Historical Information and How the Moravian Church in Anchorage Responds

A bit of history on the matter of whether or not the Moravian Churches in Alaska should enter into Full Communion status with the ELCA.  Since 1999, while the Moravian Church in America entered full communion status with the Evangelical Lutheran Church of America (ELCA), the Alaska Province has been invited to explore a possibly of entering in some type of Full Communion relationship.  In late autumn 2007, Bishop Keyes, ELCA, Alaska Synod official provided for the Anchorage Moravian Church and Alaska Provincial Board, Inc., a report entitled “Following Our Shepherd to Full Communion”.  This is the Lutheran-Moravian dialogue with recommendations for Full Communion in Worship, Fellowship and Mission.  In response to this information, the elders assured this was on the agenda for AncMC Council that met on January 20, 2008. 

The issue on Full Communion discussion at the Anchorage Moravian Church resulted in  extremely lively and emotionally felt and passionate discussion.  After lengthy debate, a vote was cast with the following result: Twelve (12) members supported entering into dialogue with ELCA - Alaska Synod, and twenty-four (24) voted against entering dialogue. Motion failed.

Before the above vote I presented an introduction to the concept of Full Communion.  In this initial report I mentioned that the stage was being set at Synod 2008 in Bethel for  entering into talks with Bishop Michael Keyes.  The idea of Full Communion is not new and is the result of years of dialogue. Currently the President of Moravian Theological Seminary in Bethlehem, PA is an ELCA member. I also stated that the Northern & Southern Province, Moravian Church in America entered into Full Communion status in August 1999.  I also shared what came out of the talks in the lower 48 States regarding Full Communion:

1. We agree to recognize each other’s baptisms & Holy Communion and extend a welcome to participate in the sacraments together

2. We recognize each other’s Church Polity & Guidelines for Ministry of oversight. We have similar doctrines, discipline of members, and have similar understandings for authorization of persons for ordained and lay ministers

3. We recognize full interchangeability and reciprocity of all ordained ministers of Word and Sacrament, and
4. That the Northern, Southern Provinces in America and the East West Indies have entered into Full Communion and presently invites the Alaska Province to begin talks of entering into Full Communion.

Several of the main thoughts for and against that arose out of the AncMC Council meeting from the General Membership surrounded the following issues.

A Few Arguments against Full Communion by AncMC Members:

1. The sentiment of why should we do it now arose.
2. One member stated that she attended a Lutheran Church service in Anchorage and “I will never go back!”

3. Another member felt that he is “afraid that this sounds more like a merger, like a cooperate take-over”, but does not know if this would be good or bad. We may lose our sense of identity and lose some control over our destiny having to go through the Lutheran Church before we make significant decisions. Do we have to use their worship and educational materials?
4. If we are in Full Communion, it sounds like discrimination; if we do so, we should make this Full Communion available for the other denominations, not just the Lutheran Church.
5. A feeling persists that before any activity with other denomination we must have to go through the Lutheran Church before we can do it.

6.  One of the Church Elders asked, if we do the dialogue, what happens? Do we have the opportunity to say yes or no at some point? “

The general consensus among the membership of the Anchorage Moravian Church seems that there is a marked feeling that we know little of how the Lutheran Church and even the Lutheran Native Church worships in Anchorage.  What are the differences in doctrine?  Also the membership have not had the chance to read the Interchurch Report – “Following Our Shepherd to Full Communion”. There was no defining historical knowledge of the commonalities nor the dissimilarities between the Lutherans and Moravians in Alaska.   

Arguments supporting Full Communion by AncMC Membership:

1. An individual of the Moravian Church in Anchorage says, “We are one in Jesus Christ. The whole world is fragmented. It is good that the churches are considering entering into dialogue.” He supports the talks because this would mean that “we bring each other strengths; we accept one another because there is one God and one Church.”
2. Expression was heard that this is not a “take-over” arrangement. Instead it can be instead a “healthy marriage”, where the Churches compliment each other. He feels that we can keep the same names we have now, but living together we can do more together than as individual churches.
3. When Moravian Pentecost happened in 1727 it also fell upon Moravian believers who worshipped in a Lutheran Church. The Lutheran Church in Europe has been close to the Moravian Church over the centuries, but in the development of the respective denominations in the United States, they did not have the familiarity nor closeness associated with the development of the Churches across the Atlantic Ocean.

After the AncMC annual meeting recognizably it is felt that an ELCA official was not present at our Church Council to answer questions of our membership.  Positive remarks are felt that if we go into Full Communion, it does not prevent us from inviting another church or faith tradition to join our faith group.  A good thing that comes out of this is for the ELCA Alaska synod officials and the Moravian leadership to keep each other informed.  The overall concept of any future agreement means the necessity of sharing of common theological traditions and commitments to mission as one flock under one Shepherd, Jesus Christ. The biggest advantage to the Alaska Moravian Churches could be the full interchangeability and reciprocity of all ordained ministers of Word and Sacrament. Full Communion may give the Alaska Moravian Churches flexibility to function without diminishing the mission to bring the Gospel to Native people in Rural Alaska.

However, as mentioned before as a result of Church Council action on January 20, 2008, the AncMC body by a majority vote are against “entering dialogue” for Full Communion with the ELCA, Alaska Synod.

Alaska Moravian Church Synod 2008 begin’s Talks on Entering Dialogue

On February 6, 2008, in Bethel, Alaska, President of the Alaska Province, The Rev. Peter Green, introduced to the synod floor The Right Reverend Michael Keyes, Bishop of the Evangelical Lutheran Church of America, Alaska Synod.  In attendance were over 70 Moravian pastors, delegates, and treasurers, and guests from the 22 Alaskan Moravian Churches.

Bishop Keyes shared greetings from the five Native Lutheran Churches (Nome, Brevik Mission, Shishmaref and Anchorage communities).  He also shared that there is interest in beginning conversation with native Moravians.  Among other comments shared:  “It’s not about becoming one; instead we must create a bridge of ministry and commitment to Christ’s mission which is part of the heritage of the Lutheran and Moravian Churches.  The AMC has already been a blessing for the Lutheran Church.  The Moravians in Alaska are decades ahead of preparing native people to administer and lead congregations.  We would like to borrow from the Moravians some examples of how the young and old are being taught.  We have learned that you have a special care and ministry in villages that has taken on a dynamic of healing and hope.  We see that you have raised up young people to lead and we are learning from you positive ways of ministering to youth in Alaska.”

The Lutheran Bishop shared that they in turn can help Moravian Church members since they have congregations all over the Mat-Su Valley and Fairbanks.  They have resource dollars that can be leveraged.  One of the thoughts he had is that they may be able to use funds for youth events.  An example cited is “bringing all the Norton Sound young people together with Alaska Provincial Youth in a special retreat in Kenai, Alaska or some other area.”  Ministries are already in place in Fairbanks for youth and adults.  In essence he says they would like to empower our college-aged students through faith-based organized meetings.  The Native culture is written off too soon; maybe what needs to happen is “we can take a step together” in mission at Fairbanks, Anchorage and the Mat-Su Valley.  “Together we can create bridges of relationship through the songs we can sing, scripture shared and through fellowship together.”

Additional comments from the Bishop Keyes:  Education is a big focus.  They have several Lutheran Theological Seminaries.  In Alaska there are 10,000 Lutheran members and among them are 3,000 Alaska Natives.  He says that there are problems in the Church with a disconnect between native elders and young people.  Often-times the youth leave the village and they take on a “false dream or false hope”.  Elders and young people can work together to restore persons and restore the church.

All-in-all Bishop Michael Keyes stated that we can be “good partners, without losing who we are, but really gaining new brothers and sisters, and new friends who care.”  He encourages the Moravian Church to “enter into dialogue, but recognize clearly that the aim is not to formalize a relationship at this time, but to continue to talk about what the Lord Jesus wants to unfold.”

In response to Bishop Michael Key’s remarks on the floor, synod Chairperson, The Rev. Peter Green allowed questions and dialogue to happen.  The following concerns were heard on the synod 2008 floor.

AMC Synod Concerns:  Historical & Theological Stance of Moravians with Other Denominations:

Discussion centered on the political stance of the Moravian Church in America with other denominations.  It was recognized that the concept of unity is discussed in the Book of Order of the Unitas Fratrum.  The Alaska Moravian Church follows its Book of Order that is in line with the Book of Order of the Unity.  Relationships with other churches is spelled out in Chapter 1 –The Unity.  On page two it states, “recognizing the power of the Cross of Christ in reconciling them to one another” and through the experience of Moravian Pentecost “a profound and decisive experience of this unity was given to them”; and “from this experience of conscious unity came zeal and strength to share this fellowship in Christ with other branches of the Church Universal, and joy to serve wherever they found any open door.”

Also stated in the Book of Order of the AMC on Page two and three:  “The Unitas Fratrum cherishes its unity as a valuable treasure entrusted to it by the Lord.  It stands for the oneness of all mankind given by the reconciliation through Jesus Christ.  Therefore the ecumenical movement is of its very lifeblood.  For over five centuries it has pointed towards the unity of the scattered children of God that they may become one in their Lord.”

In the Book of Order entitled The Unitas Fratrum as a Unity, page five it says, “we confess our share in the guilt which is manifest in the severed and divided state of Christendom.  By means of such divisions we ourselves hinder the message and power of the Gospel.  We recognize the danger of self-righteousness and judging others without love”.

Under Part II, Essential Features of the Unity, Chapter One, The Unitas Fratrum and It’s Congregations, page seven it says, “a church is a living one when it:  ministers to its neighbor and seeks brotherhood with all who confess Christ”.

AMC Synod 2008 Decision on Entering Full Communion Dialogue:

After the Book of Order discussion (shown above) Chair Person Green ordered that the Healing Committee will deal further with the issue and if any resolution on Full Communion talks come out of the Synod Healing Committee, the issue will be dealt with on the main synod floor for approval or disapproval.

In the Healing Committee, made up of about fifteen Church delegates, headed up by Bishop-elect The Rev. William Nicholson, discussion was lively and fruitful for continued dialogue.  A recommendation was made by the healing committee to the 2008 Synod floor that the AMC enter into talks with the Lutheran Church.  The resolution #01-08 reads as follows:

Whereas the Evangelical Lutheran Church of America and the Northern and Southern Provinces, the Moravian Church in America entered Full Communion status in Autumn 1999, and

Whereas the Lutheran-Moravian Coordinating Committee is encouraging the Alaska Province to take a similar action, and

Whereas the ECLA, Alaska Synod Bishop, Michael Keyes in encouraging the Alaska Province to enter conversation with native leaders to establish a bridge of ministry where we establish relationship by sharing songs and scriptures, and

Whereas from the Synod floor after the ELCA Bishop’s presentation there has been a positive desire to move forward in discussion with the Lutheran Church,

Now Therefore Be It Resolved that an Alaska Province-Lutheran Advisory Committee be formed made up of the Seminary Dean, Seminary Trustees Chairperson, APB President, Bishop Jacob Nelson, District designees Pastor/Elder (five in number), Provincial Director, and

That Moravians in Alaska Province visit Lutheran Churches during 2008, and

Finally Be It Resolved that Youth concerns be a major focus on future dialogue.

On February 8, 2008, Synod Healing Committee resolution #01-08 was presented to the floor.  After floor discussion the resolution was approved unanimously.

Beginning Dialogue towards Full Communion:

In discussion with Bishop Michael Keys, Bishop Nicholson and APB President decided in May 2008 and finalized in August 2008 that a meeting be set up to initiate Full Communion dialogue on August 26, 2008, 3 PM in Bethel, Alaska.  The Moravians would send in their representatives and the Lutherans will bring in four representatives including Bishop Keys.

In preparation for this Bishop Keys requested from the Lutheran Moravian Coordinating Committee information that will help us begin talks.  This was to include any specific advice including a shortened and simplified summary of the text “Following Our Shepherd to Full Communion”.

More Dialogue on Full Communion:

In my mind this process towards Full Communion is a decision making process.  This means that we will need to discover or define what the main issues are, do some critical thinking on our historical, theological, and current position as a Moravian church in relation with another denomination, present balanced arguments why we should be why we want to be in relationship, be open to discuss arrangements and ideas as to how the relationship can evolve, and respect, honor, and value each other’s viewpoints and work towards an understanding of what Christ wants in our relationship together.

As a Province of the Moravian Unity we are a separate and autonomous entity yet under the umbrella of the Worldwide Unity.  As one of the 19 Provinces, we do have opportunity to enter into talks whenever we see fit.  According to the AMC Book of Order Part III, Constitution of the Unitas Fratrum, Chapter 1, Section B, Tasks, Rights and Duties of the Provinces, subsection #42. (216) Each Province is encouraged to cooperate with other Christian Churches established throughout its general area in dealing with regional problems with confront those Churches as a whole.  From this read, it is my understanding that we have the ok from the Unity to enter talks with a different denomination.  The key thought here is whether we feel that this is in accord with the will and purpose of the Lord of the One Church.  The following represents some thought but remains inconclusive.

1.  What is Full Communion for the Alaska Moravian Church (AMC)?  I don’t know yet, however for the Moravians in the lower 48 States we can learn some of the following:

-It means unity in ecumenical work around the world

-Denominations working together for the sake of the gospel

-A common confessing of the Christian Faith

           -A mutual recognition of baptism and sharing Holy Communion, allowing for Joint worship and an exchangeability of members.

The above thoughts are new concepts for the AMC church leaders and memberships.  During 2008, and to the present time the concept of Full Communion remains only an agreement to enter into talks to see where our Savior leads us.  It’s about, as the Lord Jesus leads, sharing in Singspiration services together and youth activities.

I do know that since the Anchorage Moravian Church exists in Alaska’s largest City- Anchorage, Alaska, we may be seen as a prime area to begin exploring how we may be able to learn from each other.  Since Synod 2008, our Moravian Choir was invited to a Christmas cantata which we participated in.  The Anchorage Native Lutheran pastor in Anchorage is very open for accommodating us in any way.  Our own church was visited by at least one visit by a Lutheran pastor from Teller.  Our evening Singspiration service on Sunday night was graced with a Native Elder from Anchorage Native Lutheran Church.  Since then there has not been much activity.  Possibly it is felt that we have so much on our plate already and it is difficult to relate more.  There also may be limited commonality in the way we worship and express ourselves.  Since August 2008 to the current time, I nor Bishop Michael Keyes have had the opportunity to sit down and discuss where we are.

In light of the ELCA Action of August 23, 2009 Approving same Gender Ordained Clergy, Where Does the Alaska Moravian Church stand?

At the beginning of this article I mentioned the recent decision by the ELCA in America to approve service for clergy who practice homosexual life styles.  For the Elders of the Anchorage Moravian Church this recent action is troubling.  The Elders met on September 13, 2009 and expressed their concerns about a decision made that is not in full agreement with God’s Word as they understand it.

In light of the recent decision made by ELCA Church in America, how will the Alaska  Moravian Church respond?  I believe that I may have some documentation historically to share on this issue.  When the Northern Province of the Moravian Churches in America dealt with the same issue in 2003, the Alaska Provincial Board (APB) met in emergency session on this matter in Bethel, Alaska.  Out of this meeting was issued a letter from the APB President to the Northern Province central offices.  Letter was dated March 12, 2003 and position statement is outlined below:

After much prayer and deliberation, the Provincial Board of the Alaska Moravian Church takes a stand in support of the Bible in regards to homosexual behavior, homosexual unions, and appointment of those who choose to live a homosexual lifestyle to any ministry in the Moravian Church.

Our decision is based on the authority, inspiration, and inerrancy of the Bible, which is the ground of our unity:  “The Holy Scriptures of both the Old and New Testament are and abide the only sources and rule of faith, doctrine, and life of the Unitas Fratrum.”

We view all men and women to be created in the image of God.  Therefore, we view homosexual behavior and unions as sin, opposed to the moral nature of God, that cannot be accepted, tolerated, or condoned, along with any other sin described in Scripture:  Genesis 18:20-21; Leviticus 18:22; Leviticus 20:13; Romans 1:26-27; I Corinthians 6:9-11.

We must hold the teachings of Scripture concerning this sin and not allow the pressures of culture or social tolerance rise above the authority of God’s Word.  Furthermore, the church must not allow those who promulgate homosexuality to be in leadership or ministry.  Matthew 5:17-19; I Timothy 1:5-10.

Those who profess and practice homosexual behavior are people of worth and value, in need of God’s grace.  The church must be willing to extend God’s love to these people, both unsaved and saved, while providing opportunities to repent of the sin of homosexuality.  Galatians 5:1, 13-17.

May God give us all His grace to stand by His Holy Word, fulfilling the great commandment to love and great commission to make disciples.

Through our Lord and Savior Jesus Christ.

The stance of the Alaska Moravian Church Provincial Board is biblical centered and would in effect oppose the action as presented by the ELCA National Conference on August 23, 2009.  It is worthy to mention though that the Alaska leadership are willing to love and accept those who practice the sin of homosexuality, but will not allow them to serve as pastors or church leaders in any capacity as long as they are practicing that type of lifestyle.