-West.

Question 2: Lutherans say the unity of the Church is rooted in agreement in the Gospel and the right administration of the Sacraments (Augsburg Confession, article 7). Where do Moravians stand on these matters?
Answer: The Moravian Church puts the same emphasis and holds the same meanings for justification by faith through grace, understandings of Law and Gospel, and the role of Scripture as do Lutherans. They hold that there are two Sacraments (Baptism and Communion). We agree in our understandings of Baptism. Moravians agree with Lutherans on the Real Presence of Christ in the Eucharist, although they may use different terms to express their views (22-26).

Question 3: Do Lutherans and Moravians share the same understandings of ministry?
Answer: Yes. The priesthood of all believers is important to both Moravians and Lutherans. We agree that all baptized members of the Body of Christ are called to pray for one another, proclaim through word and deed that Jesus is Lord, share the reconciling message of forgiveness and grace in Christ, and live so that we may bear the fruits of the Spirit. Moravians and Lutherans ordain women and men to the ministry of Word and Sacrament upon receipt of a call. Our understandings of the pastoral office are the same. Moravians have a three-fold ordained ministry. There is one ordination and three offices: deacon, elder and bishop. An ordained deacon in the Moravian Church is authorized to serve as a pastor and administer the sacraments. The only difference between a deacon and an elder is that the former is usually a temporary status during which the person develops further experience and spiritual maturity prior to being consecrated an elder (38-40)

Question 4: How do Moravians understand the role of bishops in their church?
Answer: Moravians have had bishops since the middle of the 15th century. They do not understand the office of bishop as a continual historical succession from one bishop to another stretching back to the disciples. The office of bishop represents the unity of the Church and the continuity of its ministry. The emphasis is on the bishop as a friend in Christ whose chief responsibility is to provide pastoral care and counsel to pastors and the Church, and to assist the Church in being faithful to Christ and the Gospel. A Moravian bishop is not assigned to a specific geographical location, has no role in personnel matters or the placement of clergy, and is not an administrative officer. Often the bishop is an older, experienced pastor. Bishops are elected for life by pastoral and lay delegates at provincial synods (meetings). While bishops ordain on behalf of the whole Church, they cannot ordain anyone who is not approved by the provincial process (40-42).

Question 5: What are the differences between Moravians and Lutherans?
Answer: The differences between our churches are largely in how we show religious devotion, engage in theological reflection, and organize ourselves. Both Lutherans and Moravians share in the 18th century movement called "Pietism." Indeed, Ludwig von Zinzendorf (1700-1760), the renewer of the Moravian Church, was an ordained Lutheran pastor. The Moravian Church has consistently retained the heart-felt devotion of Pietism. As a result, Moravians are more apt to think and speak in devotional terms than in theological formulations. Their patterns of worship, especially hymns and prayers, express their theology more frequently than reliance on creeds. In the area of theological reflection and witness Lutherans and Moravians may learn from each other (11-12, 17-22)

Question 6: Have there ever been problems between Lutherans and Moravians?
Answer: In 1742 Zinzendorf and Henry Melchior Muhlenberg (1711-1787) confronted each other in Philadelphia. The issues combined personal hostility, the leadership of colonial Lutheran churches, relationships with other Christians, and control of property. Lutherans often have viewed the incident as distinguishing Lutherans from Moravians. Moravians did not, and subsequently continued to work closely with Lutherans. Instead of establishing themselves as a separate denomination, Moravians then and now dedicate themselves to being leaven in the various Protestant churches, working toward the unity of the Body of Christ (12-15)

Question 7: What will result from Moravians and Lutherans being in full communion?
Answer: First, we will be responding to our Lord's will that Christians join in closer community and cooperation for the sake of mission in the world. Moravians and Lutherans bring distinctive gifts to our calling to share the Gospel. We can use this opportunity to make Christ known together through common programs at the national and international levels. Second, we will open ourselves to others with whom we are already closely related by history and theology. ELCA congregations located close to Moravian congregations can experience the devotional life, worship traditions, musical heritage, and dedication to discipleship of another Christian tradition. ELCA congregations distant from Moravian congregations will gain through synodical and churchwide efforts to communicate the heritage, liturgical approaches, and spiritual emphases which characterize the Moravian Church.
Third, Lutherans can contribute to Moravians, sharing their theological reflections and emphases as well as liturgical practices. We will encourage Moravians to join us in rural and urban ministries, social service agencies, and educational programs. ELCA congregations throughout the nation will welcome Moravians as members and participants. Finally, both churches will be able to strengthen their witness by cooperating in theological education, continuing education of laity and clergy, and ecumenical endeavors.

Question 8: Would either church have to change its official documents for full communion to take place?
Answer: No.

Question 9: If the Moravians and the ELCA approve, when will full communion begin?
Answer: The quick answer is that it begins when both denominations vote (3). Moravians anticipate voting at the 1998 synods of the Southern Province (May 6-9) and the Northern Province (August 7-11). The ELCA will vote at its Churchwide Assembly (August 16-22, 1999). If approved, the starting date is to be no later than June, 2000. Another answer is to say that developing the report and our using it to prepare for the formal votes have started a process of thinking, sharing, and reaching out to each other in Christian love which will make us increasingly receptive to one another no matter how we may vote.

Question 10: How will the resolutions calling for full communion be implemented?
Answer: One resolution authorizes the establishment of a "joint commission." It will coordinate the implementation of the resolutions, assist joint planning for mission, and facilitate consultation and common decision-making within the procedures of our churches. The joint commission itself has no power. It is a common meeting ground for communication and coordination. Actually, genuine implementation of full communion depends on the will of members in both churches to carry on the work of Christ in partnership with our brothers and sisters in the faith (3).