THE NEW SCHAFF-HERZOG
toms is W E. Griffis, Corea the Hermit Nation, 8th ed., New York, 1907. Perhaps the best view of the Korean is given in J. S. Gale's Vanguard, ib. 1904; cf. the same author's Korean Sketches, Edinburgh, 1898. Consult further: P. Lowell, Choson, The Land of Morning Calm, Boston, 1885; W. R. Carles, Life in Corea, London, 1888 G. W. Gilmore, Korea from its Capital, Philadelphia, 1892 D. L. Gifford, Everyday Life in Korea, New York, 1898 A. Hamilton, Korea, ib. 1904; Mrs. L. H. Underwood, Fifteen Years among the Topknots, ib. 1904; With Tommy Tompkins in Korea, ib. 1905; H. B. Hulbert, Hist, of Korea, 2 vols., London, 1906; idem, The Passing of Korea, New York, 1906 (strongly antagonistic to Japan), with which should be compared G. T. Ladd, In Korea with Marquis Ito, ib. 1908 (with strong bias in favor of Japan, deeply antagonistic if not unfair to Korea); G. H. Jones, Korea, Land, People, and Customs, Cincinnati, 1907; H. G. Underwood, The Call of Korea, New York, 1908; F. A. McKenzie, The Tragedy of Korea, London, 1908.
KORESHAN ECCLESIA, KORESHAN UNITY.
See Communism, II., 4.
KORNTHAL.
A Center of Pietism (§ 1). Doctrine, Government (§ 3). Foundation of the Commu- The First Pastorate (§ 4). nity (§ 2). Subsequent History (§ 5).
Kornthal, a small village near Stuttgart, is noteworthy as the center of Wiirttemberg Pietism. In Wiirttemberg the Pietistic movement, though inspired by Spener and Francke, had retained its individuality, thanks to its nonpolemic i. A Center and popular character and the greater of learning of its theological representa-
Pietism. tives. It also far outlived its Halle counterpart, reaching its acme in the second half of the eighteenth century. It arose under the influence of Johann Michael Hahn (q.v.) who renewed the speculations of Jakob Boehme (q.v.) and gave the Pietistic laity a higher sense of their religious independence. This feeling was increased both by their union with the Christentumsgesellschaft (q.v.) in Basel and by the rise of a school of Biblical supernaturalism. If the latter factor was a distinct weakening of the strict adherence to the Bible taught by J. A. Bengel (q.v.), a further impulse toward decay was given by the rationalizing policy of Frederick I. His oppressive measures, including a rather rationalistic agenda in 1809 and the denial of the right of congregations to refuse unpleasing pastors in 1810, roused an antagonism among the Pietists which was augmented not only by the Swabian tendency to cling to traditional views, but also by their acceptance of Bengel's chiliastic theories, which prophesied the coming of the Millennium in 1836. Partly following the example of the Harmonists (see Communism, II., 6), thousands of Pietists emigrated to southern Russia, their exodus being aided by the repeal of the emigration-laws by William I. on Frederick's death. William sought to stay such emigration, and on Feb. 14, 1817, issued directions to all civil authorities urging them to dissuade would-be emigrants from carrying out their intentions. In reply, the burgomaster of Leonberg, Gottlieb Wilhelm Hoffmann, suggested to the king that as the emigrants sought only religious freedom, they would readily remain if they were permitted to establish congregations which, although independent of the ecclesiastical authorities, would not be essentially severed from the Lutheran Church, whose doctrines they held.
This response of Hoffmann, himself a leader both in Pietism and in political affairs, led the king to request him (Apr. 1) to draw up a scheme for the creation of such congregations; and the burgomaster accordingly formulated a plan (Apr. 14) avowedly based on the Moravian model.
On Sept. 8, 1818, a royal decree permitted the formation of a religious community, and on Jan. 12 1819, Kornthal was purchased, the oratory of the community being dedicated Nov. 7 2. Founda- 1819. In all these transactions Hofftion of the mann acted in concert with other Commu- Pietistic leaders, particularly with nity. Hahn, who was chosen leader of the new community, but died immediately after the purchase of Kornthal. Yet the very presence of such a man implied that the early purpose of the community was widened, and it was no longer its sole intent to protect Lutheranism from the rationalizing influence of ecclesiastical authorities, but to form a body of the truly converted — the keynote of Pietism from its beginning. A certain opposition to the Church developed, partly because a layman was at the head of the new organization, partly because of an ascetic and legalistic tendency in Hahn, combined with the belief in the immediate Second Advent, for which preparation could rightly be made only by gathering together the faithful. Nor was a degree of separatism displeasing to Hoffmann, who throughout his life regarded the Church as an obstacle to all progress of the kingdom of God. Under Moravian influence, he sought especially to make the community a model in industrial undertakings and to render it influential over the people through educational institutions.
To show the harmony of the new body with the established Church, the Augsburg Confession was formally adopted, though the rejection 3. Doc- of the secus docentes was omitted, and a trine, special paragraph was drawn up ex- Govern- pressing abhorrence of all religious ment. intolerance. While, however, the community was not subject to the consistory, but only to the minister of public worship, its adherence to the old ecclesiastical books was not emphasized as clearly as might have been expected. Yet even this was in entire conformity with its Pietistic basis, with its ideal of an apostolic life and the realization of the Sermon on the Mount. This is shown by the program prepared by Hahn in 1817, with its insistence on ecclesiastical discipline, particularly in admission of and exclusion from the community. These latter features, however, involved both legal and ethical problems, the former arising primarily from the economic principles of the community, and the latter from the possible contingency of the breaking up of families because of variance in religious views. On the other hand, they were readily relieved from the obligation to military service or to take oath. The community was empowered to call a regular clergyman who should also inspect schools, etc., and should, in this capacity, be subject to the State Church, though the community was to appoint teachers and choose religious textbooks for the schools. A specifically Pietistic trait was the requirement that laymen should have the