THE NEW SCHAFF-HERZOG
because of Lutheran appreciation of Moravian missionary activity. The third main division of Pietists was the Unity of the Brethren (q.v.), or Moravians, founded by Zinzendorf.
IV. The Spread of Pietism: Statistics of the spread of Pietism can scarcely be given with any approximation to completeness until preliminary studies, such as have already been begun, shall have been made of the history of the movement in the various localities in which it took root. Such studies, moreover, would doubtless aid in distinguishing the frequently interchanging tendencies proceeding from Herrnhut and Halle respectively. Spener himself, like Francke, sought to find interests in common with other religious bodies and leaders, while Zinzendorf surpassed them both in this regard. The triumph of Pietism over all obstacles, and its spread not only throughout Germany, but even into Switzerland, Holland, England, Denmark, and Russia, was partly due to the wide-spread indifference toward dogmatic formulas that had been discredited through theological wrangling, though it owed its real success to the fact that it was able to offer something not then supplied by the State churches. In addition to preaching, the personal association that was facilitated by the private devotional meetings, and an extensive correspondence dating from the time of Spener, the spread of Pietism was furthered by the influence exerted in filling pastorates and professorships with men sympathetic with the movement. This was particularly the case at Halle, which had a thousand theological students about 1730, while in 1729 an edict of Frederick William I. required all candidates for the ministry in his dominions to study there for two years. The university, therefore, together with Francke's institutions in Halle, developed a powerful influence in behalf of Pietism up to the middle of the eighteenth century; and Francke's journey to South Germany in 1718 still further promoted the cause.
V. The Nature and Significance of Pietism: The wide diversity of opinion, even at the present time, regarding Pietism is due not only to the fact that the movement, as a peculiar concept of Protestant Christianity, is naturally judged according to the dogmatic position of each individual critic, but also
to the very nature of the Pietistic tendi. Com- ency. The mere question of authoriplexity of tative sources for a determination of the Pietism, essence of Pietism involves great difficulties, since the movement produced neither official doctrinal writings nor any principles which, when acknowledged everywhere and at all times, should constitute regular affiliation with the Pietist cause. The sole recourse, therefore, is to the private literature of the movement, which is predominantly devotional. It must, however, be used with caution because of its subjective, transient tone, which is shared by its opponents as well; and purely biographical sources are lamentably scanty. Moreover, Pietism embraced very heterogeneous phenomena, so that it assumed extremely divergent phases in different individuals living at the same time but in different regions, with different antecedents, and under different conditions. It like-
wise underwent the most diverse combinations, to say nothing of the variations which distinguished the chief phases of the movement from each other, or of the development which each of these phases worked out independently.
Claiming possession of pure doctrine, the right administration of the sacraments, and a well-organized establishment as a national Church, Lutheranism had embarked upon a course of development during the seventeenth century in 2. Lutheran which, though the Bible was recognized Orthodoxy as the sole authority and as the first and and highest source of knowledge,
Pietism, its essential content was held to be summarized and contained in definitive dogmas. Where these boons and institutions were unmutilated, the Church professed to supply such a degree of perfection as obviated the necessity of any further development, whether inward or outward. The sole requirements laid upon church-members, accordingly, were recognition of the doctrine of the Church as an authoritative presentation of divine revelation, reception of the proffered Word and sacraments, and obedience to the several ordinances affecting church life. In opposition to this institutional Christianity of the Lutheran Church, which assumed to stand for evangelical Christianity while actually permitting the spiritual life to languish, Pietism emphasized the duty of striving after personal and individual religious independence and collaboration, and declared that religion is something altogether personal, that evangelical Christianity is present only when and in so far as it is manifested in Christian conduct. In the nature of the case, this assertion of the right and of the necessity of personal Christianity implied no attack upon any special doctrines or institutions of the Church, but was rather a protest against Lutheran absolutism. Notwithstanding this, Pietism assumed many phases on the basis of accentuation of personal Christianity. With Spener and Francke, the core of religious life was a firm faith in Providence. The clergy whose training was received at Halle laid the chief stress on conversion. Another principle widely diffused, especially in Moravian circles, was deep love for Jesus, this leading to a revival of the well-known ideals of medieval mysticism. All Pietistic trends and types, moreover, found a common bond in their tendency to seek the normal realization of living piety in a life of intense religious emotion, and to give a permanent place to the keen realization of individual sinfulness and guilt.
Pietistic devotion achieved great and successful
results, which were well merited in so far as the
movement represented a justifiable reaction against
an exaggerated ecclesiasticism. On
3. Disad- the other hand, it was unconscious of vantages of the dangers attending its championship
Pietism, of the rights of individual personalities. In proportion as the experience of regeneration was exalted, the more expedient it seemed to produce, or at least to facilitate, this event by systematic courses of action. But the assumption that religious development was essentially fulfilled in the sphere of religious emotion prepared