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In 1722 Count Nicholaus
von Zinzendorf of Saxony founded a colony of pietist believers called
"hernhut," later known as Moravians. He also traveled to America and
set up communities that began to send out missionaries, first to Greenland,
then to the West Indies, then beyond. By the time Zinzendorf died in 1760 some
300 missionaries, all laypersons, had gone out from the various colonies. in
1738 when some of the challenges of missionary life had become clear,
Zinzendorf wrote his famous instructions, many of which sound strangely modern,
despite their 18th century language. It is better to send people into the wide
world than to send no one. But you should be warned about the following
temptations:
1. To have even the
slightest dealings with clergymen.
2. To think about your purpose in the land only when you get there.
3. To test your vocation on the heathen once you are among
them.
4. To give up because something doesn't work immediately.
5. To begin to make your home too comfortable, forgetting that you are really a
traveler, a pilgrim among the nations.
6. To be prejudiced against the heathen because they are neither efficient nor
pious, and to be irritated by how badly they run things.
7. To seek even the slightest advantage at the expense of your brothers.
8. To fill up whole diaries with descriptions of difficulties but write little
or nothing about the ways in which our Savior has helped you.
9. To forget that one can do far more with a believing heart than with many
words.
10. To judge your colleagues and particularly your superiors according to their
personalities and then allow your relationship to be influenced by whether or
not you approve of them.
11. To make a general rule of the experience you and two or three others have
had.
12. To make so many plans that in the end you can't carry out any of them, but
throw up the whole task.
13. Out of boredom to make up new articles of faith.
14. Vindictiveness
15. To lose sight of the Savior.
16. Letting a quarrel last longer than a day.
17. To reflect and think that if you were somewhere else you would not have to
die, or that things would be different for you; to think that the present lot
which God has given to you can be avoided.
18. For any pretext or whatever reason to give the devil an opportunity to
outwit us, to cast us down or to rob us of our peace.
19. It is not always a bad sign to be troubled by something.
20. To embellish the heathen with names of people, not even those of Luther,
Herrnhut, or Zinzendorf.
Source Unknown.
The Order of the Mustard
Seed founded by Count Zinzendorf had three guiding principles, namely:
1. Be kind to all people.
2. Seek their welfare.
3. Win them to Christ.
Source Unknown.
I was weeping in the most
bitter contrition of my heart, when I heard the voice of children from a
neighboring house chanting, "take up and read; take up and read." I
could not remember ever having heard the like, so checking the torrent of my
tears, I arose, interpreting it to be no other than a command from God to open
the book and read the first chapter I should find. Eagerly then I returned to
the place where I had laid the volume of the apostle. I seized, opened, and in
silence read that section on which my eyes first fell: "Not in revelry and
drunkenness, not in licentiousness and lewdness, not is strife and envy; but
put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill
its lusts." No further would I read, nor did I need to. For instantly at
the end of this sentence, it seemed as if a light of serenity infused into my
heart and all the darkness of doubt vanished away.
Augustine.
The following
biographical/devotional is taken from Prodigals and Those Who Love Them,
Ruth Bell Graham, 1991, Focus on the Family Publishing, Page 3-11:
Few men are so great that
the main course of history is different just because they lived, thought and
spoke. Saint Augustine is one of those few. He is a great "bridge
personality" of history. Christopher Dawson has written of him, in St.
Augustine and His Age, "He was to a far greater degree than any emperor or
barbarian warlord, a maker of history and a builder of the bridge which was to
lead from the old world to the new." In a little room off the King's
Library in the British Museum a small exhibit is devoted to Augustine, who
lived from A.D. 354 to 430. The exhibit consists chiefly of specimens of his
writings, with copies of works that range from the Dark Ages to the first
scholarly edition in the seventeenth century. The display gives some indication
of his extraordinary popularity throughout the age of faith.
Augustine's works were
more widely read than any other author's from the eighth through the twelfth
centuries, and even during the late Middle Ages he was constantly being
rediscovered by clever men.
He speaks to this present
age as mightily and sweetly as he spoke to the age of dying Roman Imperialism
because "hearts speak to hearts," and if ever there was a great heart
to speak, it was his, and if ever there were small and frightened hearts who
need his words, they are ours. But Augustine's early life gave no indication he
was to become such a strong voice of faith. He was born in Tagaste, a small
town in what is known today as Algeria, but during his teenage years his family
moved to Carthage in the part of North Africa that belonged to Rome.
His devout mother, Monica,
taught her young son carefully and prayerfully. His brilliance concerned her
deeply, especially when, as a young man, he cast off his simple faith in Christ
for current heresies and a life given over to immorality.
Later, Augustine wrote:
I could not distinguish
between the clear shining of affection and the darkness of lust. . .I could not
keep within the kingdom of light, where friendship binds soul to soul .. .And
so I polluted the brook of friendship with the sewage of lust. The details of
his sin may differ from ours. (He had a mistress for many years and an
illegitimate son.) But Augustine's story is still the story of many of us: The
loss of faith always occurs when the senses first awaken. At this critical
moment, when nature claims us for her service, the consciousness of spiritual
things is, in most cases, either eclipsed or totally destroyed. It is not
reason which turns the young man from God; it is the flesh. Skepticism but
provides him with the excuses for the new life he is leading. This started,
Augustine was not able to pull up halfway on the road of pleasure; he never did
anything by halves. In the vulgar revels of a wild youth, he wanted again to be
best, to be first, just as he was at school. He stirred up his companions and
drew them after him. They in their turn drew him. Still his mother prayed,
though, as Augustine recalls, it showed no result.
I will now call to mind my
past foulness, and the carnal corruptions of my soul; not because I love them,
but that I may love You, O my God. For the love of Your love I do it; reviewing
my most wicked ways in the very bitterness of my remembrance, that You may grow
sweet unto me (Your sweetness never failing, Your blissful and assured
sweetness); and gathering me again out of my excess, wherein I was torn piecemeal,
while turned from You, the One Good, I lost myself among a multiplicity of
things...I was grown deaf by the clanking of the chain of my morality, the
punishment of the pride of my soul, and I strayed further from You, and You
left me alone, and I was tossed about, and wasted and dissipated, and I boiled
over in my fornications, and You held Your peace, O Thou my tardy joy!...I went
to Carthage, where shameful loves bubbled around me like a boiling oil.
Carthage made a strong
impression on Augustine. For a young man to go from little Tagaste to Carthage
was about the same as one of our youths going from the small community of
Montreat, North Carolina, to Los Angeles. In fact, Carthage was one of the five
great capitals of the Roman Empire. A seaport capital of the whole western
Mediterranean, Carthage consisted of large new streets, villa, temples,
palaces, docks and a variously dressed cosmopolitan population. It astonished
and delighted the schoolboy from Tagaste. Whatever local marks were left about
him, or signs of the rube, they were brushed off in Carthage.
Here Augustine remained
from his seventeenth to his twenty-eighth year. He absorbed all Carthage had to
offer, including the teachings of the Manichaeans (a religious sect from
Persia).
Augustine recalled those
dark days and his mother's continued intercession on his behalf: Almost nine
years passed, in which I wallowed in the mire of that deep pit, and the
darkness of falsehood (Manichaeism)...All which time that chaste, godly and
sober widow...ceased not at all hours of her devotions to bewail my case unto
You. And her prayers entered into Your presence; and yet You suffered (allowed)
me to be yet involved and re-involved in that darkness. He also recalled how
God comforted his mother during that time, showing her that all things would
eventually work together for good. First He gave her a vision: She saw herself
standing on a certain wooden rule, and a shining youth coming towards her,
cheerful and smiling upon her...He having...enquired of her the causes of her
grief and daily tears, and she answering that she was bewailing my perdition,
he bade her rest contented, and told her to look and observe, "That where
she was, there was I also." And when she looked, she saw me standing by her
in the same rule.
Desperate over his
Manichaean heresy, Monica begged a bishop, a man deeply read in the Scriptures,
to speak with her son and refute his errors. But Augustine's reputation as an
orator and dialectician was so great that the holy man dared not try to compete
with such a vigorous jouster. He answered the mother wisely that a mind so
subtle and acute could not long continue in such adroit but deceptive
reasoning. And he offered his own example, for he, too, had been a Manichaean.
But Monica pressed him
with entreaties and tears. At last the bishop, annoyed by her persistence and
moved by her tears, answered with a roughness mingled with kindness and
compassion, "Go, go! Leave me alone. Live on as you are living. It is not
possible that the son of such tears should be lost."
In his twenty-ninth year,
Augustine longed to go to Rome, the most magnificent city in the world, the
seat of learning and, to many, the center of the universe. Fearing for the
spiritual and moral well-being of her son, Monica pled unceasingly with him not
to go. But the day came that she watched with apprehension the tall masts of
the ship in the harbor, as they swayed gently above the rooftops. She had
waited all day with Augustine in the debilitating heat for the right tide and wind
for him to sail to Rome. Augustine persuaded his mother to seek a little rest
in the coolness of a nearby chapel. Exhausted, she promptly fell asleep. At
dawn she awoke and searched the rooftops for the masts of the ship. It was
gone.
But Augustine's heart was
heavy, heavier than the air weighted by the heat and sea-damp -- heavy from the
lie and the cruelty he had just committed. He envisioned his mother awakening
and her sorrow. His conscience was troubled, overcome by remorse and
forebodings. He later wrote: I lied to my mother, and such a mother, and
escaped...That night I privily departed, but she was not behind in weeping and
prayer. And what, O Lord, was she with so many tears asking of You, but that
You would not permit me to sail? But You, in the depth of Your counsels and
hearing the main point of her desire, (regarded) not what she then asked, that
You (might) make me what she ever asked.
Augustine was guided to
Rome and then farther north where, after listening to Saint Ambrose, bishop of
Milan and the most eminent churchman of the day, he left the Manichaeans
forever and began again to study the Christian faith. One day, under deep
conviction: I cast myself down I know not how, under a certain fig-tree, giving
full vent to my tears; and the floods of mine eyes gushed out an
"acceptable sacrifice to You." And, not indeed in these words, yet to
this purpose, spake I much unto You: "and You, O Lord, how Long? How long,
Lord, (will) You be angry, for ever? Remember not our former iniquities,"
for I felt that I was held by them. I sent up these sorrowful words: How long,
how long, "to-morrow, and to-morrow?" Why not now? why not is there
this hour and end to my uncleanness? So was I speaking and weeping in the most
bitter contrition of my heart, when, lo! I heard from a neighboring house a
voice, as of boy or girl, I know not, chanting and oft repeating, "Take up
and read; Take up and read." Instantly, my countenance altered, I began to
think most intently whether children were wont in any kind of play to sing such
words; nor could I remember ever to have heard the like.
So checking the torrent of
my tears, I arose; interpreting it to be no other than a command from God to
open the book, and read the first chapter I should find... Eagerly then I returned
to the place where Alypius (his friend) was sitting; for there had I laid the
volume of the Apostle when I arose thence. I seized, opened, and in silence
read that section on which my eyes first fell: "Not in rioting and
drunkenness, not in chambering and wantonness, not in strife and envying; but
put ye on the Lord Jesus Christ, and make no provision for the flesh..."
No further would I read; nor needed I for instantly at the end of this
sentence, by a light as it were of serenity infused into my heart, all the
darkness of doubt vanished away.
Then putting my finger
between, or some other mark, I shut the volume, and with a calmed countenance
made it known to Alypius. And what was wrought in him, which I knew not, he
thus showed me. He asked to see what I had read: I showed him; and he looked
even further than I had read, and I knew not what followed. This followed,
"Him that is weak in the faith, receive;" which he applied to
himself, and disclosed to me. And by this admonition was he strengthened; and
by a good resolution and purpose, and most corresponding to his character,
wherein he did always very far differ from me, for the better, without any
turbulent delay he joined me.
(Then) we go in to my
mother, we tell her; she (rejoices): we relate in order how it took place; she
leaps for joy, and...blessed You, "Who (are) able to do (more than what)
we ask or think"; for she perceived that You (had) given her more for me,
than she was wont to beg by her pitiful and most sorrowful groanings.
As we know, Augustine
would go on to more than fulfill all his godly mother's hopes and prayers,
becoming a bishop and a defender of the truth. Having come home at last, this
prodigal would help build a house of faith that stands to this day. In the
words of Malcolm Muggeridge: "Thanks largely to Augustine, the light of
the new Testament did not go out with Rome's but remained amidst the debris of
the fallen empire to light the way to another civilization, Christendom."
As for Monica, her work on
earth was done. One day shortly after Augustine's conversion, she announced to
him that she had nothing left to live for, now that she had achieved her
lifelong quest of seeing him come to faith in Christ. Just nine days later, she
died.
In the Bible we read of a
prodigal whose father kept a vigil for his return, seeing him when he was
"yet a great way off." We who are spiritual beneficiaries of
Augustine can be thankful that Monica was an equally loving but not so passive
parent.
Whenever Augustine ran,
she followed him; whenever he came home, she challenged his rebellious ways.
For Augustine, she surely embodied on earth what he and many other prodigals
have learned about our heavenly Father -- a truth best stated in this quotation
from the Confessions: "The only way a man can lose You is to leave You;
and if he leaves You, where does he go? He can run only from Your pleasure to
Your wrath."
J.S. Bach's first
biographer, Forkel, tells that young Johann Sebastian discovered that his
brother had in his music cabinet a special book of compositions by some of the
more established composers of that day, such as Pachelbel, Froberger, Bohm, and
Buxtehude. He wanted to borrow the book, but for some reason his brother
refused. Perhaps brother Johann Christoph was reserving those pieces for his
own study or performances and didn't want the talented youngster in his home to
perfect the works first. Johann Sebastian clearly coveted his brother's book,
however, and in the middle of the night, when everyone else in the house was
asleep, he crept down to sneak the anthology from the cabinet. He took it to
his room and began to copy it by moonlight! It took him six months. Johann
Christoph found out about it...and promptly impounded the copied volume. Johann
Sebastian did not get the book back until his brother died almost a
quarter-century later.