We write to you who are one (or ones) of many who took the time and thought to contact us about our relationship with the Episcopal Church, about the dialogue of the Moravian Church in America (Northern and Southern Provinces) with the Episcopal Church, and possibility of a proposal for full communion. We appreciate your concern and have carefully considered it along with others we have received.

We have given the matter a great deal of thought, discussion, and prayer.  We have talked with the Unity and Ecumenical Affairs Commission about it.  We have considered a range of options as we move forward and have always sought to9 be faithful to Scripture and to our Moravian heritage, especially The Ground of the Unity.

The accompanying statement outlines our present position.

We hope this will be helpful and we will certainly seek to respond to further questions you might have.

Thank you again for contacting us.

The 2002 synod of the Southern Province passed a resolution authorizing a continuing dialogue with the Episcopal Church noting that it “may lead to a future proposal of full communion” between our churches. Since that time life within both the Episcopal and Moravian Churches has changed. In our Province we continue to emphasize the basic belief that grounds our life and witness. We seek to be clear to the world what God’s people believe and proclaim. We give attention to our personal relationships and to unity within our province. The Episcopal Church in the USA is also dealing with matters of unity and the basis for life and ministry.

We are also aware that since our Synod several local partnerships of Moravian and Episcopal Churches have been formed. We appreciate the many personal relationships that have developed through them and we want to encourage them. A dialogue group representing the Moravian and Episcopal Churches has also been meeting for conversation, study, fellowship, and worship, as authorized by synod. There, too, friendships have developed, as they have among those who serve in denominational offices of the Moravian and Episcopal Churches.

In recent months the PEC has received various communications concerning our relationship with the Episcopal Church in the USA. Comments and requests came from both lay and clergy, and, in four cases, actions by Boards of Elders.

PEC received requests for a cessation, suspension, or moratorium on talks. In some cases the request was specifically for an end to talks leading to full communion. These requests clearly opposed the goal of full communion, but did not necessarily oppose any kind of conversation. A few simply asked that all talks be broken off. Some asked for suspension with resumption in the future. Among the reasons given to resume talks in the future were a synod mandate to begin anew, the identification of an entity of the Episcopal Church which reflects same core values as the Moravian Church, or “until a clear direction for both Moravian and Episcopal Churches emerge.”

PEC also received requests for continuation of the dialogue. In one case a Board of Elders declined to support a member’s call for termination of talks. One person urged there not be a “rush to judgment on the matter,” and suggested we consult with our partners in the Evangelical Lutheran Church to see what they are considering. Another person expressed the hope that we could “find a way, by God’s grace, to continue this dialogue.” He went on to say that many in both churches are offended by the decision to consecrate an openly gay bishop, and that when we disagree it is more important than ever to talk even though the desire may be less.

In the light of the above, we as a Provincial Elders’ Conference first of all encourage the personal relationships to continue and we encourage the individuals involved to continue to support and pray for one another.

We have also considered carefully our relationships as denominations. As noted above, the formal talks between our denominations were authorized by our synod with a full communion proposal seen as a possible outcome. A full communion agreement does not mean that either partner endorses, accepts, or agrees with any stance taken by the other partner. Further, each partner retains its own standards for ordination, consecration, and ministry. In view of the present context we ask the members of the dialogue team to continue to meet periodically for mutual support and caring, and for reflection and learning. We ask our Moravian representatives to communicate the following:

A full communion agreement is not a foregone conclusion to these talks. As stated in our synod resolution, the talks “may lead to a future proposal of full communion.”

As a Moravian province we say to a sister denomination, “You have taken an action contrary to our understanding and practice. We cannot agree with or support that action. But we recognize ourselves to be a Church of sinners, requiring forgiveness daily. We recognize, we proclaim that the center of the Holy Scripture is the Word of the Cross. We stand humbly before that cross recognizing our sinfulness, and recognizing that any unity we have is in the crucified one who gave his life for us on that cross. In spite of disagreement, we will continue to meet together at least for a time.”

We take these actions in the light of The Ground of the Unity of the Moravian Church, which includes both a call to unity and a call to humility:

It is the Lord’s will that Christendom should give evidence of and seek unity in Him with zeal and love. In our own midst 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 churches have received many gifts. It is our desire that we may learn from each other and rejoice together in the riches of the love of Christ and the manifold wisdom of God…

In the light of divine grace, we recognize ourselves to be a Church of sinners. We require forgiveness daily, and live only through the mercy of God in Christ Jesus our Lord. He redeems us from our isolation and unites us into a living Church of Jesus Christ.

We confess our shared 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.

And finally, also from The Ground of the Unity:

The Unitas Fratrum recognizes the Word of the Cross as the center of Holy Scriptures and of all preaching of the Gospel and it sees its primary mission, and its reason for being, to consist in bearing witness to this joyful message. We ask our Lord for power never to stray from this.

 

The Provincial Elders’ Conference

January 2004