THE NEW SCHAFF-HERZOG
after the cause had succeeded in Styria and Carniola, it was carried through in Carinthia. If any Protestant citizen or peasant was not willing to become Catholic, he was expelled, but not before he had paid the tenth part of h;" fortune as a fine. Protestant Bibles, prayer-books, hymn-books, and other books of devotion were burned in great heaps. The Roman Catholics were successful because no one in all three countries thought of resistance after the legal means of petitions and complaints had been exhausted. The nobility remained faithful to the old dynasty, and their entreaties for the persecuted were of no avail. The old concessions were at first left intact for the nobility, but in 1598 their clergymen were expelled from the castles, and they themselves were punished if by any chance they permitted their children to be baptized abroad. Thus the emigration of peasants and citizens was augmented by that of lords and knights. It is impossible to calculate the number of the exiled, but it would have been still larger if there had not been left, especially among the peasants, the hope of better times; " conversion " in most cases was merely external. The harmful effect upon the spiritual development of the country was soon noticeable; there ensued a general spiritual stagnation. The Protestant nobility was tolerated for a time, but when Ferdinand II. stood upon the height of his triumphs in the Thirty Years' War, he ordered their expulsion in 1628.
In this way Inner Austria was purified of heretics. After a few decades everything was apparently quiet, but in Upper Carinthia and Upper Styria it often became evident that Protestantism secretly continued to live; the commissions which were sent out from time to time learned to their consternation that the peasants were not yet converted. In many a home there was found an old Bible, a Protestant hymn-book or book of devotion to which people in unobserved moments looked for guidance and consolation. When Emperor Joseph, in 1781, issued the edict of toleration, hundreds and thousands of Protestants arose to form new congregations. (J. Loseeth.)
Bibliography: Sources are: B. Raupach, Evangelisches Oesterreich, 6 vols., Hamburg, 1732-44; G. E. Waldau, Geschichte der Protestanten in Oesterreich . . 1520 bis auf die neueste Zeit, 2 vols., Anspach, 1784; J. Loserth, Die steierische Religionspacifikation 1572-78, Graz, 1898; idem, in Wiener Archiven, ib. 1898; idem, Briefe und Akten zur steiermarkischen Geschichte, Graz, 1899 (the last three deal especially with the Reformation). Sources for the Counter-Reformation are: D. Rungius, Bericht und Erinnerung von der baptischen Verfolgung, Witten-
berg, 1601; J. Rosolenz, Grundlicher Gegenbericht auf den falschen Bericht . Davidis Rungii, Graz, 1607; G.
Stobaei de Palmaburga, Epistolce ad diversos, Vienna, 1758; Akten und Korrespondenzen zur Geschichte der Gegenreformation in Innerbsterreich, ed. J. Loserth, 3 vols., ib. 1898-1907; Wittelsbacher Briefe, ed. F. Stieve, Munich, 1885-1892.
Consult especially the careful and authoritative studies of J. Loserth: Geschichte der Reformation und Gegenrefornation in den inner osterreichischen Landern, Stuttgart, 1898; idem, Der Huldigungsstreitnach demTode . Karls II., Graz, 1898; idem, in Archiv fiir tisterreichische Geschichte, vols, lxxxiv., Ixxxv., lxxxviii. Also consult: F. von Hurter, Geschichte des Kaisers Ferdinand II., 11 vols., Sehaffhausen, 1850-64; M. Robitsch, Geschichte des Protestantismus in Steiermark, Graz, 1859; B. Czerwenka, Die KhevenhuUer, ib. 1867; M. Philippson, La Contre-Rivolution religieuse au xvi. siecle, Brussels, 1884; L. Schuster,
Filrstbischof Martin Brenner, Graz, 1898; A. R. Pennington, The Counter-Reformation in Europe, London, 1899 ■
F. Ilwof, Der Protestantismus in Steiermark, Graz, 1900-
G. Loesche, Geschichte des Protestantismus in Oesterreich Leipsic, 1902.
INNERE MISSION.
Biblical and Historical Basis (§ 1). Earlier History of the Society (§ 2). Its Objects and Agencies (§ 3). History to 1870 (§ 4). History since 1870 (§ 5).
The phrase innere Mission is applied in Germany
to organized effort to promote the spiritual and
bodily welfare of the destitute and in-
i. Biblical different who are, at least nominally, and within the Church; it is also the name
Historical of a society which has devoted itself Basis. to this work with much success. The need for such " inner " mission work and the actual existence of it is illustrated in Old- Testament history, which shows a service of witnesses ordered by God outside of the law within Israel in the continuous struggle against paganism. The mission of Christ himself was primarily to the people of Israel (Matt. xv. 24, x. 5-6); i.e., it was an inner mission. The apostles were compelled to guard against Judaistic and pagan corruption in the Christian congregations (I Cor. v. 1 sqq., vi. 18; etc.). The acceptance of Christianity as the State religion by Constantine, the development of the Occidental Church into a legal institution and with it the corruption of divine truth by human doctrine and superstition, and the ignorance and demoralization of clergy and laity led, in the medieval Church, to a reaction which culminated in the Reformation — described by Wichern as a great act of the inner mission. After the barren controversies of the dogmaticians in the post-Reformation period, Spenerand Francke gave the first impulse to the renovation of the inner life of Christianity in the return to its sources and to a practical realization of Christian love; but it was not until the French Revolution that, with the revelation of corrupt conditions in Church, State, and society, the need of the specific activity of the inner mission was really felt. Johann Hinrich Wichern (q.v.), the founder of the RauhesHaus in Hamburg (1833), determined, systematized, and secured the success of its work. His stirring appeal to the Protestant Church at the Church Diet held in Wittenberg in 1848 inaugurated a new era. Since then the conviction of the inseparable connection between the inner mission and the Church has spread and influenced both the Church and the social life in various directions.
The first result of Wichern's effort was the organization of the " Central Committee of the Inner Mission of the German Evangelical
2. Earlier Church," which advanced the work of