The
Moravian Covenant for Christian Living
Formerly
known as
The Brotherly Agreement of the Moravian Church
Recommended
for use in the congregations of The Moravian Church
in America, Northern Province and Southern Province.
©The
Interprovincial Board of Communication, Moravian Church in
America. This book, or portions thereof, may be reproduced
by Moravian congregations. Otherwise, this book, or portions
thereof, may not be reproduced without permission
Interprovincial
Board of Communication
Moravian Church in America
P.O. Box 1245, Bethlehem PA 18016-1245
Telephone 610-867-0594 or 800-732-0591
FAX 610-866-9223
Revised
according to the Northern and Southern Provincial Synods
of 1998 and approved by the PEC's meeting jointly in
2001.
Preface
This
Moravian Covenant for Christian Living is an attempt to state
in clear arrangement and contemporary form a document which
has long served the Moravian Church. The Church today has
need of a clear statement of its faith and life through which
each member may become aware of the nature of his/her Christian
commitment. Such a document can become an invaluable aid in
the instruction of both new and present members and a meaningful
guide in the expression of the Christian life. That such a
revision of the Agreement should have been made is entirely
in harmony with the spirit of the early Moravian Church which
believed that all forms should be updated and made relevant
to the present life of the Church.
The Moravian Covenant in its original form was adopted by
the Moravian Church at Herrnhut, Saxony, as the Brotherly
Agreement on May 12 of the year that marked the Church's spiritual
renewal, 1727. The Covenant was not intended to be a "discipline"
forced on the congregation from above, but rather an "agreement"
into which the members entered voluntarily. This pervades
the new Covenant, which in itself is only a recommended form,
to be voluntarily accepted by each of the local congregations
before it becomes effective for their congregational life.
Most of the Covenant deals with the Christian life, and since
it is in terms of everyday life that the Christian witness
is often most effectively borne, the document is subtitled
"Principles by Which We Live and Bear Our Witness." The theme
of "witness" is carried out in all the sections. The introductory
section, "Ground of Our Witness," deals briefly with the faith
and doctrine of the Moravian Church, something that is not
explicitly dealt with in older forms of the Covenant. Section
I, "The Witness of the Christian Life," describes the "how"
of the life in Christ and thus forms a basis for all that
follows. The following sections then consider various areas
of Christian responsibility. Section II deals largely with
Christian responsibility in the local congregation and in
relation to Christians of other churches; III, responsibility
in the home; IV, one's duties as a citizen; and V, as a Christian
in the world. Variations in the form of the Moravian Covenant
recommended by Synod may be adopted only with the approval
of the Provincial Elders' Conference.
The
Moravian Covenant for Christian Living
Formerly
known as The Brotherly Agreement of the Moravian Church Principles
by Which We Live and Bear Our Witness.
The
Ground of Our Witness
1.
We are called into a Christian fellowship by the Lord Jesus
Christ, according to the eternal purpose of God the Father
(Ephesians 3:11) by the Holy Spirit (Acts 2:18-21), and as
members of Christ's Body, the Church, to serve all people
by proclaiming the Gospel and witnessing to our faith by word
and deed.
2.
The Triune God as revealed in the Holy Scripture of the Old
and New Testaments is the only source of our life and salvation;
and this Scripture is the sole standard of the doctrine and
faith of the Unitas Fratrum and therefore shapes our life.
3.
With the universal Christian Church, we share our faith in
the Triune God, who revealed Himself in the Lord Jesus Christ
as the only Savior of all people. We particularly declare
His living presence and Lordship over the Church, joy in the
benefits of His life, sufferings, death and resurrection and
emphasize a close bond of fellowship with each other in His
name. We believe that Christ is present with us in Word and
Sacrament. We decline to determine as binding what the Scriptures
have left undetermined, or to argue about mysteries impenetrable
to human reason. In this regard, we hold to the principle
"In essentials, unity; in non-essentials, liberty; and in
all things, charity."
4.
We thankfully recognize the value of the historic creeds of
the Christian Church in calling upon believers in every age
to give an obedient and fearless testimony, recognizing Jesus
Christ as Lord. A Moravian confession of faith is to be found
in the Easter Dawn Liturgy.
I
The Witness of the Christian Life
5. We believe that as in baptism we have been united with
Christ in His death and resurrection, so we have died to sin
and should walk in newness of life (Romans 6:1-11).
6.
When seeking guidance we find that the simplest expression
of Christian living is contained in the earliest of Christian
confessions, "Jesus Christ is Lord." This implies that obedience
is due Him as the absolute Ruler and Lord of our lives. Not
only His teachings (e.g., Matthew 5-7) but, even more, the
example of His life (Philippians 2:5; Ephesians 4:20) provide
an understanding of the obedience that He desires. Although
the early Church, guided by the Spirit of Jesus, did not develop
a code covering all issues, it offered guidance in various
areas of Christian living (e.g. Colossians 3:1-46; 1 Peter
2:11- 3:12; Ephesians 4:1-6:20).
7.
Living the Christian life depends not only on our own effort
but upon God our Father, who in Jesus Christ accepts us as
heirs of God (Galatians 4:4-7) and strengthens and sustains
us (Philippians 4:13).
8.
We realize that our Christian faith must continually be nourished
if it is to remain living and vital. Therefore, we desire
to grow in our Christian lives through family devotions, personal
prayer and study, and the opportunities for spiritual development
offered by the Church.
II
The Witness of a Living Church
A.
The Moravian Unity
9.Recognition
of Authority As members of the Moravian Church we will abide
by the decisions made by the official boards of our congregations,
and agree to be governed, both as individuals and as a congregation,
by the enactments of the Unity Synod of the Moravian Church
and of the Synods of the Province to which our congregation
belongs.
10.
Stewardship We deem it a sacred responsibility and genuine
opportunity to be faithful stewards of all God has entrusted
to us: our time, our talents, and our financial resources.
We view all of life as a sacred trust to be used wisely.
11.
We will support, according to our ability, the financial needs
of the local congregation, the District, the Province, and
the Unity. We will consider the support of the benevolent
causes of the Moravian Church, both at home and abroad, as
a privilege, an opportunity, and a responsibility.
12.
We will also recognize the support of worthy causes outside
of the Church as part of our stewardship.
13.
Personal Relationships Since disciples of Jesus are to be
known by the love they have to one another (John 13:35), we
will cherish Christian love as of prime importance.
14.
We will be eager to maintain the unity of the Church. Realizing
that God has called us from many and varied backgrounds, we
recognize the possibility of disagreements or differences.
Often these differences enrich the Church, but sometimes they
divide. We consider it to be our responsibility to demonstrate
within the congregational life the unity and togetherness
created by God who made us one. How well we accomplish this
will be a witness to our community as to the validity of our
faith.
15.
We will endeavor to settle our differences with others in
a Christian manner (Galatians 6:1), amicably, and with meditation,
and, if at all possible, avoid resort to a court of law (Matthew
18:15-17).
16.
Worship and Sunday Observance: Remembering that worship is
one of our proper responses to Almighty God, an experience
designed for our benefit, and a part of our Christian witness,
we and our children will faithfully attend the worship services
of the Church.
17.
We, therefore, will be careful to avoid unnecessary labor
on Sunday and plan that the recreations in which we engage
on that day do not interfere with our own attendance or that
of others at divine worship.
18.
Holy Communion In the celebration of this Sacrament we receive
the renewed assurance of the forgiveness of our sins, and
of our fellowship with Christ; unite with one another as members
of His Body; and rejoice in the hope of His return in glory.
Therefore, we will commune faithfully and thus renew our pledge
of allegiance to Him.
B.
The Unity We Seek
19.
We will have fellowship, in all sincerity, with children of
God in other Christian churches, and will carefully avoid
all disputes respecting opinions and ceremonies peculiar to
one or another church. In this fellowship we will cooperate
with other churches in the support of public charities or
Christian enterprises, which have a just claim upon us as
followers of the Lord Jesus Christ.
20.
We realize that it is the Lord's will that the Church of Jesus
Christ should give evidence of and seek unity in Him with
zeal and love. We see how such unity has been promised us
and laid upon us as a charge. We recognize that through the
grace of Christ the different denominations have received
many gifts and that the Church of Christ may be enriched by
these many and varied contributions. It is our desire that
we may learn from one another and rejoice together in the
riches of the love of Christ and the manifold wisdom of God.
We welcome every step that brings us nearer the goal of unity
in Him.
III
The Witness of the Christian Home
A.
Marriage
21.
We regard it as a sacred obligation to hold to the ideal of
Christian marriage as a lifelong commitment given by our Lord
in His teaching. We consider it essential, therefore, that
all persons contemplating marriage should receive premarital
counseling and that our young people should be instructed,
beginning in adolescence, in the meaning and obligation of
Christian marriage. This instruction should be given through
the Church and home.
22.
We regard Christian marriage as a lifelong covenant before
God which requires the continuous loyalty of the man and the
woman toward each other. Any breaking of the marriage bond
is a result of sin and causes human suffering; therefore it
is the duty of husband and wife to meet all frictions, offenses,
and disagreements with a humble, forgiving spirit that persistently
works for reconciliation. If at any time the stability of
their marriage is threatened, the couple is to seek the counsel
of a pastor, of other spiritual leaders in the Church, or
of other professional Christian counselors as soon as possible
before any other action is taken.
23.
Following the example and teaching of our Lord, we acknowledge
the responsibility to deal compassionately and redemptively
with human frailty and sin in every area of life, including
the failure of marriage. As ambassadors of Christ we are called
to be agents of reconciliation, we recognize that persons
of sincere faith and with good counsel may still decide or
be forced to divorce. We believe it our Christian responsibility
to pray for, support, and encourage those who have divorced,
the children of the divorced, and all who are wounded by divorce.
B.
Family Life
24 As parents, remembering that our children are the property
of the Lord Jesus Christ (Acts 20:28, 1 Peter 1:19), we will
bring them up in the nurture and admonition of the Lord (Ephesians
6:4) and take all possible care to preserve them from every
evil influence. For this reason we will seek to approve ourselves
as followers of the Lord Jesus Christ, setting an example
for our children. We will give faithful attention to the spiritual
development of our children, both in the home and in the church.
We will endeavor to conduct regular family devotions.
IV
The Witness of a Christian Citizen
A.
Recognition of Civil Authority
25.
We will be subject to the civil authorities as the powers
ordained of God, in accordance with the admonitions of Scripture
(Romans 13:1; 1 Peter 2:13-14) and will in nowise evade the
taxes and other obligations which are lawfully required of
us (Romans 13:7).
B.
Responsibilities
26.
Considering it a special privilege to live in a democratic
society, we will faithfully fulfill the responsibilities of
our citizenship, among which are intelligent and well-informed
voting, a willingness to assume public office, guiding the
decisions of government by the expression of our opinions,
and supporting good government by our personal efforts.
C. A Higher Loyalty
27.
Though giving our loyalty to the state of which we are citizens,
we do recognize a higher loyalty to God and conscience (Acts
5:29).
D. Peacemakers
28.
For the sake of the peace which we have with God, we earnestly
desire to live peaceably with all people and to seek the peace
of the places where we dwell.
V
Our Witness in the World
A.
Love Toward All
29.
We will not hate, despise, slander, or otherwise injure anyone.
We will ever strive to manifest love towards all people, to
treat them in a kind and friendly manner, and in our dealings
with them to approve ourselves upright, honest, and conscientious,
as becomes children of God. Together with the universal Christian
Church, we have a concern for this world, opening our heart
and hand to our neighbors with the message of the love of
God, and being ever ready to minister of our substance to
their necessities (Matthew 25:40).
B.
Our Manner of Life
30.
We will at all times be ready cheerfully to witness to our
faith (1 Peter 3:15,16) and if need be, to suffer reproach
for Christ's sake (Luke 6:22,23). Being aware that our witness
is made by both what we do and what we avoid doing, we will
endeavor to let our manner of life "be worthy of the gospel
of Christ" (Philippians 1:27), "not being conformed to this
world" (Romans 12:2). But in our yearning for the redemption
of the whole creation, we will seek to meet the needs of the
world in self-giving love, and as true yokefellows of Jesus
Christ, willingly share in the fellowship of his sufferings,
walking in his strength, by whom all things "are given us
that pertain to life and godliness" (2 Peter 1:3).
C.
Temperance in All Things
31. Remembering the admonition of Scripture to be temperate
in all things (1 Corinthians 9:25), we shall endeavor to look
upon our bodies as temples of God's Spirit (1 Corinthians
6:19). We must also remember to respect the welfare of others
who may be affected by our actions (Romans 14:20,21). We are
aware of the problems that can be caused by the intemperate
use of such things as alcoholic beverages, food, tobacco,
drugs, and other things. We consider it the responsibility
of every Christian to decide most carefully how they can be
used in good conscience. We regard intemperance in any area
of living as being inconsistent with the Christian life.
D.
Unity
32.
Christian: We recognize no distinction between those who are
one in the Lord. We believe that God in Jesus Christ calls
his people out of "every race, kindred, and tongue," pardons
them beneath the Cross, and brings them into a living fellowship
with himself. We regard it as a commandment of our Lord to
bear public witness to this and to demonstrate by word and
deed that we are one in Christ.
33.
Universal: Because we hold that all people are God's creatures
(Genesis 1:27) and that he has made of one blood all nations
(Acts 17:26), we oppose any discrimination based on color,
race, creed, or land of origin and declare that we should
treat everyone with love and respect.
E.
Other Areas
34. We realize
that all areas of Christian life and conduct cannot be covered
in this statement of principles by which we live and bear our
witness, and we call attention, therefore, to the Christian's
responsibility to follow Christ as Lord of all areas of life.
VI
Discipline
35.
We make it a duty of the Board of Elders, which is charged with
the spiritual welfare of the congregation, to see that this
Moravian Covenant be adhered to and faithfully observed; and
we will cooperate with the Board of Elders in its efforts to
maintain the discipline of the congregation. As a redemptive
community we will be much more concerned in aiding than censuring
those who falter, being conscious of our own need for correction
and forgiveness.
