THE NEW SCHAFF-HERZOG
an international movement, even as Enlightenment was later to pervade all Europe. Yet even though many an incentive may have reached Germany from the Puritans, the Labadists, and the Dutch, Pietism was essentially a German movement, not a product of foreign Calvinism.
VI. Later Development: Among the numerous
and divergent factors which finally brought about
the fall of Enlightenment, Pietism was one of the
foremost. Though it could bring to bear neither
theological nor philosophical learning, and though
it was without influence either on great
i. Factors masses or on the rulers of Church and
and State, it at least possessed the power
Growth, which is ever inherent in firm religious convictions and the inward strength of the Christianity for which it stood. Pietism thus became the center for multitudes of members of the State Church who had failed to find in the official clergy, dominated by Enlightenment, the aid to religion which they desired. The new movement, on the other hand, was able to give all who joined it a definite and inspiring aim in the propaganda for the old faith; and there accordingly arose a Pietistic reaction which, hidden at first, grew until it became a potent factor among the national, literary, theological, and ecclesiastical elements which combined for the spiritual and mental regeneration of Germany during the period of the Napoleonic wars. So powerful, indeed, was its influence that it was little less than that which had been exercised by the Pietism of the eighteenth century, even though the changed conditions of the times rendered its external forms less striking. The bond between the Pietism of the eighteenth and that of the nineteenth century was supplied by survivals of the older movement, by the Moravians, and by the Christentumsgesellschaft (see Christentumsgesellschaft, Die Deutsche). From this latter organization German Lutheranism gained an assistance which marked an epoch in its history, especially in view of the foundation of the Basel Bible Society, the Basel Missionary Society, and other religious and philanthropic institutions. The Moravians, or Unity of the Brethren (q.v.), perhaps never exercised a greater influence upon German Protestantism than during the era of Enlightenment. The very remoteness of their settlements gave them protection against the tendencies of the age, and the further they progressed in their tranquil development, the greater was the'confidence of others in their cause. Even in Zinzendorf's time auxiliary societies were formed in England and Holland for the support of their missionary labors, and they were aided by their friends in Germany, especially about the beginning of the nineteenth century, when " awakened " circles became filled with the missionary spirit. Zinzendorf also showed himself disposed to cultivate religious friendship with non-Moravian sympathizers, and from his tours for the furtherance of this end was developed missionary activity among the Lutheran Diaspora, the object being not secession from the State Church, but the formation of circles of Moravian sympathizers within it. In 1775 these affiliated adherents numbered 30,000. The revival type of preaching also renewed the conventicles of the older
Pietism. In Wiirttemberg, indeed, prayer-meetings had never lapsed entirely, but had been conducted chiefly by laymen until a number of pastors, among whom Ludwig Hofacker (q.v.) was prominent, likewise joined the movement. In 1828 the number of those attending conventicles was estimated at 30,000. Swabian Pietism was also powerfully aided by its close affiliations with the Basel Missionary Society, which still finds its chief subsidiary district in Wiirttemberg, whence it is accustomed to call its leaders. So important a center as Basel was bound to affect all German Switzerland; Barbara Juliana von Krudener (q.v.) gave some incentives of a transient kind in this region; and the " awakening " in French Switzerland likewise became a factor as it spread eastward. Besides Bern and Zurich, St. Gall may be noted as the center of a large Pietistic circle formed by the talented Agnes Schlatter. The revival in Bavaria found some Roman Catholic adherents, and Nuremberg also became a Pietistic focus, largely through the merchant Johann Tobias Kiessling. In Baden, the rise of Pietistic sentiment was observed from the time of the " famine years " 1816-17, and it made rapid progress after the union of 1821. In northern Germany, on the other hand, Pietism, except for small scattered groups, succumbed to Enlightenment; and even when this latter movement was approaching its end, the Pietistic cause had no firm hold that could be compared with Pietism in Wiirttemberg. The Reformed Pietism of Rhenish Westphalia, however, experienced a powerful revival through Samuel Collenbusch, Johann Gerhard Hasenkamp, Friedrich Arnold Hasenkamp, Johann Heinrich Hasenkamp, Gottfried Menken, Friedrich Adolf Krummacher, and Gottfried Daniel Krummacher (qq.v.). At the same time the Lutherans at Elberfeld were headed by a pastor, Hilmar Ernst Rauschenbusch, who had been won for Pietism while a student at Halle; the valley of the Wupper remained one of Pietism's surest domains in the nineteenth century; and the movement even gained entrance at Berlin, a center of German Enlightenment, notably through the efforts of the Silesian Baron Ernst von Kottwitz (q.v.) and the preacher Johann Janicke.
It is even more difficult to define modern Pietism than the corresponding movement of the eighteenth century. It forms no organized ecclesiastical body; its individual groups have no fixed mutual relation ; it has no distinct theological tendency; 2. Charac- and large numbers of its adherents do ter of not term themselves Pietists. The old Modern Halle school of Pietism has entirely Pietism, disappeared. The Moravians have formed a distinct church, and have so largely divested themselves of earlier Pietistic characteristics that only in a very limited sense can they now be considered Pietists. The Wiirttemberg branch alone survives, but though it preserves most purely the connecting bond with early Pietism, the territorial limitations of its activity prevent it from serving as a standard to determine the nature of modern Pietism. The transfer of the term Pietism to phases of church life of the nineteenth century shows that the word has lost its original definiteness of meaning. In many instances the modern use of