The difference was that he could not imagine finding that experience within Pietism.
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His faith was grounded in personal Pietism, a doctrine that ignored the political origins of injustice.
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The rulers of Saudi Arabia and Iran, respectively, spread Sunni pietism with a fundamentalist edge, and a brand of Shia Islam that goes long on grievance, victimhood and resistance to the existing world order.
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The Crazy Bitch drawings make mincemeat of Greenbergian flatness, aesthetic pietism, and academic pretentiousness (for starters), indulging in the unschooled pleasures of illusion and decoration, dishing up Lettrist metagraphics by way of the Grateful Dead.
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Though Pietism did not last for a substantial time, numerous new small pietistic resurrections occurred over the next 200 years. In the end, Pietism was never firmly established as a lasting religious grouping.
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Puritanism; Methodical Ethic; Idea of Proof. ::B. Pietism :::Emotionalism; Spener; Francke; Zinzendorf; German Pietism. ::C. Methodism ::D. The Baptism Sects :::Baptist and Quaker; Sect Principle; Inner Worldly Asceticism; Transformation of the World. :V.
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Historian Sydney E. Ahlstrom sees the Great Awakening as part of a "great international Protestant upheaval" that also created pietism in the Lutheran and Reformed churches of continental Europe. Pietism emphasized heartfelt religious faith in reaction to an overly intellectual Protestant scholasticism perceived as spiritually dry. Significantly, the pietists placed less emphasis on traditional doctrinal divisions between Protestant churches, focusing rather on religious experience and affections. Pietism prepared Europe for revival, and it usually occurred in areas where pietism was strong.
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The term praxis pietatis led to naming the later movement pietism.
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In cooperation with Philipp Jakob Spener, whose patron she became, she promoted pietism at the court and the local University. After her death, Ernest Louis turned against pietism. She died in 1705 and was buried in the City Church in Darmstadt.
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From about 1670, Pietism became the dominant flow of German-language hymn literature. Pietism began as an intra-church reform movement, which wanted to break the rationalization of theology, perceived as paralyzed ( from the head to the heart ) and opposed it to a practice of faith based on personal conversion and emotional piety. Philipp Spener published his 1675 Pia desideria. After official rejection, Pietism quickly found its place in private homes, where the pietistic hymn was of central importance.
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Denmark–Norway was among the countries to follow Martin Luther after the Protestant Reformation, and thus established Lutheran Protestantism as official religion in place of Roman Catholicism. Lutheran Protestantism prevailed through most of the union's life span. There was however one other religious "reformation" in the kingdom during the rule of Christian VI, a follower of Pietism. The period from 1735 until his death in 1746 has been nicknamed "the State Pietism", as new laws and regulations were established in favor of Pietism.
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Nordic Language History and Religion/Ecclesiastical History IV: From Pietism to the Present. In: Oscar Bandle at al.
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Under Frederick II, who was skeptical of pietism, his influence sank. He died 19 May 1763 in Königsberg.
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Late orthodoxy was torn by influences from rationalism and pietism. Orthodoxy produced numerous postils, which were important devotional readings. Along with hymns, they conserved orthodox Lutheran spirituality during this period of heavy influence from pietism and neology. Johann Gerhard, Heinrich Müller and Christian Scriver wrote other kinds of devotional literature.
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Auflage 1929; Gießen, 4. Auflage 1987 He was considered a representative and interpreter of the heritage of Lutheran Pietism.
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Pietism became a rival of orthodoxy but adopted some devotional literature by orthodox theologians, including Arndt, Christian Scriver and Stephan Prätorius.
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In Germany, however, reformed Reformed Church's work closely under the control of the government, which distrusted Pietism. Likewise in Sweden, the Lutheran Church of Sweden was so legalistic and intellectually oriented, that it brushed aside pietistic demands for change. Pietism continues to have its influence on European Protestantism, and extended its reach through missionary work across the world.
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Christian Adam Dann (December 24, 1758 - March 19, 1837) was a German Lutheran pastor, theologian, animal welfare writer and supporter of Pietism.
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Then came an era of confessionalization followed by Rationalism, Pietism, and the Great Awakenings. Major movements today include Evangelicalism, mainline denominations, and Pentecostalism.
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Karl Barth, who initially supported pietism, later critiqued radical pietism as creating a move towards unorthodoxy., published in Karl Barth & the Pietists: The Young Karl Barth's Critique of Pietism & Its Response, page 24-25. John Milbank, speaking from the perspective of Radical Orthodoxy sees his critiques as misguided, overlooking how they were able to critique modern philosophy from a theological perspective by questioning the legitimacy of philosophy as "autonomous reason", ultimately leading to the demise of Kantianism. This is then seen by Milbank as the impetus for the quick rise and failure of defenses of critical reason by Fichte, Schelling, and Hegel.
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On the one hand was the high-church emphasis on ritual, with its roots in traditional peasant collective society. Paavo Ruotsalainen (1777–1852) on the other hand was a leader of the new pietism, with its subjectivity, revivalism, emphasis on personal morality, lay participation, and the social gospel. The pietism appealed to the emerging middle class. The Ecclesiastical Law of 1869 combined the two strains.
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Gråkoltarna (approximately: "Greyfrocks", "The Grey Shirts" or "Grey Robes") was a religious mystic-apocalyptic sect within Radical Pietism, active in Stockholm in Sweden in the 1730s.
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Gunnila Grubb (13 January 1692, Stockholm – 20 August 1729, Stockholm) was a Swedish writer. She wrote spiritual songs inspired by Pietism and Mysticism.Ann Öhrberg (2001). Vittra fruntimmer.
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Neumann was a pronounced opponent of Pietism and outspoken critic of Philipp Spener. Neumann was buried in Wittenberg's Schlosskirche, not far from the grave of Martin Luther.
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Dann was one of the earliest Pietists to write about animal welfare.Ingesman, Per. (2016). Religion as an Agent of Change: Crusades – Reformation – Pietism. Brill Publishers. p. 224.
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Alfred Kämpe, "Främlingarna på Skevik" (1924) Radical Pietism's role in the emergence of modern religious communities has only begun to be adequately assessed, according to Hans Schneider, professor of church history at the University of Marburg, Germany.German Radical Pietism, by Hans Schneider . However, this statement refers to the early era of Radical Pietism up to around 1715 while meanwhile the later era has been covered by numerous studies.
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In Germany it was partly a continuation of mysticism that had emerged in the Reformation era. The leader was Philipp Spener (1635-1705), They downplayed theological discourse and believed that all ministers should have a conversion experience; they wanted the laity to participate more actively in church affairs. Pietists emphasized the importance of Bible reading. August Hermann Francke (1663-1727) was another important leader who made the University of Halle the intellectual center.F. Ernest Stoeffler, German Pietism During the Eighteenth Century (Brill Archive, 1973)Richard L. Gawthrop, Pietism and the Making of Eighteenth-century Prussia (Cambridge UP, 1993) Pietism was strongest in the Lutheran churches, and also had a presence in the Dutch Reformed church.
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The last prominent orthodox Lutheran theologian before the Enlightenment and Neology was David Hollatz. A later orthodox theologian, Valentin Ernst Löscher, took part in a controversy against Pietism. Mediaeval mystical tradition continued in the works of Martin Moller, Johann Arndt and Joachim Lütkemann. Pietism became a rival of orthodoxy but adopted some orthodox devotional literature, such as those of Arndt, Scriver and Stephan Prätorius, which have often been later mixed with pietistic literature.
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Philipp Spener the founder of Pietism. The First Great Awakening was a wave of religious enthusiasm among Protestants in the American colonies c. 1730–1740, emphasising the traditional Reformed virtues of Godly preaching, rudimentary liturgy, and a deep sense of personal guilt and redemption by Christ Jesus. Historian Sydney E. Ahlstrom saw it as part of a "great international Protestant upheaval" that also created pietism in Germany, the Evangelical Revival, and Methodism in England.
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Latourette, Kenneth Scott. Christianity in a Revolutionary Age, Volume II, The Nineteenth Century in Europe. Westport, Connecticut: Greenwood Press. p. 165. It developed from both German Neo-Lutheranism and Pietism.
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Pietism became a rival of orthodoxy but adopted some orthodox devotional literature, such as those of Arndt, Christian Scriver and Stephan Prätorius, which have often been later mixed with Pietistic literature.
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Band 36 – 2010. Vandenhoeck & Ruprecht. pp. 120–123. He studied theology at Württemberg but also took interest in anatomy and natural science. Weigen became a pastor and advocate of pietism in Leonberg.
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Ingesman, Per. (2016). Religion as an Agent of Change: Crusades – Reformation – Pietism. Brill Publishers. p. 225. Smith was influenced by a 1711 work by Adam Gottlieb Weigen, another early animal rights writer.
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Grubb was a member of the circles of radical members of Pietism and the Moravian Church. She is referred to as an example of the strong role females could play within these movements.
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Damsholte, 2004. 16 pp. Altarpiece painting of Christ on the cross (1993) by Sven Havsteen-Mikkelsen The austerity of Lutheran pietism is ubiquitous. The short benches are designed to keep their occupants awake.
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All this is seen as culminating in the especially radical pietism in Kierkegaard, especially in his critique of Hegel. Further, he sees the theological content of radical pietism as forcing post Kantian idealisms to remain somewhat theological and characterizing certain central elements of modern philosophy, including "the priority of existence over thought; the primacy of language; the 'ecstatic' character of time; the historicity of reason; the dialogical principle; the suspension of the ethical; and the ontological difference.", pages 22-23.
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Originating in the Mennonite movement, they were subsequently influenced by Radical Pietism, which found its way into the Mennonite colonies of the southern Russian Empire now known as Ukraine. Mennonite immigrants from West Prussia who had been influenced by pietistic leaders transplanted those ideas to the large Molotschna colony. The pastor of a neighboring congregation, Eduard Wüst, reinforced this pietism. Wüst was a revivalist who stressed repentance and Christ as a personal savior, influencing Catholics, Lutherans and Mennonites in the area.
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Reinhard Breymayer (4 January 1944 – 13 August 2017)Death notice, Stuttgarter Zeitung, 18 August 2017 was a German philologist, researcher into pietism and specialist on the history of rhetoric. His published output is considerable.
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Goethe visited the monastery and praised the school and Steinmetz.Holstein, p. 19. The monastery had become a centre of Pietism; the school was closely associated with August Hermann Francke's Franckesche Stiftungen in Halle,Holstein, p. 14.
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Theological underpinnings influenced the narrative point of view used, with Pietism especially encouraging the use of the first person singular. In the last several centuries, many songs from Evangelicalism have been translated from English into German.
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Old Order River Brethren young man Old Order River Brethren women The Old Order River Brethren are a small Old Order Christian denomination with roots in the Mennonite church and German Radical Pietism through the Schwarzenau Brethren.
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Meyer (1985, 13). As a child he had a keen interest in natural science, photography, and religion (following his mother's Pietism).Meyer (1985, 12–13). His mother, Strindberg recalled later with bitterness, always resented her son's intelligence.
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Lutheran Theology after 1580 article in Christian Cyclopedia Sophie Magdalene expressed her Pietist sentiment in 1737 by founding a Lutheran convent. Late orthodoxy was torn by influences from rationalism, philosophy based on reason, and Pietism, a revival movement in Lutheranism. After a century of vitality, the Pietist theologians Philipp Jakob Spener and August Hermann Francke warned that orthodoxy had degenerated into meaningless intellectualism and formalism, while orthodox theologians found the emotional and subjective focuses of Pietism to be vulnerable to Rationalist propaganda.Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p.
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Gregory, Andrew (1998), Handout for course 'The Scientific Revolution' at The Scientific Revolution In his theory, Robert K. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, George (1992), The Merton Thesis: Oetinger and German Pietism, a significant negative case, Sociological Forum (Springer) 7 (4), pp.
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Pietism, a reformist group within Lutheranism, forged a political alliance with the King of Prussia based on a mutual interest in breaking the dominance of the Lutheran state church. The Prussian Kings, Calvinists among Lutherans, feared the influence of the Lutheran state church and its close connections with the provincial nobility, while Pietists suffered from persecution by the Lutheran orthodoxy. Bolstered by royal patronage, Pietism replaced the Lutheran church as the effective state religion by the 1760s. Pietist theology stressed the need for "inner spirituality" (), to be found through the reading of Scripture.
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Rationalist diocesan chapter begun to dislike Hedberg's activity because of his Pietism and he was transferred first to Paimio 1838 and 1840 as prison chaplain in Oulu. In 1842 he became temporary curate in Replot and in 1843 parish priest in Pöytyä. In 1853 he became vicar in Kaarina, and in 1862 vicar at Kimito Church in Kimito. Gradually, Hedberg discovered Lutheranism without any "order of salvation" from Martin Luther's postil and abandoned Pietism including books of Arndt and Spener among others, which had formerly been his spiritual authorities.
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The revival ultimately spread to 25 communities in western Massachusetts and central Connecticut until it began to wane by the spring of 1735. Edwards was heavily influenced by Pietism, so much so that one historian has stressed his "American Pietism". One practice clearly copied from European Pietists was the use of small groups divided by age and gender, which met in private homes to conserve and promote the fruits of revival. At the same time, students at Yale University (at that time Yale College) in New Haven, Connecticut, were also experiencing revival.
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Gregory, Andrew (1998), Handout for course 'The Scientific Revolution' at The Scientific Revolution In his theory, Robert K. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, George (1992), The Merton Thesis: Oetinger and German Pietism, a significant negative case, Sociological Forum (Springer) 7 (4), pp.
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The most productive poet of pietistic hymns was Nikolaus Ludwig von Zinzendorf; he wrote about 3000 songs. The Reformed Joachim Neander ("Lobe den Herren, den mächtigen König der Ehren") and the Reformed mystic Gerhard Tersteegen ("Ich bete an die Macht der Liebe") wrote many hymns that are still popular today. The most important hymn book of Pietism was the Freylinghausen hymnal published in Halle in 1704, which contained about 1,500 songs in two volumes. Pietism was of great importance to hymn writing until the end of the eighteenth century.
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Brethren in Christ U.S. logo The Brethren in Christ Church (BIC) is an Anabaptist Christian denomination with roots in the Mennonite church, Radical Pietism, and Wesleyan holiness. They have also been known as River Brethren and River Mennonites.
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Nonetheless, Witte managed to become the German-speaking chaplain of Ulrika Eleonora. In 1721 he was appointed Bishop of Turku. Archbishop Mathias Steuchius consecrate him bishop in Uppsala Cathedral on October 8, 1721. He firmly resisted Pietism and pursued purity.
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The Foundations formed a global correspondence network that spread the reform plans of Halle Pietism all over the world. Evidence of this can still be found today in many European countries, in South India, Russia, Poland and the United States.
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He left for Hamburg because of theological disputes. (As an adult, he would become a vehement opponent of Pietism). He died in Hamburg as an honoured main pastor. His grave in the St. Jacobi Church was destroyed during World War II.
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Jauss was born in Göppingen, Württemberg, Germany, and died on 1 March 1997 in Constance, Germany. His family came from a long line of teachers. His religious background was pietism. Jauss’s Gymnasium studies took place in Esslingen and Geislingen between 1932 and 1939.
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Encyclopædia Britannica Inc., 2013. Web. 25 May 2013 He was raised in Pietism, which influenced his viewpoints on the world. His interests in chemistry were due to the influence a professor of medicine, Jacob Barner, and a chemist, Johann Kunckel von Löwenstjern.
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The city of Kristiansund. Christian VI's silver coin dating from 1736. To posterity Christian VI is known foremost as a religious ruler. He was deeply devoted to Pietism, and during his entire reign he tried to impart its teachings to his subjects.
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In 1711, Weigen authored De Jure Hominis in Creaturas. It has been described as "the first work ever to deal with the topic of animal rights as a general theme."Ingesman, Per. (2016). Religion as an Agent of Change: Crusades – Reformation – Pietism.
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Sophie Magdalene's religiosity and strong influence of Pietism was expressed when in 1737 she founded at Vallø Castle the Noble Vallø Foundation for Unmarried Daughters (Danish: Det Adelige Stift Vallø for ugifte døtre), a home for aging and aristocratic unmarried women. Despite their Pietism, however, the royal couple loved the splendor and luxury; King Louis XIV of France was their great princely role model. Sophie Magdalene made the most of her position as queen in matters of rank, precedence and ceremony, and the court life was a mixture of subdued religious puritanism and ceremonious pomp. The queen was also accused of creating a certain isolation around the royal family.
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Late Orthodoxy was torn by influences from rationalism, philosophy based on reason, and Pietism, a revival movement in Lutheranism that sought to emphasise the importance of personal devotion, morality, emotions, and the study of Scripture. After a century of vitality, the Pietist theologians Philipp Jakob Spener and August Hermann Francke warned that Lutheran orthodoxy degenerated life-changing scriptural truth into meaningless intellectualism and Formalism. Pietism increased at the expense of orthodoxy, but their emphasis on personal morality and sanctification came at the expense of teaching the doctrine of justification. The Pietisitic focus on stirring up devout emotions was susceptible to the arguments of rationalist philosophy.
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Pietism was originated in 18th-century Germany and was emulated in neighboring countries. It had a major impact in England and North America, where it affected the Methodist movement and a series of revival outbursts known as the Great Awakening in the United States. It involved an intense internal focus on sin and salvation through Christ, and in the form of evangelicalism, remains a powerful force in Protestantism well into the 21st century. Pietism emphasize the value of revivals, leading to the born-again experience, and inspired its followers to set high moralistic standards for public behavior, as in such areas as opposition to alcohol and slavery.
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The old Dome of Turku, Finland The Castle of Turku, where Lars Ulstadius was imprisoned the first three years of his life sentence. Lars Ulstadius (circa 1650, Oulu, Finland–1732, Stockholm 1732), was a Finnish pietist, who personified the first appearance of radical pietism in Finland.
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The Mennonite Brethren Church emerged among Russian Mennonites who accepted Radical Pietism. Due to the belief in evangelism heralded by Radical Pietists, the Mennonite Brethren are characterized by their emphasis on missionary work. As with other Radical Pietists, the Mennonite Brethren emphasize a personal conversion experience.
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Essen was born in Oravais, Vaasa Province. His parents were lieutenant Otto Mauritz von Essen, a member of the Essen family, and Brita Christina née Thodén. Essen got the first influence of Pietism from a well-known preacher, Jonas Lagus. He did his matriculation exam in 1830.
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The Michael Hahn’sche Community (Michael Hahn’sche Gemeinschaft), also known as the Hahn’sche Brüder (Hahn’sche Brethren) or Michelianer (Michelians), is a movement of evangelical Christians founded by Johann Michael Hahn and arising from Swabian Pietism. It consists of 225 local communities, most of them in Baden-Württemberg.
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Martin Gierl, Pietismus und Aufklärung: theologische Polemik und die Kommunikationsreform der Wissenschaft am Ende des 17. Jahrhunderts, Vandenhoeck & Ruprecht, 1997 (Pietism and enlightenment, theological polemic and the reform of science communication end of the 17. century). It is a part of the forces that lead to modernity.
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This sentimental, anti-intellectual form of pietism is seen in the thought and teaching of Zinzendorf, founder of the Moravians; but more intellectually rigorous forms of pietism are seen in the teachings of John Wesley, which were themselves influenced by Zinzendorf, and in the teachings of American preachers Jonathan Edwards, who restored to pietism Gerson's focus on obedience and borrowed from early church teachers Origen and Gregory of Nyssa the notion that humans yearn for God, and John Woolman, who combined a mystical view of the world with a deep concern for social issues; like Wesley, Woolman was influenced by Jakob Böhme, William Law and The Imitation of Christ. The combination of pietistic devotion and mystical experiences that are found in Woolman and Wesley are also found in their Dutch contemporary Tersteegen, who brings back the notion of the nous ("mind") as the site of God's interaction with our souls; through the work of the Spirit, our mind is able to intuitively recognize the immediate presence of God in our midst.
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Nils Engelhart had several priesthood assignments in Nordmøre and Romsdal in subsequently years. Engelhart was an active participant of the pietist association Syvstjernen, along with his friend Thomas von Westen. The influence from Syvstjernen marked a beginning of the Pietism movement in Norway. Engelhart died in Veøy in 1719.
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Labadie combined the influences of Jansenism, Precicianism,Can These Bones Live?, F. Ernest Stoeffler, Christian History, Volume V, No 2 1986, page 5 and Reformed Pietism, developing a form of radical Christianity with an emphasis upon holiness and Christian communal living. Labadie's teachings gained hold in the Netherlands.
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The Sickness Unto Death As we must overcome levelling,Barnett, Christopher. Kierkegaard, pietism and holiness, p. 156. Hubert Dreyfus and Jane Rubin argue that Kierkegaard's interest, "in an increasingly nihilistic age, is in how we can recover the sense that our lives are meaningful."Wrathall, Mark, et al.
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Johanna Charlotte Unzer was born in the center of pietism, Halle an der Saale. Her father was an organist, composer, and music teacher who studied with Johann Sebastian Bach. Her mother was from a line of clock makers. Her education did not take off until her teenage years.
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A sermon he gave in 1830 influenced Charlotte Reihlen the future founder of the Stuttgart Deaconess Institute so much that she converted to Pietism. Dann died at the age of 78 on March 19, 1837 in Stuttgart. He was buried in Department 5 at the Fangelsbachfriedhof in Stuttgart.
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Gregory, Andrew (1998), Handout for course 'The Scientific Revolution' at The Scientific Revolution In his theory, Robert K. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, George (1992), The Merton Thesis: Oetinger and German Pietism, a significant negative case, Sociological Forum (Springer) 7 (4), pp. 642–660 Protestant values encouraged scientific research by allowing science to study God's influence on the world and thus providing a religious justification for scientific research.
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Wilson & Denis. Louis Pojman has suggested four strong influences on Kant's ethics: # Lutheran Pietism, to which Kant's parents subscribed, emphasised honesty and moral living over doctrinal belief, more concerned with feeling than rationality. Kant believed that rationality is required, but that it should be concerned with morality and good will.
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Her background made her a worldly, spirited person. A contemporary noted that Oline yearned for more than a life among sturdy but uneducated farmers. Reverend Muus, deeply religious and uncompromising in matters of faith, impressed those who met him. Nevertheless, the minister's unbending pietism and stern manner earned him critics.
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Hans Nielsen Hauge (3 April 1771 – 29 March 1824) was a 19th-century Norwegian Lutheran lay minister, spiritual leader, business entrepreneur, social reformer and author. He led a noted Pietism revival known as the Haugean movement. Hauge is also considered to have been influential in the early industrialization of Norway.Steinar Thorvaldsen.
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Fuerbringer, L., Concordia Cyclopedia Concordia Publishing House. 1927. p. 426 The last prominent orthodox Lutheran theologian before the Enlightenment and Neology was David Hollatz. A later orthodox theologian, Valentin Ernst Löscher, took part in a controversy against Pietism. Mediaeval mystical tradition continued in the works of Martin Moller, Johann Arndt and Joachim Lütkemann.
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Minneapolis: Fortress Press, 2002. p. 180. This Awakening also swept through Scandinavia, influenced by both German Neo-Lutheranism and Pietism. Danish pastor and philosopher N. F. S. Grundtvig reshaped church life throughout Denmark through a reform movement beginning in 1830. He also wrote about 1,500 hymns, including God's Word Is Our Great Heritage.
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Interdisziplinäre Schriftenreihe für Theologie und Linguistik. Between 1982 and 2000 he was part of the editorial committee for the journal Aries (Paris- Sorbonne). In 1992 he became a producer of the annual news journal . In total, Breymayer has authored more than 200 published works, concentrating on pietism, rhetoric and German-language philology.
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Johanna was a shy, retiring and deeply religious woman—although famed for her sharp tongue in later life—and in his public life, Bismarck was sometimes accompanied by his sister Malwine "Malle" von Arnim. Bismarck soon adopted his wife's Pietism, and he remained a devout Pietist Lutheran for the rest of his life.
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There is a strong heritage of pietism and evangelicalism in the church. In 2009, it reported 15,632 baptized members.LWF Statistics 2009 The church in its present form was established after World War I, but its origins can be traced to the 16th century. Lutheranism started to spread over Cieszyn Silesia during Luther’s lifetime.
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Emilie Juliane was educated at Rudolstadt with her cousins under the care of Ahasuerus Fritsch and other teachers. She received a good education in religion, Latin, history, among other sciences. She is regarded as a forerunner of pietism. On 7 July 1665, she was married to her cousin, Count Albert Anton II of Schwarzburg- Rudolstadt.
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Carl Gustaf von Essen (20 March 1815 - 22 July 1895) was a Finnish Pietistic priest. Essen got into influence of Pietism at an early age. He studied theology but his views which differed from the official line of the church delayed his ordination. As a priest, Essen was an active member in the Pietistic movement.
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Pastorius married Ennecke Klostermanns (1658–1723) on November 6, 1688. They had two sons: Johann Samuel Pastorius (1690–1722) and Heinrich Pastorius (1692–1726). Though raised as an upper-class Lutheran, he converted to Lutheran Pietism as a young adult in Germany. He grew increasingly liberal in Pennsylvania, espousing universalism and moving close to Quakerism.
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The rise of pietism in the eighteenth century led to an even greater dominance of hymns, and many of the Reformed reintroduced hymns in the early eighteenth century. Hymnody became acceptable for Presbyterians and Anglicans around the middle of the nineteenth century, though the Reformed Presbyterians continue to insist on exclusive a cappella psalmody.
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Schultz was born 25 September 1692 in Neustettin (Szczecinek). He studied at the University of Halle-Wittenberg philosophy under Christian Wolff and divinity. At this time he followed August Hermann Francke's pietism. In 1723, having declined becoming a professor, he became educator at the Berlin Cadet Corps and in 1724 field preacher in Mohrungen.
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Johann Christian Nehring (29 December 1671 – 29 April 1736) was a German Rektor, supervisor or orphanages, Lutheran minister and hymnwriter. He is known as the author of hymn stanzas that were included in "Sonne der Gerechtigkeit" in 1932. Nehring was born in Goldbach, Thuringia. He first studied medicine, but was influenced by pietism, as taught by August Hermann Francke.
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" Some Marxist film critics, however, wrote unfavorable reviews. Oswald Stack criticized the film's "abject concessions to reactionary ideology." In response to criticism from the left, Pasolini admitted that, in his opinion, "there are some horrible moments I am ashamed of. ... The Miracle of the loaves and the fishes and Christ walking on water are disgusting Pietism.
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He led educational activity, published Polish magazines and learned the Polish language. In 1730 he was expelled (with pastors Johann Adam Steinmetz and Jan Muthmann) from the Austrian monarchy for being in favour of the Pietism movement. He stayed in Germany until 1742. After returning, he became a pastor in Tarnowskie Góry where he died on March 25, 1756.
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But German philosophy was becoming internationally important at this same time. Gadamer notes one less-known exception—the Württemberg pietism, inspired by the 18th century Swabian churchman, M. Friedrich Christoph Oetinger, who appealed to Shaftesbury and other Enlightenment figures in his critique of the Cartesian rationalism of Leibniz and Wolff, who were the most important German philosophers before Kant.
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Genuine piety was found almost solely in small Pietist gatherings. However, some of the laity preserved Lutheran orthodoxy from both Pietism and rationalism through reusing old catechisms, hymnbooks, postils, and devotional writings, including those written by Johann Gerhard, Heinrich Müller, and Christian Scriver.Devotional Literature Project Aside from that, however, Lutheranism vanished in the wake of rationalist philosophy.
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There was an Amish farm ("cense" in the local way of speaking) called Sommerhof in La Haute Goutte. Beginning in 1763, many emigrants traveled to the United States to the state of Pennsylvania aboard ship Princess Augusta. The 19th century emigrants went to Ohio and Illinois. It was a land of Lutheran pietism and religious intolerance.
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Jacob Kærup (13 September 1682-29 August 1751) was a Danish theologian and priest. He served as a Bishop of the Diocese of Christianssand from 1733 until his death in 1751. He was one of the most diligent and conscientious bishops in the era of state-run pietism during the 1700s in Denmark-Norway under King Christian VI.
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GKI values its theological heritage which originates from Pietism, Calvinism (both Hervormd and Gereformeerd) and Methodism, but prominently classified as mainline Protestant. GKI is doing theology in the context of a church living in the midst of Muslim community. GKI deliberately discontinued its ethnic bond, i.e., (Indonesian Chinese) to be a multi-ethnic national church in 1958.
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Justus Jonas introduced the Reformation into Halle, and his friend Martin Luther preached in the church. George Frideric Handel was baptized here and received his first organ lessons. Johann Sebastian Bach inspected the new organ, and his son Wilhelm Friedemann Bach was an organist. The beginnings of both pietism and Enlightenment were connected to the church.
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Natzmer, who converted King Frederick William I of Prussia to Pietism,MacDonogh, p. 68 supported the Pietists in their attempts to rid the army of vices, such as drinking, gambling, and brothels.MacDonogh, p. 26 After Crown Prince Frederick's unsuccessful flight from his father, Natzmer was ordered to apprehend Frederick's friend and conspirator, Hans Hermann von Katte.
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Isaac Watts, an early eighteenth- century English Congregationalist minister, translated psalms much more freely than his predecessors. Some complained that his psalms were not translations at all, but paraphrases. Watts also wrote many hymns, many of which imitated the psalms. The rise of pietism in the eighteenth century led to an even greater dominance of hymns.
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In order to curb Pietism several royal decrees and parliament acts were issued in the 18th century; they forbade Swedish citizens to practice any religion besides mandatory Lutheran Sunday mass and daily family devotions. Without the presence of a Lutheran clergyman public religious gatherings were forbidden. It remained illegal until 1860 for Lutheran Swedes to convert to another confession or religion.
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In 1709, he was appointed vicar of Veøy in Romsdal. Along with his friend and fellow priest Nils Engelhart, von Westen was an active participant of an association of priests which they named Syvstjernen. Established in 1713, Syvstjernen was an association of the seven priests in Romsdal. The group met regularly to establish mutual support and to advance the principals of Pietism (Pietismen).
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The Berlin Missionary Society was one of four German Protestant mission societies active in South Africa before 1914. It emerged from the German tradition of Pietism after 1815 and sent its first missionaries to South Africa in 1834. There were few positive reports in the early years, but it was especially active 1859-1914. It was especially strong in the Boer Republics.
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A Multicultured Land. (Ed. by Chris Hann and Paul Robert Magocsi). Toronto — Buffalo — London 2005. pp. 83-103. # Історіософія Гердера як синтез раціоналізму і пієтизму та її вплив на українську і російську історіографію (The Historiosophical Vision of Johann Gottfried Herder as the Synthesis of Rationalism and Pietism and its Influences on the Ukrainian and Russian Historical Thought // Український археографічний щорічник.
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Major Protestant orientations and their relationships to each other. However, the actual history of influences is more complicated due to the influence of Nicodemites. For example, in areas where open Calvinism was outlawed, Crypto- Calvinists within Lutheran churches continued to exert an influence. Additionally, later cross denominational movements such as Pietism, Rationalism, and the Charismatic Movement complicate the history of Protestant traditions.
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Wulf moved to Copenhagen to keep household for her brother Conrad, a clerk at the royal court, from the border to Germany, where pietism was strong. She married the builder Mathias Wulf (1690–1728) in ca. 1714. She was the maternal grandmother of Johannes Ewald. During the great plague of 1711, she translated the pietistic Seelen- Schatz by C. Scriver to Danish.
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Essen started his clerical career working as priest in west Uusimaa. Later he moved to Ostrobothnia to Ylihärmä and Ilmajoki where Pietism was in upswing. He took actively part in the movement. He criticised strongly new church order proposal of 1847, proposed by Johan Jakob Nordström; according to Essen it included such elements of hierarchy which the Pietistic movement could not accept.
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In 1751 the University of Tübingen conferred upon him the degree of Doctor of Divinity. He died in Stuttgart, aged 65. Bengel carried on an 18-year-long controversy with Nicolaus Ludwig, Count von Zinzendorf, leader of the Moravian Brethren from Herrnhut in Saxony. This led to a break between the Moravian Brethren and the dour Pietism typical of Württemberg, represented by Bengel.
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The Countess Ämilie Juliane von Schwarzburg-Rudolstadt, born to a noble family, received a good education in religion, Latin, history, among other sciences. She married, in 1665, to Count Albert Anton. Regarded as a forerunner of pietism, she wrote 587 extant songs, including Lutheran hymns such as "". The hymn's dated autograph is held by the Kirchenbibliothek zu Gera (Church library at Gera).
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Multiconfessional villages appeared, particularly in the region of Alsace bossue. Alsace became one of the French regions boasting a thriving Jewish community, and the only region with a noticeable Anabaptist population. Philipp Jakob Spener who founded Pietism was born in Alsace. The schism of the Amish under the lead of Jacob Amman from the Mennonites occurred in 1693 in Sainte-Marie-aux-Mines.
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In 1708, the Kingdom of Prussia was devastated by plague, especially its easternmost part, where Prussian Lithuanians lived. About 50% of Prussian Lithuanians died. To compensate for the loss, King Frederick II of Prussia invited settlers from Salzburg, the Palatinate, and Nassau to repopulate the area. Many of these Lutherans were members of the Pietism movement, which then spread among Prussian Lithuanians.
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His main writing in this controversy is Pietism och Christendom (1845) where he criticised Philipp Jacob Spener, Rambach, Johann Philipp Fresenius, Anders Nohrborg and Henric Schartau. In 1855 Hedberg published a book against the teaching of the Baptists. Hedberg published several religious newspapers for his readers. He kept reading neo-Lutheran theology, Martin Luther and evangelical Roman Catholics Martin Boos and Johannes Gossner.
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It emerged from the German tradition of Pietism after 1815 and sent its first missionaries to South Africa in 1834. There were few positive reports in the early years, but it was especially active 1859–1914. It was especially strong in the Boer republics. The World War cut off contact with Germany, but the missions continued at a reduced pace.
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As Bishop of Trondhjem, Bugge gave the sermon at the coronation of the new King Karl Johan on 7 September 1818 at the Nidaros Cathedral. Bugge published a missionary magazine, Efterretninger om Evangelii Fremgang i alle Verdens-Dele (1821–22). He later showed sympathy for the Pietism movement and defended Haugean lay preachers. In later years, Bugge was bothered by impaired health.
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After graduation, he received a scholarship in 1736 to study at the University of Königsberg. For four years he studied Lutheran theology. His world view was shaped by the classical curriculum, required Lithuanian studies, and the Pietism movement. He learned Greek, Latin, French, and Hebrew languages, and studied the writings of classical authors such as Homer, Hesiod, Horace, and Virgil.
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Boltzius was born at Forst in Lower Lusatia, a town southeast of Berlin, Germany. His parents, Eva Rosina Muller and Martin Boltzius worked as weavers. He was awarded a scholarship for theology from the University of Halle. During his time at the university, he studied Lutheran Pietism, which emphasized salvation by grace, strong ethics, vigorous pastoral leadership, and social compassion.
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Frizzoni was born to Giovanni Frizzoni, a Reformed minister, and his wife Maria Zuan. He studied theology in Geneva in 1746 and in Zurich in 1747. He worked as a tutor to the children of the noble von Salis family, where he most likely first became acquainted with Pietism. He was admitted to the synod in 1748 and became a minister to Bondo.
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Johann David Michaelis (1790) Johann David Michaelis (27 February 1717 - 22 August 1791), a famous and eloquent Prussian biblical scholar and teacher, was a member of a family which had the chief part in maintaining that solid discipline in Hebrew and the cognate languages which distinguished the University of Halle in the period of Pietism. He was a member of the Göttingen School of History.
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The United Zion Church is a small Christian denomination with roots in the Mennonite church and German Radical Pietism. A body that became known as River Brethren began about 1778 in Pennsylvania. They were a group of brethren near the Susquehanna River that had separated from the Mennonites. As such groups of brethren were often named by their location, they were called River Brethren.
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In the late 19th century, several Mennonite preachers embraced pietism and revivalism, and were excluded from their conferences. Among the leaders were Solomon Eby (1834–1929) of Ontario, William Gehman (1827–1917) of Pennsylvania, Daniel Brenneman (1834–1919) of Indiana, and Joseph E. Ramseyer (1869–1944). These brethren gradually found one another and their movements merged. Daniel Brenneman and Solomon Eby established the Reformed Mennonites in 1874.
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Secular science stepped into the foreground. The practical, ethical side of Christianity began to gain a dominating influence. Rationalism and Pietism undermined the foundations of the old orthodoxy. An agreement between the liberal and conservative parties was temporarily attained insofar that it was decided that the Consensus was not to be regarded as a rule of faith, but only as a norm of teaching.
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In 1680, he published Acquittal Catechism, and fell out of favor with religious leaders and lost his position in the church because of his Chiliastic teachings. Together with his wife Johanna Eleonora, he developed an independent form of spirituality in affinity with forms of pietism and mysticism. He spent the rest of his life on his property at low-Dodeleben, from 1724 to Thymern and Zerbst.
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Erxleben studied the medical theory of Georg Ernst Stahl, which was connected with Pietism. This influenced her to challenge the theological and philosophical groundwork of why women were placed in a subordinate position. Predicting criticism from both sexes, Erxleben addressed male and female readers. She used the language of modesty, a common method used by women in the Querelle des Femmes, while addressing male readers.
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In this poem he describes the beginning of spring from the point of view of a sinister poet. Providence, however, holds more cheerful days for him to come, if he only keeps up his patience and fortitude. Stub's late work, written in Ribe, is influenced by pietism. Fear of death, Hell and the moral decline of the world become his primary topics of interest.
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His early novels reflect the Pietism of his early surroundings. A complete edition of his numerous works was published in fourteen volumes at Stuttgart in 1835–1838. There are English translations by Samuel Jackson of the autobiography Leben (1835) and of the Theorie der Geisterkunde (London, 1834, and New York, 1851); and of Theobald, or the Fanatic, a religious romance, by the Rev. Samuel Schaeffer (1846).
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A plenty of other movements and thoughts to be distinguished from the widespread transdenominational ones and branches appeared within Protestant Christianity. Some of them are also in evidence today. Others appeared during the centuries following the Reformation and disappeared gradually with the time, such as much of Pietism. Some inspired the current transdenominational ones, such as Evangelicalism which has its foundation in the Christian fundamentalism.
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Johann Jakob Quandt Johann Jakob Quandt (; 27 March 1686 in Königsberg – 17 January 1772 in Königsberg) was a German orthodox Lutheran theologian, and professor of theology in Königsberg. He opposed Pietism, but sympathized with Wolffianism. He is known for sponsoring the first complete translation of the Bible into Lithuanian, the Quandt Bible of 1735. He was also a librarian of the Königsberg Public Library (first librarian, 1714–18).
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Historian Sydney E. Ahlstrom saw it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival, and Methodism in England.Sydney E. Ahlstrom, A Religious History of the American People. (New Haven and London: Yale University Press, 1972) p. 263 It had a major impact in reshaping the Congregational, Presbyterian, Dutch Reformed, and German Reformed denominations, and strengthened the small Baptist and Methodist denominations.
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The Liebenzell Mission is a cluster of like-minded Evangelical mission organizations in Austria, Canada, Germany, Hungary, Japan, Korea, the Netherlands, Switzerland, and the United States. With roots in German Pietism, their missionaries are involved in Bible translation, church planting, education, evangelism, pastoral ministry, media outreach, pastoral formation, medical care, and community development in 26 countries. There are about 220 missionaries. Liebenzell Germany is the largest of the organizations.
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The 'Five Brothers Painting', a group portrait of the personalities of Württemberg Pietism - left to right, Johannes Schnaitmann, Anton Egeler, Johann Martin Schäffer, Immanuel Gottlieb Kolb, Johann Michael Hahn. Michael Hahn (2 February 1758, Altdorf bei Böblingen - 20 January 1819, Sindlingen, now known as Jettingen bei Herrenberg) was a German Pietist, Theosophist and the founder of the Hahn'schen Gemeinschaft. His alleged forename Johann does not appear on his birth certificate.
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Hall proposes Puritan casuistry as a "common denominator" of types of Puritan that is of value to historians, and also was inherited by later nonconformists. More specifically, he points to "cases of conscience", and sermons preached on them. The Cripplegate Lectures were one vehicle by which this tradition was passed on. Hall gives also the example of The Practice of Piety, by Lewis Bayly, as representative, and influential on Pietism.
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In contrast to his father's rabid pietism, Munch adopted an undogmatic stance toward art. He wrote his goal in his diary: "in my art I attempt to explain life and its meaning to myself." In 1881, Munch enrolled at the Royal School of Art and Design of Kristiania, one of whose founders was his distant relative Jacob Munch. His teachers were sculptor Julius Middelthun and the naturalistic painter Christian Krohg.
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They are all influenced by Pietism which brings their theology closer to the Protestant mainstream of the Great Awakenings. All these groups are quite open for outsiders and the larger ones of these groups do not consist largely of members with German roots anymore. The same is true for the Old Order River Brethren, who have prominent personalities from outside who joined them, like Stephen Scott and G. C. Waldrep.
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She returned to Stockholm in 1692, where she held speeches against the priests "almost worse than before" and tried to publish her work. She was arrested and put in jail, where she died the same year. Her theology has been described as a mix between spiritualism, pietism, orthodoxy and the punishment ideology from the Old Testament. She was a Lutheran, but attacked the literary version of the priests.
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Arnold was born at Annaberg, in Saxony (Germany), where his father was schoolmaster. In 1682 he went to the Gymnasium at Gera, and three years later to the University of Wittenberg. He made a special study of theology and history, and afterwards, through the influence of Philip Jacob Spener, the father of pietism, became tutor in Quedlinburg. His first work, Die Erste Liebe zu Christo, appeared in 1696.
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Matthias Bel or Matthias Bél (; ; ; ; 22–24 March(?), 1684 – 29 August 1749) was a Lutheran pastor and polymath from the Kingdom of Hungary. Bel was active in the fields of pedagogy, philosophy, philology, history, and theoretical theology; he was the founder of Hungarian geographic science and a pioneer of descriptive ethnography and economy. A leading figure in pietism. He is also known as the Great Ornament of Hungary (Magnum decus Hungariae).
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Global Protestantism, 1710 Historian Sydney E. Ahlstrom identified a "great international Protestant upheaval" that created Pietism in Germany and Scandinavia, the Evangelical Revival, and Methodism in England, And the First Great Awakening in the American colonies.Sydney E. Ahlstrom, A Religious History of the American People. (New Haven and London: Yale University Press, 1972) p. 263 This powerful grass-roots evangelical movement shifted the emphasis from formality to inner piety.
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At the same time in continental Europe, German pietism and its extensions had a huge impact among students with an emphasis on witnessing and evangelism. This concern grew in several groups in America in the beginning of the 19th century. It resulted in remarkable missionary commitments within the large missionary societies which had been created over the previous century. A need was felt to establish relationships between universities.
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Frelinghuysen served as a precursor to the First Great Awakening where his evangelistic contributions culminated in a regional awakening within the Middle Colonies. His ministry was greatly assisted through the efforts of Gilbert Tennent and George Whitefield. He sought to evangelize the Raritan Valley through Reformed pietism, that also owed much to the theological thought of the Puritans as well. Utilizing this theological thought, he employed a three-pronged evangelistic strategy.
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The Mennonite Brethren church began in Russia as a new expression of Mennonite faith in 1860 after Radical Pietism spread there. The Canadian Conference of Mennonite Brethren Churches (CCMBC) "trace[s] [its] history to several villages in the Molotschna colony in Ukraine." The Canadian conference incorporated and adopted its current name in 1946. It had previously been a constituent unit of the General Conference of Mennonite Brethren Churches of North America.
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The 30th General Synod held 1872-1873 was the first national synod held in 213 years. The General Synod arrived at a new confession of faith, the main principles of which were rejected by a significant minority. The official practice of the reformed faith in France distanced itself from stricter Calvinist interpretations. The current Reformed Church adopted liberal currents in reformist theology including pietism, neo- Lutheranism, Methodism, social Christianity, etc.
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According to the Merton Thesis there was a positive correlation between the rise of puritanism and protestant pietism on the one hand and early experimental science on the other.Sztompka, Piotr (2003), Robert King Merton, in Ritzer, George, The Blackwell Companion to Major Contemporary Social Theorists, Malden, Massachusetts Oxford: Blackwell, p. 13, The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental techniques and methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values.Gregory, Andrew (1998), Handout for course 'The Scientific Revolution' at The Scientific Revolution In his theory, Robert K. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries.
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The Ministerium remained a relatively informal association until a constitution was drawn up and agreed upon in 1781. Along with a formal constitution, it adopted the name of the "German Evangelical Lutheran Ministerium of North America." The churches of the ministerium followed a polity influenced by the Dutch Reformed model and by Muhlenberg's Pietism, and did not insist on strict adherence to the Lutheran Confessions.Eric Gritsch, A History of Lutheranism, (Minneapolis:Fortress Press, 2002) p. 175.
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In 1736, Schemelli published in Leipzig his Musicalisches Gesang-Buch (Musical song book), also known as Schemellis Gesangbuch, a collection of 954 sacred songs with texts in the tradition of pietism, and probably intended for private contemplation. Only 69 of the songs come with music, a melody and a bass line. The melodies are often like simple arias, rather than like chorales. Bach contributed to the collection, but musicologists debate to what extent.
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Riethmüller took stanzas 3 and 7 from Johann Christian Nehring, a Protestant minister in Halle who was close to August Hermann Francke and pietism. Nehring had expanded another hymn, "Sieh, wie lieblich und wie fein" by Michael Müller, which was published in Halle in 1704 in the collection Geistreiches Gesang-Buch by Johann Anastasius Freylinghausen. His focus is to promote unity among separated Christians, as God is three in one in the Trinity.
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Unlike Pietistic Lutherans, Radical Pietists believe in separation from the established Lutheran Churches. They believe that Christians can live through direct empowerment of the Holy Ghost rather than relying on a complex hierarchy. Churches in the tradition of Radical Pietism teach the necessity of the New Birth, in which one has a personal conversion experience to Christ. Radical Pietists emphasize the importance of holy living and thus frequently practice fasting and prayer.
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However, as a general rule, the larger a group becomes, the more acceptance and legitimacy it gains. Modern movements such as Christian fundamentalism, Pietism, Evangelicalism, the Holiness movement and Pentecostalism sometimes cross denominational lines, or in some cases create new denominations out of two or more continuing groups (as is the case for many united and uniting churches, for example; e.g. the United Church of Christ). Such subtleties and complexities are not clearly depicted here.
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Terminism in salvation is also mentioned in Max Weber's famous sociological work The Protestant Ethic and the Spirit of Capitalism. "[Terminism] assumes that grace is offered to all men, but for everyone either once at a definite moment in his life or at some moment for the last time" (Part II, Ch. 4, Section B). Weber offers in the same paragraph that terminism is "generally (though unjustly) attributed to Pietism by its opponents".
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In the diocese, Anders and Birgitte's sons inherited property worth 6,000 rixdollars each, and their daughters 3,000 rixdollars each. Daae is said to have been a strict priest that often reproached people for their sins. He is also believed to have been caught up by the Pietism movement, which had started in Germany. Daae established a school for commoners in 1741, and there are many local oral traditions concerning Daae as a priest in Vik.
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Halle, Germany, a center of Pietism Generally, the 17th century was a more difficult time than the earlier period of Reformation, due in part to the Thirty Years' War. Finland suffered a severe famine in 1696–1697 as part of what is now called the Little Ice Age, and almost one third of the population died.History of Finland. Finland chronology , This struggle to survive can often be seen in hymns and devotional writings.
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Lutheranism came early in the Hungarian realms, but was repressed by the Roman Catholic Habsburgs dynasty. During the "Mourning Decade" (1671-1681) the Hungarian Lutherans, (along with the Reformed Church in Hungary) was severely persecuted. There was a renewal with Pietism and the Deed of Tolerance issued by the emperor Joseph II in 1781 granted religious freedom and the Protestant churches were fully recognized after the restoration of the sovereignty of Hungary in 1867.
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Since the early 1850s Essen began to criticise Pietism, and especially its leader Nils Gustaf Malmberg. The internal schism in the movement led to a split; Essen and many other young priests adopted Johann Tobias Beck's theology, that represented Tübingen school. The influence had been brought to Finland by Alfred Kihlman. Subsequently, Essen's views approached to those of the traditional Lutheran church and participated in hymnal committee of the Finnish and Swedish- speaking versions.
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He began to read Martin Luther, Stephan Praetorius and the Book of Concord. He wrote a devotional commentary to 1st chapter of the Epistle to the Ephesians, "The Doctrine of Faith unto Salvation" (Eng. transl. 1998), which focused on justification by faith alone, being full of joy about salvation. Hedberg now began a controversy against Pietism, using works of Johann Gerhard, Andreas Gottlob Rudelbach, Wilhelm Löhe, Gottfried Thomasius, Gottlieb Christoph Adolf von Harless and Catenhusen.
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Often ill for much of the winters and kept out of school, Edvard would draw to keep himself occupied. He was tutored by his school mates and his aunt. Christian Munch also instructed his son in history and literature, and entertained the children with vivid ghost-stories and the tales of American writer Edgar Allan Poe. As Edvard remembered it, Christian's positive behavior toward his children was overshadowed by his morbid pietism.
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Among them was Alexander Mack, a miller who had been influenced by both Pietism and Anabaptism. Religious persecution drove the Brethren to take refuge in Surhuisterveen, Friesland, in the Netherlands. They settled among the Mennonites and some remained there until 1729, but all but a handful emigrated to America in three separate groups from 1719 to 1733. Because of growing persecution and economic hardship, Brethren began emigrating to Pennsylvania under the leadership of Peter Becker.
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During the king's last years he fell afflicted with weak health suffering from dropsy (edema) and the consequences of an accident in an explosion in a cannon foundry in Copenhagen. He also had private sorrows that inclined him toward Pietism. That form of faith would rise to prevalence during the reign of his son. On his last years, Frederick IV asked the loyalty of his son in order to protect Queen Anna Sophie.
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The emphasis on historic Protestant orthodoxy among confessional evangelicals stands in direct contrast to an anti-creedal outlook that has exerted its own influence on evangelicalism, particularly among churches strongly affected by revivalism and by pietism. Revivalist evangelicals are represented by some quarters of Methodism, the Wesleyan Holiness churches, the Pentecostal/charismatic churches, some Anabaptist churches, and some Baptists and Presbyterians. Revivalist evangelicals tend to place greater emphasis on religious experience than their confessional counterparts.
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Merton explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, George (1992), The Merton Thesis: Oetinger and German Pietism, a significant negative case, Sociological Forum (Springer) 7 (4), pp. 642–660 Protestant values encouraged scientific research by allowing science to study God's influence on the world and thus providing a religious justification for scientific research.
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When his castle was ready, Henry X finally married, on 29 November 1694, in Laubach with Erdmuthe Benigna (1670-1732), daughter of Count John Frederick of Solms-Laubach. Both spouses were seen as extremely pious. They were close friends of the Pietist-pedagogue August Hermann Francke from Halle, and later with the Count Nikolaus Ludwig of Zinzendorf, who would marry their daughter Erdmuthe Dorothea. Ebersdorf soon became a center of the Pietism in Thuringia.
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175−176 Rehnskiöld was forced to take care of the management office by himself. He wrote letters of complaint to the Swedish authorities regarding the misery of the Swedish prisoners around Russia. With the rapid spread of pietism among the prisoners Rehnskiöld formed an ecclesiastical board in Moscow, from which captive chaplains were sent out to the Swedish prison camps. Rehnskiöld himself decided the biblical texts for the four set days for intercession.
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Wilhelm Busch was born in Elberfeld on 27 March 1897, a son of pastor Dr. Wilhelm Busch. His mother, Johanna Busch, (née Kullen), came from the House of Kullen, Hülben (near Urach) which was rooted in Swabian Pietism. Although Wilhelm Busch came from a famous family of pastors, in his early years he was anything but religious. He spent his early life in Frankfurt where he pursued and finished his secondary school studies.
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Pietism and rationalism led not only to the simplification or even elimination of certain ceremonial elements,Rudolf Rocholl: Gesch. d. ev. Kirche in Deutschland, s. 300 such as the use of vestments, The Proper Communion Vestments by P. Severinsen but also to less frequent celebration of the Eucharist, by the end of the era of Lutheran Orthodoxy. There has been very little iconoclasm in Lutheran churches and church buildings have often remained richly furnished.
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426 In 1688, the Finnish Radical Pietist Lars Ulstadius ran down the main aisle of Turku Cathedral naked while screaming that the disgrace of Finnish clergymen would be revealed, like his current disgrace. The last famous orthodox Lutheran theologian before the rationalist Aufklärung, or Enlightenment, was David Hollatz. Late orthodox theologian Valentin Ernst Löscher took part in the controversy against Pietism. Medieval mystical traditions continued in the works of Martin Moller, Johann Arndt, and Joachim Lütkemann.
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Two other common traits of radical Pietism were their strong endtime expectations, and their breakdown of social barriers. They were very influenced by prophecies gathered and published by John Amos Comenius and Gottfried Arnold. Events like comets and lunar eclipses were seen as signs of threatening divine judgements. In Pennsylvania, Johannes Kelpius even installed a telescope on the roof of his house, where he and his followers kept watch for heavenly signs proclaiming the return of Christ.
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In the history of German Protestantism the conventicle played a part in Pietism. The collegia pietatis, established by Philipp Spener and his followers, provoked the opposition of the strictly orthodox Lutherans, and considerable disturbance was the result, as at Frankfurt, where the police interfered. All sorts of scandal were rife about these conventicles, and the over-enthusiastic manner in which some of them were conducted, lent colour to the charges. In Wurttemberg a wise middle course was adopted.
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The school was originally a combined orphanage and school, founded by Frederick IV of Denmark in 1727, and the institution was given a number of priviligies, such as the right to manage a factory and a book printing shop. From 1740, it had the right to print bibles and psalms (the profit from which goes towards scholarships for some of the school's students), and during the 18th-century, it was a center for Pietism in Denmark.
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Randall H. Balmer, "The Social Roots of Dutch Pietism in the Middle Colonies," Church History 53#2 (1984), pp. 187-199 JSTOR Politically, however, there was a strong anti-British sentiment that led most of the Dutch to support the American Revolution. One famous Dutch folk hero was Rip Van Winkle, characterized by being absurdly old-fashioned and out of date, which aimed to instill the establishment of an American culture distinct from British culture.Jacob Ernest Cooke, ed.
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During the 1730s and 1740s, the Presbyterian Church was divided over the impact of the First Great Awakening. Drawing from the Scotch- Irish revivalist tradition, ministers such as William and Gilbert Tennent emphasized the necessity of a conscious conversion experience and the need for higher moral standards among the clergy. Gilbert Tennent was personally influenced by the ministry of Jacob Frelinghuysen, a Dutch Reformed pastor in Raritan, New Jersey. Frelinghuysen himself had been influenced by contact with Pietism.
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There, he belonged very much to the right wing, but did not join any parliamentary party. After Karl von Strotha's resignation on 27 February 1850, he was made minister of war. For a time, he also had hopes of becoming Prime Minister. However, there were personal as well as political differences between Stockhausen and King Frederick William IV. Amongst the personal matters, the latter accused Stockhausen of being an "enemy of Pietism", and thus, of Christianity.
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Lampe was especially influenced by pietism and saw inner life development as very important, and he was also a strong believer in the divinity of the church. He attempted to revive the Covenant theology of Johannes Cocceius and was a follower of Johannes d'Outrein. His most prominent work was Geheimniß des Gnadenbunds, dem großen Bundesgott zu Ehren und allen heylbegierigen Seelen zur Erbauung geöffnet, published in six volumes from 1712. In 1726 he published Synopsis historiae sacrae.
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Because of this, he helped to bring new ideas to the University of Tübingen. Though he had personal respect for Philipp Spener, he believed that pietism and separatism were dangers to theological doctrine, and he ardently fought against them. His work "Compendium Theologiae...pro scholis in Ducatu Wirtembergico" was introduced to Württemberg in 1702 and it replaced older textbooks of theologians such as Matthias Hafenreffer. This work solidified orthodox doctrine by adopting Federalism and connecting closely with Biblical theology.
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Through his affiliation with Spener, Petersen became interested in Pietism. As a student, Petersen wrote a 1668 wedding poem for Dieterich Buxtehude. This poem was later composed as a cantata (Oh blessed, to the Last Supper of the Lamb is appointed BuxWV 90). By 1677, Petersen was pastor of the church at Hanover. He was the leader and superintendent of the diocese of Lübeck in Eutin until 1688, and from 1688 to 1692 he was the superintendent in Aue.
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In the Church of Scotland during the latter part of the 18th and the early part of the 19th cent. the two leading parties were the 'Evangelical' and the 'Moderate' party." first in Britain and its North American colonies. Nevertheless, there were earlier developments within the larger Protestant world that preceded and influenced the later evangelical revivals. According to religion scholar Randall Balmer, Evangelicalism resulted "from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism.
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While listening to a reading from Martin Luther's preface to the Epistle to the Romans, Wesley felt spiritually transformed: Pietism continued to influence Wesley, who had translated 33 Pietist hymns from German to English. Numerous German Pietist hymns became part of the English Evangelical repertoire. By 1737, Whitefield had become a national celebrity in England where his preaching drew large crowds, especially in London where the Fetter Lane Society had become a center of evangelical activity.
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Walch and Zinzendorf greatly influenced Boehler, and showed him the ways of Pietism a movement within Lutheranism that was instrumental in the upbringing of the Methodist movement later started by John Wesley. The Pietist movement combined the Lutheran emphasis on biblical doctrine with the Reformed, but with a particular emphasis on a vigorous Christian life and behavior over intellectual doctrine. Zinzendorf used his influence on the Moravian Church to gather more supporters of the Pietist movement, including Boehler.
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During the 1930s, Georges Florovsky undertook extensive researches in European libraries and wrote his most important works in the area of patristics as well as his magnum opus, Ways of Russian Theology. In this massive work, he questioned the Western influences of scholasticism, pietism, and idealism on Russian theology and called for a re- evaluation of Russian theology in the light of patristic writings. One of his most prominent critics was Nikolai Berdyaev, the religious philosopher and social critic.
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The period and its representatives are known for their desire to apply the principles of the Reformation to their day – their homes, churches, and, indeed, all sectors of Dutch society in the seventeenth and early eighteenth century. In their balance and value of both orthodoxy as well as piety, the Nadere Reformatie resembles English Puritanism and German Pietism. In fact, Puritanism had much influence on the Nadere Reformatie. Many Puritan works were translated into Dutch during this time.
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The First Great Awakening was a wave of religious enthusiasm among Protestants in the American colonies c. 1730–1740, emphasising the traditional Reformed virtues of Godly preaching, rudimentary liturgy, and a deep sense of personal guilt and redemption by Christ Jesus. Historian Sydney E. Ahlstrom saw it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival, and Methodism in England.Sydney E. Ahlstrom, A Religious History of the American People.
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25 (Although this reference specifically mentions Saxony, government promoted rationalism was a trend across Germany) As a result of the impact of a local form of rationalism, termed Neology, by the latter half of the 18th century, genuine piety was found almost solely in small Pietist conventicles. However, some of the laity preserved Lutheran orthodoxy from both Pietism and rationalism through reusing old catechisms, hymnbooks, postils, and devotional writings, including those written by Johann Gerhard, Heinrich Müller and Christian Scriver.
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Like the First Great Awakening a half century earlier, the Second Great Awakening in North America reflected Romanticism characterized by enthusiasm, emotion, and an appeal to the supernatural. It rejected the skepticism, deism, Unitarianism, and rationalism left over from the American Enlightenment, about the same time that similar movements flourished in Europe. Pietism was sweeping Germanic countries and evangelicalism was waxing strong in England. The Second Great Awakening occurred in several episodes and over different denominations; however, the revivals were very similar.
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Bruun's thoughts on education were chiseled out in the work Folkelige Grundtanker issued in 1878.He idealized Norwegian history, and wanted to replace Greek and Latin languages with the Old Norse Edda in schools. At the same time as hailing the Norwegian farmer, he was clear that the farming populace would need to be educated, especially over the next "century", hence the folk high schools. As a theologian he denounced Pietism, and emphasized the collective (the people) over the individual.
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Michaelis was born in Halle an der Saale and was trained for academic life under his father's eye. At Halle he was influenced, especially in philosophy, by Siegmund J. Baumgarten (1706–1757), the link between the old Pietism and J. S. Semler, while he cultivated his strong taste for history under Chancellor Ludwig. In 1739–1740 he qualified as university lecturer. One of his dissertations was a defence of the antiquity and divine authority of the vowel points in Hebrew.
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In 1768 von Schlegel was probably still alive. She wrote a number of hymns in the spirit of early Pietism that can be found in the various collections of Cöthen'schen Lieder. Amongst English speakers, von Schlegel's best known hymn is "Stille mein Wille, dein Jesus hilft siegen" (written in 1752). It was the translated into English by Jane Laurie Borthwick as Be still, my soul, the Lord is on thy side and is usually sung to the tune of Finlandia.
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Scheibe rapidly became the most significant musical figure in Copenhagen. He led the royal orchestra, composed vocal and instrumental music, and was a driving force in the foundation of the first musical society, "Det Musikalske Societet", which held public concerts between 1744 and 1749. After the king's death in 1746, his successor Frederick V affected a move away from the pietism of the previous monarchs. Theatre and opera were once again allowed, and the Royal Danish Theatre opened in 1749.
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The Old German Baptist Brethren (OGBB) is a conservative Plain church which emerged from a division among the German Baptist Brethren in 1881 being part of the Old Order Movement. Like the church it emerged from, it has roots both in Anabaptism and in Radical Pietism. It practices adult believers baptism as the biblically valid form of baptism. It is one of several Schwarzenau Brethren groups that trace their roots to 1708, when eight believers founded a new church in Schwarzenau, Germany.
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The Bruderhof is a Protestant, evangelical Christian group, strongly influenced by radical Anabaptist and early Christian beliefs. Eberhard Arnold drew inspiration from a number of historical streams including early Christianity, the Anabaptists, German Pietism and the German Youth Movement. Johann Blumhardt (1805–1880) and his son Christoph Blumhardt (1842–1919), both German Lutheran theologians, are important sources of Bruderhof piety. The Bruderhof practice Christian pacifism and therefore reject the practice of military conscription, reflecting the early Anabaptist beliefs formulated in the Schleitheim Confession.
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Frelinghuysen had adapted the theological developments of the Puritan divines to preach a style of Reformed pietism, a revivalistic style of Calvinism. His son, John, preached and instructed his students in the same style. With John Frelinghuysen's unexpected death in 1754, Hardenbergh, as his last theological student, assumed the pulpits of five congregations in central New Jersey served by his teacher. In 1757, Hardenbergh received a license to preach from the Coetus and was formally called by these congregations in May 1758.
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Anna Margaret was the only daughter of Landgrave Frederick I of Hesse-Homburg (1585–1638) from his marriage to Margaret Elizabeth (1604–1667), the daughter of Count Christopher of Leiningen-Westerburg. She married on 5 May 1650 in Homburg to Duke Philip Louis of Holstein-Wiesenburg (1620–1689), who purchased Wiesenburg Castle and the associated Lordship in 1663. From 1659, she employed her goddaughter Johanna Eleonora von Merlau. Johanna Eleonora would later marry Johann Wilhelm Petersen and formulate a radical form of pietism.
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There he got estranged from Pietism which he found cold- hearted. He moved to Thuringia and studied Mathematics and Philosophy at Friedrich Schiller University Jena. In 1905 he made a field excursion to Brittany, where he hiked for several months through the remains of Celtic culture of Stone Age.Prof. Dr. Dr. Jörg W. Ziegenspeck: Martin Luserke – Reformpädagoge – Schriftsteller auf dem Meer und an den Meeresküsten, lecture on the occasion of an Exhibition Launch at Morgenstern-Museum, Bremerhaven, 9 October 1988, University of Marburg.
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Ireland's Own saw its role as projecting an image of Ireland free from "alien" influence, hence a content free from anything perceived as "scandalous" or "anti-Catholic". A critic described such magazines as offering "a formula for 'healthy fireside reading' combining patriotism, pietism and national news with a minimum of foreign coverage or intellectual speculation."Historical Irish Journals. The concept of such a magazine is traced back to the series of pietistic family magazines launched by James Duffy in the mid-19th century.
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For this purpose he asked Pieter van der Borcht (1530-1608) to make two sets of illustrations of biblical stories for which Hiël wrote the explanatory texts.Alastair Hamilton, "From Familism to Pietism: the fortunes of Pieter van der Borcht’s biblical illustrations and Hiël’s commentaries …", Quaerendo XI, 1981, pp. 271-301. The Latin version was published in 1582 by Jacobus Vilanus, a pseudonym of Christophe Plantin.J.A.L.Lancée, Biografisch Lexicon voor de geschiedenis van het Nederlands Protestantisme, deel 2, 1983, pp. 42-43.
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From 1610 it was subject to counter- reformation. In 1709 a church in Cieszyn was given to the Lutherans by Emperor Joseph I and this church became a significant centre of pietism and played an important role in the establishment of the Moravian Church. The revivalist movement was also strongly present in Cieszyn Silesia at the beginning of the 20th century, culminating in 1905. The spiritual leader of the church during its persecution under the Communist regime in Czechoslovakia was pastor Władysław Santarius.
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He remained friendly to Boos even after the latter's condemnation, and regretted that his friend, Bishop Sailer, was not more sympathetic to mysticism. Feneberg was a man of singular piety, candour, and zeal but failed to see the dangers lurking in Boos pietism. Numbers of the disciples of Boos - as many as four hundred at one time - became Protestants, although he himself remained nominally in the Church. Feneberg is the author of a translation of the New Testament, which was published by Bishop Wittmann of Ratisbon.
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On Sundays, they went with their 100 children in so stately train to church that first arrived at the village, while the latter left the castle. This scene was painted in 1913 by Gunhild von Ow and hangs today in the guest room. was on 29 Born in March 1779 on Hohenentringen. As a Christian educator and father, a teacher of the Swabian pietism as one of the great pioneers of the Inner Mission and, not least as a song writer he is the story received in.
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In the 16th century, Württemberg became one of three competing southwest Imperial states vying for greater status in the region and the Empire at large. Itself Lutheran, Württemberg sparred with the Roman Catholic Duchy of Lorraine and the Calvinist Electoral Palatinate. Württemberg found allies in north and east Germany because of its Lutheran faith. In the late 17th and early 18th centuries Pietism became widespread throughout the Duchy as a response to the perceived hedonism of Baroque society and attempt at a French absolutist state.
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After Dippel's expulsion from Denmark 1727 Carl Jauch gave shelter to the refugee who was 1729 expelled from Lüneburg, too. Carl Jauch was married to a grandnice of the Lübeck dean (1640–1698), who strongly influenced the faith and the thinking of Johann Sebastian Bach. Eleonora Maria Jauch's (1732–1797) father-in-law was the dean of Bardowick , in whose foster-parental home August Hermann Francke 1687 had been guest when he experienced his so-called "Lüneburg conversion" (), making him one of the earliest leaders of Pietism.
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Besides this, Lithuanians became loyal and faithful to Evangelical Church in Prussia and Protestantism, their faith assumed some forms of pietism. And, in its turn, they became loyal and devoted subjects and patriots of Prussia. Thus, in fact, this part of the Lithuanian nation was separated from the main part in G.D.L. during this period. The later part of Middle Christian period from the end of the 17th century to the mid-19th century suffered a period of decline for the Grand duchy of Lithuania.
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The influence of African Americans on mainstream American music began in the 19th century, with the advent of blackface minstrelsy. The banjo, of African origin, became a popular instrument, and its African-derived rhythms were incorporated into popular songs by Stephen Foster and other songwriters. In the 1830s, the Second Great Awakening led to a rise in Christian revivals and pietism, especially among African Americans. Drawing on traditional work songs, enslaved African Americans originated and began performing a wide variety of Spirituals and other Christian music.
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Mynster's mother died shortly thereafter of tuberculosis in 1779, and he and his brother Ole Hieronymus Mynster, who was three years his senior, were then brought up their stepfather. Their stepfather, was a wealthy and well respected medical doctor who was superintendant of the same hospital as their birthfather. Bang was later widowed by the death of his second wife, Louise (née Hansen) whom he married in 1782. In his stepfather's household, Mynster was raised following pietism which was commonplace in Denmark at the time.
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In 1807 he moved to Berlin at a time when the working classes were ravaged by consequences of the Napoleonic Wars. Here he developed institutions similar to those in Silesia, and also helped provide free housing for families of working men. In addition, he conducted religious services, and eventually became an acknowledged leader of Pietism in Berlin. The costs of these philanthropic activities were largely financed by Kottwitz, and in 1823, economic circumstances forced him to relinquish his foundations over to the city of Berlin.
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Baptist General Conference of Canada (BGCC) is a national body of evangelical Baptist churches introduced to Canada by Swedish Baptists that emerged in Radical Pietism late in the 19th century. From its beginning among Scandinavian immigrants, the BGCC has grown to a network of autonomous churches from Vancouver Island to Nova Scotia. The BGCC was formed in 1981, but has roots in Swedish Baptist missionary work in Winnipeg and Quebec. A church was formed in Quebec in 1892 and another in Winnipeg in 1894.
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Trinity International University (TIU) is an evangelical Christian university headquartered in Deerfield, Illinois. It comprises an undergraduate college, a graduate school, a theological seminary (Trinity Evangelical Divinity School), a law school, and a camp called Timber-lee. Trinity Law School is located in Santa Ana, California; the university also maintains campuses in Miami, Florida and Dolton, Illinois; the camp is located in East Troy, Wisconsin. TIU is operated by the Evangelical Free Church of America, a Christian denomination in the tradition of Radical Pietism.
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Frederick as a child wearing the sash of the Order of the Elephant Frederick was born on 31 March 1723 at Copenhagen Castle. He was the grandson of King Frederick IV of Denmark and the son of Crown Prince Christian and Sophie Magdalene of Brandenburg-Kulmbach. On 12 October 1730, King Frederick IV died and Frederick's father ascended the throne as King Christian VI. Frederick himself became Crown Prince. Christian VI and Sophie Magdalene were deeply devoted to Pietism, and Frederick was given a strictly religious upbringing.
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The movement included both Christians who remained in the liturgical, state churches as well as separatist groups who rejected the use of baptismal fonts, altars, pulpits, and confessionals. As Pietism spread, the movement's ideals and aspirations influenced and were absorbed by evangelicals. The Presbyterian heritage not only gave Evangelicalism a commitment to Protestant orthodoxy but also contributed a revival tradition that stretched back to the 1620s in Scotland and northern Ireland. Central to this tradition was the communion season, which normally occurred in the summer months.
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Established in 1824, Old Economy - known to the Harmonites as "Ökonomie" - was founded upon German Pietism, which called for a higher level of purity within Christianity. Soon the Harmonites were not only known for their piety, but also for their production of wool, cotton, and silk. As a pioneer in the American silk industry, Economy became known as the American silk center in the 1830s and 1840s. Today, the site maintains seventeen carefully restored structures and gardens that were built between 1824 and 1830.
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Henry Ernest was the eldest surviving son of Count Christian Ernest of Stolberg- Wernigerode. His mother, Countess Sophie Charlotte of Leiningen-Westerburg, was heavily influenced by Pietism and raised her son in this spirit. Henry Ernest studied at the universities in Halle and Göttingen and, already in 1739, he received a prebend at the cathedral chapter at Halberstadt; this appointment was confirmed by King Frederick II of Prussia. Also in 1739, he was awarded the Order of the Dannebrog by King Christian VI of Denmark.
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Schlossinsel in Berlin-Köpenick Johann Julius Hecker (December 2, 1707 - June 24, 1768) was a German educator who established the first Realschule (practical high school) and Prussia's first teacher-education institution. Hecker was born to a family of educators in Werden, then part of Prussia. As a young man, he formed an interest in theology and was drawn to pietism and the ideas of August Hermann Francke. After completing the gymnasium in Essen, he studied theology, ancient languages, medicine, and natural sciences at the University of Halle.
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It is affiliated to the Presbyterian Church of Ghana. The idea to establish the college was motivated by the ideals of 18th century Württemberg Pietism inspired by German theologians Philipp Spener and August Hermann Francke. The Basel Missionaries who originated mainly from Switzerland and Germany established the college. In the course of the one hundred and sixty years of its existence, the College has run different academic programmes and different curricula have been followed, all tailored to suit the demands of the various times.
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Siegfried was the last of his noble line, and when he died, the inheritance went to his son-in- law, Salentin von Sayn. He founded the House of Sayn-Wittgenstein. In 1488, and again in 1522, great fires roared through the town. Until Count Ludwig the Elder's death in 1605, Berleburg was developing itself into a capital and residence town of the County of Sayn-Wittgenstein-Berleburg, which in the 18th century was a centre in Germany for the Inspiration Movement, which had grown out of radical pietism.
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"The Gorious Epiphany", a sermon preached by Anthony William Boehm in 1710 in the Royal German Chapel, where John Christian Jacobi became chapel-keeper in 1714. The sermon is advertised as available for purchase for threepence at Jacobi's bookshop, the German Booksellers near Somserset House on the Strand. John Christian Jacobi, also Johann Christian Jacobi, (1670-1750) was a German- born translator and dealer in religious books, particularly those connected with Halle Pietism. He served as keeper of the Royal German Chapel, St James's Palace from 1714 until his death.
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"The Old Treaty, signed in 1262, that led to Iceland's being first under the Norwegian and later the Danish kings was such a milestone, as was the Reformation in 1550 whereby Lutheranism became, and remains, Iceland's state religion." This increasing Christianization culminated in the Pietism period when non-Christian entertainments were discouraged. At present the population is overwhelmingly, if nominally, Lutheran (75.4% in 2017).. Other denominations of Christianity are also practiced such as Catholicism and Mormonism. Other major religions that are practiced include Islam, Judaism, and various and folk religions such as Ásatrúarfélagið.
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He died in his hometown on May 3, 1659.Johannes von Bernieres Louvigni, Der innere Christ. Oder: Gründliche und vollständige Anleitung, die innere Gleichförmigkeit zu erlangen, welche der Christ mit Christus haben soll, (The Inner Christ. Or: Thorough and Complete Instructions to Obtain the Inner Uniformity, that the Christian should have with Christ) Introduction by Michael Sintzel, Published by Verlag G. J. Manz, Regensburg 1837 The German mystic of the reformed Pietism school, Gerhard Tersteegen (1697-1769) translated his works into German in 1727 for the first time.
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The Evangelical movement takes form as the result of spiritual renewal efforts in the anglophone world in the 18th century. According to religion scholar, social activist, and politician Randall Balmer, Evangelicalism resulted "from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans". Historian Mark Noll adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of "rigorous spirituality and innovative organization".
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Conrad Beissel (1691–1768), founder of another early pietistic communitarian group, the Ephrata Cloister, was also particularly affected by Radical Pietism's emphasis on personal experience and separation from false Christianity. The Harmony Society (1785–1906), founded by George Rapp, was another German-American religious group influenced by Radical Pietism. Other groups include the Zoarite Separatists (1817–1898), and the Amana Colonies (1855-today). In Sweden, a group of radical pietists formed a community, the "Skevikare", on an island outside of Stockholm, where they lived much like the Ephrata people, for nearly a century.
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In Sweden, Pietism roused similar opposition, and a law of 1726 forbade all conventicles conducted by laymen, though private devotional meetings under the direction of the clergy were permitted, this law not being repealed until 1858. Philipp Jakob Spener called for such associations in his Pia Desideria, and they were the foundation of the German Evangelical Lutheran Pietist movement. Due to concern over possibly mixed-gender meetings, sexual impropriety, and subversive sectarianism conventicles were condemned first by mainstream Lutheranism and then by the Pietists within decades of their inception.
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Hedvig Strömfelt was the daughter of baron Otto Reinhold Strömfelt, president of Svea Hovrätt, and Anna Magdalena Taube af Odenkat. Her parents, previously followers of the pietism, became followers of the Moravian Church after a visit to Livonia in 1738. Upon their return, the home of the Strömfelt family became a haven for the Moravian Church in Stockholm and Sweden, were the Moravian faith was introduced by mission of Thore Odhelius, who was referred to as the Moravian court chaplain of her father. Many Moravians were given employment and refuge in the Strömfelt home.
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The questioning of religious authority common to German Pietism contributed to the rise of biblical criticism. Rationalism also became a significant influence in the development of biblical criticism. For example, the Swiss theologian Jean Alphonse Turretin (1671–1737) attacked conventional exegesis (interpretation) and argued that revelation was necessary but must also be consistent with nature and in harmony with reason. This has become a common modern Judeo-Christian view. Johann Salomo Semler (1725–1791) argued for an end to all doctrinal assumptions, giving historical criticism its nonsectarian character.
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As a champion of Lutheran orthodoxy, Mayer later became one of Spener's most troublesome opponents. In 1692–93 there was a serious controversy among the senior pastors in Hamburg concerning the admissibility of Pietist conventicles. Mayer vehemently rejected them, along with Pietism in general, while , the senior pastor at St. Nicholas', approved them, supported by Abraham Hinckelmann, senior pastor at St. Catherine's, and , senior pastor at St. Michael's. Mayer prevailed and Horb was removed from his post; after Mayer's departure, however, Winckler, who had formerly acted as mediator, became the senior minister in Hamburg.
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He often decried the abandonment of traditional values among liberals, but also the ugly, reactionary habits of some conservatives. His own denomination, in which he was an ordained minister, is the United Church of Christ (UCC). He was raised in the Evangelical and Reformed Church, now merged with the UCC, in which his father and both his grandfathers were also ordained ministers. The "E and R" was a representative of evangelical pietism, a movement that emphasized personal piety, a discerning, educated laity, a reliance on scripture, and an acceptance of the mystical side of Christianity.
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He had his own views on the sacraments - the Heavenly Flesh doctrine - developed in close association with his humanist colleague, Valentin Crautwald (1465–1545). His followers became a new sect (see Schwenckfelders), which was outlawed in Germany, but his ideas influenced Anabaptism, Pietism on mainland Europe, and Puritanism in England. Many of his followers were persecuted in Europe and thus forced to either convert or flee. Because of this, there are Schwenkfelder Church congregations in countries such as the United States (which was then a part of the United Kingdom).
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Beside his pedagogical activity Eickhoff was organist of the evangelic congregation at the Apostelkirche, where two years before him had come as a pastor (until 1838). Through Volkening, Gütersloh became a center of the Minden-Ravensberg Lutheran revivalist movement of the 19th century: Baptists, Methodists, sanctification movement, neo-pietism revivalism. Eickhoff's concern for folk Christian songs had grown out of his teaching profession as well as his organist service. By singing atmospheric texts to catchy melodies, images and message of the gospel were to be impressed upon children and families.
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Sophia Wilhelmina was the eldest daughter of John Ernest IV, Duke of Saxe-Coburg- Saalfeld (1658–1729), from his second marriage to Charlotte Johanna of Waldeck-Wildungen (1644–1699), daughter of Josias II, Count of Waldeck- Wildungen. The bond between the two families was further strengthened three years later, when her brother, Francis Josias, married her husband's sister, Anna Sophia. The close bond with the very pious court at Rudolstadt also meant that pietism gained a foothold in Saxe-Coburg-Saalfeld.Hans-Walter Erbe: Zinzendorf und der fromme hohe Adel seiner Zeit, M. Heinsius, 1928, p.
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Central panel of the opened Kabbalistic Lehrtafel of Princess Antonia. The soul stands at the threshold of the garden of paradise, depicted in a dense web of esoteric symbolic imagery. She became a close associate of the evangelical Protestant theologian and mystical symbolist Johann Valentin Andreae, and later was on friendly terms with the founder of the Pietism movement, Philip Jacob Spener. In addition to painting, her interests were above all in the realm of philosophy and languages, with a special preference for Hebrew, and the study of the Jewish Kabbalah.
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In 1932 Florovsky was ordained priest of the Orthodox Church. During the 1930s he undertook extensive research in European libraries and published in Russian valuable patristic studies, such as his book on 'Eastern fathers of the fourth century' (1931) and 'The Byzantine fathers fifth to eighth centuries' (1933). These were followed by his magnum opus, Ways of Russian Theology (1937). In this work he questioned the Western- European Christian influences of scholasticism, pietism, and idealism on Orthodox, and especially Russian, Christian theology, and called for its reformulation in the light of patristic writings.
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Flierl was a pioneer missionary for Southern Australian Lutheran Synod and the Neuendettelsau Mission Society. The Synod and the Mission Society combined the post-Reformation Lutheran conviction with 19th-century Pietism, and sought to bring the "undiluted conviction" of the historical Lutheran confession to Australia and New Guinea.Garrett, p. 3. The German colony in Australia, similar to the German Lutheran colony in Missouri (US), had left Prussia in 1838 and the 1840s to escape "unionism," the movement toward uniformity of organisation and worship imposed upon them by the state.
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William Keil (1812-1877). William Keil (March 6, 1812 – December 30, 1877) was the founder of communal religious societies in Bethel, Missouri, and Aurora Colony in Oregon, that he established and led in the nineteenth century. Influenced by German Lutheranism, pietism, and revival Methodism, Keil's theology was based on the principle of the Golden Rule as well as the view that people should try to share all with others by living communally (Acts 4:32-37). Keil was born in Prussia March 6, 1812 and raised by German Lutheran parents.
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Puritan experience underlay the later Latitudinarian and Evangelical trends in the Church of England. Divisions between Presbyterian and Congregationalist groups in London became clear in the 1690s, and with the Congregationalists following the trend of the older Independents, a split became perpetuated. The Salters' Hall conference of 1719 was a landmark, after which many of the congregations went their own way in theology. In Europe, in the 17th and 18th centuries, a movement within Lutheranism parallel to puritan ideology (which was mostly of a Calvinist orientation) became a strong religious force known as pietism.
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127 Through the leadership of August Hermann Francke, Halle became the center of Pietism in Brandenburg-Prussia. When Elector Frederick III crowned himself Frederick I, King in Prussia, in 1701, the Duchy of Magdeburg became part of the new Kingdom of Prussia. King Frederick William I's 'allodification of the fiefs', or efforts to modernize feudal land ownership laws, was opposed by the duchy's Junker nobility, which feared losing their tax-exempt status. The nobles received judgements from the imperial court in Vienna protecting their rights in 1718 and 1725.
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In Bremen, he continued, despite initial difficulties with the clergy ministry through its reforms and helped there Pietism breakthrough. His followers Joachim Neander and Cornelius de Hare (whose funeral sermon provides valuable biographical information on Undereyck) translated and continued Undereyck's work. Undereyck published 5 books, including two catechisms and a lay dogmatics, in which he conveyed the ideas of the English and Dutch Reformed theology to German-speaking readers in edifying language. He dedicated his most extensive and sophisticated writing to the fight against emerging atheism in Age of Enlightenment.
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In her article Puritanism and the New Philosophy in 17th Century England (1935), Dorothy Stimson argued that the primary ingredient in the philosophical changes started by Francis Bacon was Puritanism. This argument was supported in Ancients and Moderns (1936) by Richard Foster Jones and ‘Puritanism, Pietism and Science’ (1938) by Robert K. Merton. Merton noted that there was a disproportional number of Puritan Fellows in the Royal Society compared to the English population. He also summoned the thesis of Max Weber connecting "the Protestant work ethic" with the rise of capitalism.
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His theological position was determined by the tradition of Johannes Musäus at Jena, partly through his close relations with Baier; but on another side he was inclined toward Pietism. His association with Spangenberg, Spener, and Zinzendorf brought him under suspicion and actually gave rise to a formal investigation of his doctrine. In certain ways, too, he was influenced by federalist theology, but without allowing it to lead him beyond the bounds of Lutheran orthodoxy. In all departments he showed himself a man of sound learning and scholarly instincts.
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In 1745 they were allowed to return to Sweden, where they established the community on the island Värmdön in the Stockholm archipelago outside of Stockholm. After having been accepted by the authorities, they received many visitors, including two of Sweden's kings, showing them the respect they were denied for so many years. After Pietism was accepted as a legitimate expression of Lutheranism by the state church authorities, the Skevikare community eventually disestablished around 1830. The literature produced by the community remains preserved by the Royal Library in Stockholm.
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Historically, its organisation became an example for other Protestant churches to be founded throughout Europe, the so- called "Saxon model" of a church as introduced by Martin Luther itself. It was closely tied to the state, whereby the Elector of Saxony protected the evangelical faith in his jurisdiction. Since the Reformation, the Lutheran orthodoxy (the "purest form" of Lutheranism) prevailed among the general population in Saxony and was secured first by its Ernestine and later Albertine Wettin rulers. Beginning in the 17th century, Pietism also gained a significant following, especially among the working class.
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The Church of God (Anderson, Indiana) is a holiness Christian movement with roots in Wesleyan pietism and also in the restorationist traditions. The organization grew out of the evangelistic efforts of several Holiness evangelists in Indiana and Michigan in the early 1880s, most notably Daniel Sidney Warner. One of its more distinctive features is that there is no formal membership, since the movement believes that true salvation through Jesus Christ, the son of God, makes one a member. Similarly, there is no formal creed other than the Bible.
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The Merton Thesis is an argument about the nature of early experimental science proposed by Robert K. Merton. Similar to Max Weber's famous claim on the link between the Protestant work ethic and the capitalist economy, Merton argued for a similar positive correlation between the rise of English Puritanism, as well as German Pietism, and early experimental science.Sztompka, 2003 As an example, seven of 10 nucleus members of the Royal Society were Puritans. In the year 1663, 62 percent of the members of the Royal Society were similarly identified.
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This stemmed partly from the traditional nonconformist belief in the separation of church and state. In his influential sermon Y Ddwy Alwedigaeth (The Two Vocations), Emrys ap Iwan challenged this passive pietism: "We must not think, like the old Methodists, Puritans and some Catholics, that we can only seek Godliness outside our earthly vocation." He condemned those Christians who limited godliness to directly religious matters such as Sabbath observance and personal devotion. He declared that all earthly things, including language and culture, have some kind of divine origin.
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Clark's academic focus starts with the History of Prussia, his earlier researches concentrating on Pietism and on Judaism in Prussia, as well as the power struggle, known as the Kulturkampf, between the Prussian state under Bismarck and the Catholic Church. From this his scope has broadened to embrace more generally the competitive relationships between religious institutions and the state in modern Europe. He is the author of a study of Christian–Jewish relations in Prussia (The Politics of Conversion. Missionary Protestantism and the Jews in Prussia, 1728–1941; Oxford: Oxford University Press, 1995).
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Prior to 2003, the Mission Covenant Church was called Svenska Missionsförbundet (literally Swedish Mission Covenant, though the official English name already was Mission Covenant Church of Sweden at that time). The Swedish Salvation Army (Svenska Frälsningsarmén (SFA), which is a separate organisation from the international Salvation Army, which also operates in Sweden) is a non-territorial district of the Mission Covenant Church. The Mission Covenant Church of Sweden is a breakaway from the Lutheran Church of Sweden. As a movement it had roots in Pietism and the spiritual awakenings of the 19th century.
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The fundamentalist church and religious revivalist movements in the 18th and 19th centuries, such as pietism, also had a negative view towards young people's leisure activities due to moral reasons. This led to competition between different religious groups, first leading to tighter church discipline and then to parish discipline. The situation was brought to a head by the labour shortage due to tar and peatland burning cultivation that brought more tension to the working conditions, while the rich, house-owning population competed with each other, building baronial, 1.5 to 2-storey-high residential buildings.
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He went on to study at the knight academy in Erlangen, at the University of Jena, and with August Hermann Francke (1663–1727) in Halle. A study trip led him to places like Leiden, Utrecht and to the Savoy Chapel in London, where he worked with Anton Wilhelm Böhme (1673–1722). Here he contacted the Anglican "Society for Promoting Christian Knowledge", whose aspirations resembled the "Halle Pietism" of Philipp Jacob Spener (1635–1705). Back in Germany, he established the "English house for students from England" on the premises of the Francke Foundations in Halle.
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Jeremias Friedrich Reuß (8 December 1700 – 6 March 1777) was a German theologian. He was the father of the philologist and librarian Jeremias David Reuß. Reuss was a disciple of Johann Albrecht Bengel at the Denkendorf monastery and then studied in Tübingen, where he read the writings of contemporary Catholic mystics while remaining in contact with Bengel. On a recommendation from Nicholas Ludwig von Zinzendorf, in 1732 he became chaplain to the Danish King Christian VI and professor of theology at the University of Copenhagen, where he published against the pietism movement.
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Grave of Carl Olof Rosenius in Stockholm Rosenius' pietism retained key features of the northern Swedish religious revival with Lutheran objective atonement and justification by grace alone at its core. He was on friendly terms with the Herrnhuters and had much in common with the Finnish evangelist Fredrik Gabriel Hedberg, despite believing that he went too far in the direction of antinomianism. Evidence of Scott’s Methodist faith was more apparent in Rosenius’ evangelistic work than in his theology. He was strongly disliked by the followers of Erik Jansson.
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They transcended old communal institutions, to which all the Jews of a locality were subordinate, and had groups of followers in each town across vast territories. Often supported by rising strata outside the traditional elite, whether nouveau riche or various low-level religious functionaries, they created a modern form of leadership. Historians discerned other influences. The formative age of Hasidism coincided with the rise of numerous religious revival movements across the world, including the First Great Awakening in New England, German Pietism, Wahhabism in Arabia, and the Russian Old Believers who opposed the established church.
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By this time he had made the acquaintance of Gottfried Leibniz (the two men engaged in an epistolary correspondenceLeibniz to Christian Wolff (selections) - Leibniz Translations.), of whose philosophy his own system is a modified version. At Halle, Wolff at first restricted himself to mathematics, but on the departure of a colleague, he added physics, and soon included all the main philosophical disciplines. However, the claims Wolff advanced on behalf of philosophical reason appeared impious to his theological colleagues. Halle was the headquarters of Pietism, which, after a long struggle against Lutheran dogmatism, had assumed the characteristics of a new orthodoxy.
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In 1773, she delivered 20 hymns in response to an announcement, and they were well received. In the mid-1700s, Pietism had suffered a strong setback in Denmark, which also had an effect on hymnwriting, and lofty poetry came into fashion instead. Ludvig Harboe and Ove Høegh-Guldberg were commissioned to write a new hymnal, and in January 1778 they produced the draft for Psalme-Bog eller En Samling af gamle og nye Psalmer (Hymnal or A Collection of Old and New Hymns), known as Guldberg's hymnal. This hymnal contained 132 hymns from Kingo's hymnal and 143 from Erik Pontoppidan's hymnal.
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An engraving complete with his portrait states that one can see the departed Christ by looking at Christel's forehead, meaning his eyes. A portrait of him now in the Moravian Archives in Herrnhut, Germany, includes the words Gebrochne Augen (broken eyes), again referring to seeing Christ at the moment of death in Christian's eyes, or at the moment of his completed sacrifice. The idea of Christ living in another was not uncommon in the seventeenth and eighteenth centuries. It is a fundamental belief shared with the Quakers and Shakers, who also had roots in Pietism and the indwelling of Christ.
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The churches in New England had fallen into a "staid and routine formalism in which experiential faith had been a reality to only a scattered few." In response to these trends, ministers influenced by New England Puritanism, Scots-Irish Presbyterianism, and European Pietism began calling for a revival of religion and piety. The blending of these three traditions would produce an evangelical Protestantism that placed greater importance "on seasons of revival, or outpourings of the Holy Spirit, and on converted sinners experiencing God's love personally." In the 1710s and 1720s, revivals became more frequent among New England Congregationalists.
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The poetry is attributed to Salomon Franck, although the verses are not included in his printed editions. Several of Bach's early stylistic mannerisms appear here, such as a biblical quotation in a recitative second movement rather than in a first choral movement, arias following each other without a recitative in between, and dialogue in a duet. Franck's text shows elements of early Pietism: the expression of extreme feelings, for example "O seligste Zeiten!" (O most blessed times) in the opening chorus, and a "mystical demeanour", for example in the duet of the Soul and the Spirit united.
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Berte Canutte Aarflot was born at Årflot, a family farm in the parish of Ørsta in Møre og Romsdal, Norway to Sivert Aarflot (1759–1817) and his wife Gunhild Rasmusdotter Eikrem (1756–1836). The family moved to the village of Ekset in Volda when she was four years old. Berte Canutte gained knowledge of the pietism teachings of Hans Nielsen Hauge as a small child, and around 1800 joined a small circle of Haugeans led by Vebjørn Svendsen in Volda.Vebjørn Svendsen (Ministerialbok for Volda prestegjeld, Ørsta sokn 1877-1889) Berte Canutte learned writing at home and by maintaining letter correspondence with fellow Haugeans.
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Their roots in Pietism and the Holiness movement are undisputedly Evangelical, but their doctrinal distinctives differ from the more traditional Evangelicals, who are less likely to have an expectation of private revelations from God, and differ from the Pentecostal perspective on miracles, angels, and demons. Typically, those who include the Pentecostals in the Evangelical camp are labeled neo-evangelical by those who do not. The National Association of Evangelicals and the Evangelical Alliance have numerous Trinitarian Pentecostal denominations among their membership.Church Search Another relatively late entrant to wide acceptance within the Evangelical fold is the Seventh-day Adventist Church.
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Nils Rosén's younger brother Eberhard Rosén (1714–1796) was professor of medicine at the University of Lund, and changed his name to Rosenblad after being ennobled as well. Another brother, Sven Rosén (1708–1750), was a leading figure in Radical Pietism. On 18 May 1734 Nils married the twelve years younger Anna Christina von Hermansson, daughter of Johan Hermansson, professor of political science and rector of the Uppsala University, and a niece of archbishop Johannes Steuchius. They had two children, Anna Margareta Rosén von Rosenstein (born 16 February 1736) and Nils von Rosenstein (born 12 December 1752).
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The book contains a family register recording births, marriages, and deaths; his own death was noted in the ledger by one of his children. Denig's illustrations depict their subjects dressed in the costume of contemporary Pennsylvania German people. They were painted when the fraktur tradition in Pennsylvania was at its height, and accordingly they bear its imprint, as well as the influence of Christian devotional prints and illustrated Bibles popular during the period. Theologically, the book contains moralistic texts and illustrations of sacrifice, reflective of the Pietism then in vogue among some members of the Pennsylvania German Community.
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By 1705, the Macks became moved by the Pietist movement locally led by Ernst Christoph Hochmann von Hochnau and started to host an illegal Bible study and prayer group at their home. In the early 1700s, Graf (Count) Henrich Albrecht Sayn-Wittgenstein provided refuge to religious dissenters from other German states and elsewhere. Many were settled around the small village of Schwarzenau, including Mack and his followers. The era of toleration for radical Pietism lasted only until ~1740, but had few precedents at the time and was denounced by the rulers of most other German states.
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Despite efforts to keep the incident secret, the scandal could not be prevented. "A Duel", graveur print, by Jacques Callot (1592-1635) This created a crisis at court, as the present monarch and his consort, Christian VI of Denmark and Sophia Magdalene, were strict followers of pietism, and was in danger of damaging the political position of her spouse at the royal council as it placed him in conflict with the king and queen and their strict religious circle. Ahlenfelt was exiled from the royal court in disgrace. To avoid being banished herself, Skeel wrote a letter of excuse to the monarch.
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Volume 9; Such as They Lived, Svein Ivar Langhelle, Tysvær kommune, Rogaland, Norway, 1997, translation by Rotraud Slogvik, 2002 Hans Nielsen Hauge worked as a lay preacher at a time when such activity was forbidden by law. The Conventicle Act of 1741 (Konventikkelplakaten) prohibited any religious meetings not authorized by the state church: a response to radical Pietism within Norwegian cities. The act decreed that religious gatherings could be held only under the supervision of a state approved minister of the Church of Norway. The pastor was thought to be the only person who could correctly interpret Christian teachings.
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Stanley Sadie, Anthony Hicks: Handel: tercentenary collection Zachow was influenced by Johann Theile in Merseburg and the poetry of Erdmann Neumeister, pastor in the nearby Weissenfels, and his criticism on pietism. Zachow was the teacher of Gottfried Kirchhoff, Johann Philipp Krieger and Johann Gotthilf Ziegler, but is best remembered as George Frideric Handel's first music teacher. He taught Handel how to play the violin, organ, harpsichord, and oboe as well as counterpoint. Zachow's teaching was so effective, that in 1702 at the age of seventeen, Handel accepted a position as organist at the former Dom in Halle.
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This was in marked contrast to the earlier practice where the province had been responsible for its own defence. After the war, the Ostrobothnians revolted against the stationing of regular soldiers to the province, leading to the Cudgel War, the last peasant uprising in Finnish history. The war was a devastating loss to the peasants and marked the definitive end of the province as semi-independent, unregulated frontier. Katarina Asplund (1690-1758), a Finnish pietist, was a leading figure within the pietism movement in Ostrobothnia, and was often in conflict with the authorities on charges of blasphemy.
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Baader argued that two things were requisite in the state: common submission to the ruler (without which there would be civil war or invasion) and inequality of rank (without which there would be no organization). As Baader considered God alone to be the true ruler of mankind, he argued that loyalty to a government can only be secured or given when it was truly Christian; he opposed despotism, socialism, liberalism equally. His idea state was a civil community ruled by the Catholic Church, whose principles opposed both passive and irrational pietism and the excessively rational doctrines of Protestantism.
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Theodor Undereyck (born June 15, 1635 in Duisburg, and died on January 1, 1693 in Bremen) was a Protestant pastor, spiritual writer and pioneer of pietism in the German Reformed Church. Theodor Undereyck was born in 1635 as the son of businessman Gerhard Undereyck and his wife Sara, née Salanger. After the death of his parents in 1636 by the plague, he grew up as an orphan in the house of his uncle Johann Undereyck in Alstaden. From 1653 to 1658 he studied Protestant theology in Duisburg, Utrecht, and Leiden, and among others, Gisbert Voetius and Johannes Cocceius (a student of Ludwig Crocius).
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The Lyra Davidica ("the harp of David"; expanded title: Lyra Davidica, or a Collection of Divine Songs and Hymns, Partly New[ly] Composed, Partly Translated from the High-German and Latin Hymns) is a collection of hymns and tunes first published in 1708. The collection was one of many containing hymns translated (mostly) from German, at a time when Anglicanism was heavily influenced by German evangelical pietism. One well-known hymn from the collection is the Easter hymn "Jesus Christ Is Risen Today", whose melody is the only one which has survived since the original publication in 1708.
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Jonathan Edwards was the most influential evangelical theologian in America during the 18th century The roots of American evangelicalism lie in the merger of three older Protestant traditions: New England Puritanism, Continental Pietism and Scotch-Irish Presbyterianism. Within their Congregational churches, Puritans promoted experimental or experiential religion, arguing that saving faith required an inward transformation. This led Puritans to demand evidence of a conversion experience (in the form of a conversion narrative) before a convert was admitted to full church membership. In the 1670s and 1680s, Puritan clergy began to promote religious revival in response to a perceived decline in religiosity.
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On January 6, 1860, a small group of Mennonites in Ukraine, influenced by Moravian Brethren and Lutheran Pietism, seeking greater emphasis on discipline, prayer and Bible study, met in the village of Elisabeththal, Molotschna and formed the Mennonite Brethren Church. Mennonite Brethren were among the migration of Mennonites from Russia to North America between 1874 and 1880, settling mainly in Kansas, Minnesota, Nebraska, and South Dakota. The earliest congregations in the United States were gathered in Kansas in 1874. In October 1879, representatives from those four states gathered in Henderson, Nebraska, to form a general conference.
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Frank Senn: Christian Liturgy: Catholic and Evangelical, Fortress Press, 1997. p. 331. An interesting fact is that William Augustus Mühlenberg, father of the Ritualist movement in the Episcopal Church in the United States of America, was originally Lutheran and came from a Lutheran family.Mühlenberg, William Augustus - Schaff-Herzog Encyclopedia of Religious Knowledge In Europe, after long influence of Pietism, theological rationalism, and finally, 19th century German Neo- Protestantism, a ground for 20th-century High Church or Evangelical Catholic Movement developed. The terms "High Church" (Evangelical Catholic) and "Low Church" (Confessing Evangelical) began to be used to describe differences within the Lutheran tradition.
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The Berleburg Bible (Berleburger Bibel) is a German translation of the Bible with copious commentary in eight volumes, compiled in Bad Berleburg during 1726–1742. It is an original translation from the Hebrew and Greek, along with the Piscator-Bibel (1602–1604) among the first German translations independent of Luther's Bible. It was the project of pietistic theologian Johann Friedrich Haug (1680–1753), his brother Johann Jacob Haug (1690–1756) and Berleburg pastor Ludwig Christof Schefer (1669–1731). The brothers Haug had moved to Sayn-Wittgenstein-Berleburg in 1720, at the time a center of radical pietism.
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In the seventeenth and eighteenth centuries, Christian theosophy and Pietism arose in response to the orthodoxy of the Lutheran Reformation. The work of the 17th-century German Christian mystic Jakob Böhme (1575–1624) strongly contributed to spread the use of the word "theosophy", even though Böhme rarely used the word in his writings. It is on account of the title of some of his works, but these titles appear to have been chosen more by the editors than by Böhme himself. Moreover, Böhme gave the word "theosophy" a limited meaning, making it clear that he was not conflating nature with God.
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Luther's death in 1546 ended neither the Reformation nor the effective history of his translation of the Bible. On the contrary, Luther's translation of the Bible has been shaping German language, literature and music to this day. This can be traced in many individual examples on the top floor. The founding of the Cansteinsche Bibelanstalt and the development of standing type were extremely important for the spread and enduring success of the Luther Bible because only these innovations made the Bible a mass-produced product that was disseminated throughout the entire world in the wake of the missionary movement inspired by Pietism.
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In medieval times, church schools were established in the Holy Roman Empire to educate the future members of the clergy, as stipulated by the 1215 Fourth Council of the Lateran, later adopted by the sunday schools of the Protestant Reformation. First secular schools followed during the pietism movement from the late 17th century onwards and were further promoted by the advocates of the Enlightenment. In 1717 King Frederick William I of Prussia decreed the compulsory education of children from the age of five to twelve. They had to be able to read and write and were obliged to memorise the Protestant catechism.
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Neo-Lutheranism was a 19th-century revival movement within Lutheranism which began with the Pietist-driven Erweckung, or Awakening, and developed in reaction against theological rationalism and pietism. This movement followed the Old Lutheran movement and focused on a reassertion of the identity of Lutherans as a distinct group within the broader community of Christians, with a renewed focus on the Lutheran Confessions as a key source of Lutheran doctrine. Associated with these changes was a renewed focus on traditional doctrine and liturgy, which paralleled the growth of Anglo-Catholicism in England. An extract from Scherer's 1968 Ph.D. thesis, "Mission and Unity in Lutheranism".
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Preachers and composers of the 18th century, including J.S. Bach, used this rich hymn as a subject for their own work, although its objective baptismal theology was displaced by more subjective hymns under the influence of late-19th-century Lutheran pietism. Luther's hymns were included in early Lutheran hymnals and spread the ideas of the Reformation. He supplied four of eight songs of the First Lutheran hymnal Achtliederbuch, 18 of 26 songs of the Erfurt Enchiridion, and 24 of the 32 songs in the first choral hymnal with settings by Johann Walter, Eyn geystlich Gesangk Buchleyn, all published in 1524. Luther's hymns inspired composers to write music.
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Under the influence of Philipp Melanchthon, building on the works of Martin Luther, the university became a centre of the Protestant Reformation, even incorporating, at one point in time, Luther's house in Wittenberg, the Lutherhaus, as part of the campus. Notable alumni include George Müller, Georg Joachim Rheticus and – in fiction – William Shakespeare's Prince Hamlet and Horatio and Christopher Marlowe's Doctor Faustus. The University of Halle (Universität Halle) was founded in 1694 by Frederick III, Elector of Brandenburg, who became Frederick I, King in Prussia, in 1701. In the late 17th century and early 18th century, Halle became a centre for Pietism within Prussia.
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The Syrian Orphanage was born out of South German Pietism, which combined Biblicism, idealism, and religious individualism. The orphanage provided both academic and vocational training to orphaned boys and girls from Palestine, Syria, Egypt, Ethiopia, Armenia, Turkey, Russia, Iran, and Germany, graduating students skilled in such trades as tailoring, shoemaking, engraving, carpentry, metalworking, pottery, painting, printing, farming, and gardening. In 1903 a school for the blind was opened on the premises, including dormitories, classrooms and vocational workshops. The orphanage also operated its own printing press and bindery; flour mill and bakery; laundry and clothing-repair service; carpentry; pottery factory; tree and plant nursery; and brick and tile factory.
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The Swiss Constitution of 1848, which came after the clashes between Catholic and Protestant cantons that culminated in the Sonderbundskrieg, consciously defines a consociational state, allowing the peaceful co-existence of Catholics and Protestants. A 1980 initiative calling for the complete separation of church and state was rejected by 78.9% of the voters. Rather recent immigration over the last 25 years has brought Islam (accounting for 5.3% in 2018) and Eastern Orthodoxy as sizeable minority religions. Other Christian minority communities include Neo-Pietism, Pentecostalism (mostly incorporated in the Schweizer Pfingstmission), Methodism, the New Apostolic Church, Jehovah's Witnesses, and the Christian Catholic Church of Switzerland.
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Billy Graham In the U.S. and elsewhere in the world, there has been a marked rise in the evangelical movement. It began in the colonial era in the revivals of the First Great Awakening and the Second Great Awakening in 1830–50. Balmer explains that: > Evangelicalism itself, I believe, is quintessentially North American > phenomenon, deriving as it did from the confluence of Pietism, > Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up > the peculiar characteristics from each strain – warmhearted spirituality > from the Pietists (for instance), doctrinal precisionism from the > Presbyterians, and individualistic introspection from the Puritans – even as > the North American context itself has profoundly shaped the various > manifestations of evangelicalism.
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His record is the best presidential performance in Pennsylvania election history, and Parker carried just 6 rural counties largely populated either by Pennsylvania German voters historically opposed to the Civil War and to the pietism of the Republican Party,Menendez, Albert J.; The Geography of Presidential Elections in the United States, 1868-2004, p. 38 or by Appalachian mountaineers sympathetic to the South in that war. Roosevelt was the first ever Republican victor in the historically Democratic counties of Northampton and Sullivan in the anti-Yankee northeast and German Lutheran York in the Appalachian south.Menendez; The Geography of Presidential Elections in the United States, pp.
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In the American colonies the First Great Awakening was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American religion. It resulted from powerful preaching that deeply affected listeners (already church members) with a deep sense of personal guilt and salvation by Christ. Pulling away from ancient ritual and ceremony, the Great Awakening made religion intensely emotive to the average person by creating a deep sense of spiritual guilt and redemption. Historian Sydney E. Ahlstrom sees it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival and Methodism in England.
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In England, Anglicans emphasize the historically Catholic components of their heritage, as the High Church element reintroduced vestments and incense into their rituals. The stirrings of pietism on the Continent, and evangelicalism in Britain expanded enormously, leading the devout away from an emphasis on formality and ritual and toward an inner sensibility toward personal relationship to Christ. Social activities, in education and in opposition to social vices such as slavery, alcoholism and poverty provided new opportunities for social service. Above all, worldwide missionary activity became a highly prized goal, proving quite successful in close cooperation with the imperialism of the British, German, and Dutch empires.
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The General Assembly of the Church of Scotland added a chapter to the 1647 Westminster Directory for Worship on family prayer shortly after adoption. Matthew Henry also wrote on family worship in his A Method for Prayer, as well as a collection of psalms and canticles for family use called Family Hymns. James W. Alexander, son of Princeton theologian Archibald Alexander wrote Thoughts on Family Worship in the nineteenth century. The rise of pietism saw a decline in the importance placed on the unity of the family, and family devotions were by and large replaced with private devotions, which were significantly shorter than traditional family worship.
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The European Enlightenment led to increased religious revival in both Europe and the United States. Colonists embraced both deism and Pietism, as introduced by European migrants in the early 16th century. Religious revivalism and the Great Awakening forced colonists to rethink worship and also kindled greater interest in the conversion of slaves. Many slave owners at the time feared that a slave’s conversion to Christianity could infringe on property rights as referring to chattel slavery, and slaves themselves hoped that Christianity might lead to their freedom. However, beginning in the 1660s the Virginia legislature repeatedly passed laws that confirmed that conversion to Christianity did not change a slave’s hereditary status.
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The year after he became bishop, there was a major fire, burning two-thirds of the city of Christianssand including the church and school. This led to much poverty and lack of resources for his people. His time as bishop was during a time of state pietism whereby the King endorsed legislation that sought to make all of his subjects behave like good Christians and Bishop Kærup did what he could to carry out those laws. In particular, he sought to put in place a good educational system in his diocese to allow the people of the diocese to become more educated, especially after the 1736 law which made Confirmation mandatory.
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Siegmund Jakob Baumgarten, minister In 1728 the 22-year-old Siegmund Jakob Baumgarten, a Hallensian Pietist and bibliophile, was appointed as minister of the church. In 1734 he became professor in theology and in 1748 rector of the Halle University. At the end of his life he translated encyclopedic articles or biographies from English into German, for example Samlung von merkwürdigen Lebensbeschreibungen grösten Theils aus der Britannischen Biographie (Collection of remarkable descriptions of lives mostly from Britain biography), published in 1757. At the end of the 17th century two important movements started in Halle which influenced many people during the 18th century: pietism and radical Enlightenment.
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In contrast, the Evangelical wing of Anglicanism upholds recognizable Protestant thinking. "High church" nonetheless includes many bishops, other clergy and adherents sympathetic to mainstream modern consensus across reformed Christianity that, according to official Roman Catholic and Eastern Orthodox Christian teachings, are anathema (see the ordination of women and to varying degrees abortion). The term "high church" has also been applied to elements of Protestant churches within which individual congregations or ministers display a division in their liturgical practices, for example, "high church Presbyterianism", "high church Methodism" and within Lutheranism there is a historic "high church" and "low church" distinction comparable with Anglicanism (see Neo-Lutheranism and Pietism).
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He owned the Flateby farm and founded the Flateby estate by buying up many of the surrounding farms. The initials of the parish priest Jens Andersen and his wife Anna Hansdatter Kraft are written on small fields, as well as the initials and coat of arms of Ulrik Fredrik Gyldenløve, and King Frederik III's monogram and royal motto Dominus providebit (The Lord will provide). Below this is a depiction of the crucifixion, flanked by Mary and John. The decorated panel was removed from the church around 1730 and placed in the attic, perhaps because of its lush angelic figures (under the influence of Pietism).
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There is also a 1901 book of the same title, Os Muckers, by Pe. Ambrosio Schupp, S.J., originally published in German as Die Mucker in 1901 and subsequent studies of the 19th Century German pietism in such works as O episódio do Ferrabraz (Os mucker).Leopoldo Petry, O episódio do Ferrabraz (Os mucker). São Leopoldo, Casa Editôra Rotermund [1966], In 1978, filmmaker Jorge Bodansky reproduced the story of the revolut in the film Os Muckers (in Germany, it was named Jakobine). On 27 September 2002, filmmaker Fábio Barreto A Paixão de Jacobina (The Passion of Jacobina) with actress Letícia Spiller in the lead role.
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He also called it "the confessional constant," which he found to be "effective" through all the historical changes of Lutheranism, a constant "that is operative beyond individual connections and, as a dominant force, either determines or helps determine the outcome."Elert, The Structure of Lutheranism, 1.5. As he traced this historical dynamic, he judged that the "evangelischer Ansatz" had been strongest in Luther's theology, was properly developed in the Augsburg Confession and its Apology, was partly strengthened and partly weakened in the writings of Philip Melanchthon, was partly renewed and partly distorted in Formula_of_Concord, and was significantly distorted in the periods of Lutheran Orthodoxy, Pietism, and Rationalism.Becker, 107.
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The Bruderhof Communities were founded in Germany by Eberhard Arnold in 1920, establishing and organisationally joining the Hutterites in 1930. The group moved to England after the Gestapo confiscated their property in 1933, and they subsequently moved to Paraguay in order to avoid military conscription, and after World War II, they moved to the United States. Groups which are derived from the Schwarzenau Brethren, often called German Baptists, while not directly descended from the 16th-century Anabaptists, are usually considered Anabaptist because their doctrine and practice are almost identical to the doctrine and practice of Anabaptism. The modern-day Brethren movement is a combination of Anabaptism and Radical Pietism.
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During this spiritual crisis, John Wesley was directly influenced by Pietism. Two years before his conversion, Wesley had traveled to the newly established colony of Georgia as a missionary for the Society for Promoting Christian Knowledge. He shared his voyage with a group of Moravian Brethren led by August Gottlieb Spangenberg. The Moravians' faith and piety deeply impressed Wesley, especially their belief that it was a normal part of Christian life to have an assurance of one's salvation. Wesley recounted the following exchange with Spangenberg on February 7, 1736: Wesley finally received the assurance he had been searching for at a meeting of a religious society in London.
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Another noteworthy development in 20th-century Christianity was the rise of the modern Pentecostal movement. Pentecostalism, which had its roots in the Pietism and the Holiness movement, many will cite that it arose out of the meetings in 1906 at an urban mission on Azusa Street in Los Angeles, but it actually started in 1900 in Topeka, Kansas with a group led by Charles Parham and the Bethel Bible School. From there it spread by those who experienced what they believed to be miraculous moves of God there. Pentecostalism would later birth the Charismatic movement within already established denominations, and it continues to be an important force in Western Christianity.
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He associated with many Mennonite leaders, including Leonhard Sudermann. In 1859, Joseph Höttmann, a former associate of Wüst met with a group of Mennonites to discuss problems within the main Mennonite body. Their discussion centered on participating in communion with church members who were living in a way that seemed unholy or were not converted, and baptism of adults by immersion. On January 6, 1860, this growing group of Mennonites influenced by a combination of Prussian Mennonite pietism, contacts with Moravian Brethren and indirectly through the influential preaching of Eduard Wüst, met in the village of Elisabeththal, Molotschna and formed the Mennonite Brethren Church.
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Frelinghuysen served as minister to several of the Dutch Reformed Churches (congregations at Raritan, New Brunswick, Six-Mile Run, Three-Mile Run, and North Branch) in the Raritan River valley of New Jersey which he served until his death in 1747 or 1748. The Encyclopedia of New Jersey states: > Loyal to the Heidelberg Catechism, he emphasized pietism, conversion, > repentance, strict moral standards, private devotions, excommunication, and > church discipline. He was an eloquent preacher who published numerous > sermons, but struggled against indifferentism and empty formalism. His > theories conflicted with the orthodox views of Henry Boel and others, who > challenged Frelinghuysen's religious emotionalism and unauthorized > practices.
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Zionist activism along with chasidic pietism contributed to a community percolating with excitement, intrigue and at times internecine conflict Latorica river In 1935, Chaim Kugel, formerly director of the Munkacs gymnasium (Jewish high school) and then Jewish Party delegate to the Czechoslovak Parliament, gave a speech during a parliamentary debate: "…It is completely impossible to adequately describe the poverty in the area. The Jews… are affected equally along with the rest…. I strongly wish to protest any attempt to blame the poverty of the Subcarpathian Ruthenian peasantry on the Jews" Quoted in Sole, "Subcarpathian Ruthenia, 1918-1938," in The Jews of Czechoslovakia, vol. 1, p. 132.
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The Lutheran Church in America (LCA) was an American and Canadian Lutheran church body that existed from 1962 to 1987. It was headquartered in New York City and its publishing house was Fortress Press. The LCA's immigrant heritage came mostly from Germany, Sweden, present-day Czechia, present-day Slovakia, Denmark, and Finland, and its demographic focus was on the East Coast (centered on Pennsylvania), with large numbers in the Midwest and some presence in the Southern Atlantic states. Theologically, the LCA was often considered the most liberal and ecumenical branch in American Lutheranism, although there were tendencies toward conservative pietism in some rural and small-town congregations.
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Some German-speaking hymn writers of the 18th and early 19th centuries attempted to mediate between the polarization of pietism and mysticism on the one hand and rationalism on the other. These include Friedrich Gottlieb Klopstock (1724-1803), who wrote "Die ihr Christi Jünger seid" and "Herr, du wollst uns vorbereiten" and Matthias Claudius, writer of the poem "Wir pflügen und wir streuen" which was translated as the Thanksgiving hymn "We Plough the Fields and Scatter." His popular poetry expressed a simple Biblical faith that was deeply rooted in God. Also during this time, some laity saved and used old hymnals from the orthodox period.
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The Church Law of 1539 contains Denmark's first educational legislation with a formal requirement for schools in all provincial boroughs. While new grammar schools sprang up, laying the foundation of classically humanism among the higher strata of society, the broad masses had to be content with the old Danish schools or writing schools which provided a primitive form of instruction. A substantial stride was taken in the direction of popular education in 1721, when King Frederick IV established 240 schoolhouses bearing the royal insignia and called them Cavalry schools after a division of the country into military districts. At the same time, the new religious movement of Pietism was spreading from Germany to Denmark.
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Building on the foundations of older traditions—Puritanism, pietism and Presbyterianism—major leaders of the revival such as George Whitefield, John Wesley and Jonathan Edwards articulated a theology of revival and salvation that transcended denominational boundaries and helped forge a common evangelical identity. Revivalists added to the doctrinal imperatives of Reformation Protestantism an emphasis on providential outpourings of the Holy Spirit. Extemporaneous preaching gave listeners a sense of deep personal conviction of their need of salvation by Jesus Christ and fostered introspection and commitment to a new standard of personal morality. Revival theology stressed that religious conversion was not only intellectual assent to "correct" Christian doctrine but had to be a "new birth" experienced in the heart.
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Statue of Wesley in Savannah, Georgia, United States On 14 October 1735, Wesley and his brother Charles sailed on The Simmonds from Gravesend in Kent for Savannah in the Province of Georgia in the American colonies at the request of James Oglethorpe, who had founded the colony in 1733 on behalf of the Trustees for the Establishment of the Colony of Georgia in America. Oglethorpe wanted Wesley to be the minister of the newly formed Savannah parish, a new town laid out in accordance with the famous Oglethorpe Plan. It was on the voyage to the colonies that the Wesleys first came into contact with Moravian settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism.
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In the American colonies the First Great Awakening was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American Christianity. It resulted from powerful preaching that deeply affected listeners (already church members) with a deep sense of personal guilt and salvation by Christ. Pulling away from ritual and ceremony, the Great Awakening made relationship with God intensely personal to the average person by creating a deep sense of spiritual guilt, forgiveness, redemption and peace. Historian Sydney E. Ahlstrom sees it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival and Methodism in England.
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Jones was skeptical of both the intellectual emphasis of the Reformed tradition and the pietism of the "deeper life" movement. He could quote Goethe and Cicero without affectation, but he urged his students to make “truth simple and easy to grasp”—to put “the fodder on the ground” and give “all the animals from a giraffe to a billy-goat” an equal chance to understand the gospel.Comments, 54, 123 In the 1950s, Jones played an important, if unwelcome, role in the division of orthodox Protestantism into fundamentalism and neo-evangelicalism. The severance, which had already been bruited about in some conservative seminaries, became actual with the rise to prominence of evangelist Billy Graham.
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The stirrings of pietism on the Continent, and evangelicalism in Britain expanded enormously, leading the devout away from an emphasis on formality and ritual and toward an inner sensibility toward personal relationship to Christ. From the religious point of view of the typical Protestant, major changes were underway in terms of a much more personalized religiosity that focused on the individual more than the church or the ceremony. The rationalism of the late 19th century faded away, and there was a new emphasis on the psychology and feeling of the individual, especially in terms of contemplating sinfuness, redemption, and the mysteries and the revelations of Christianity. Pietistic revivals were common among Protestants.
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It seems likely that it was Du Four that stimulated his interest in Tatian which he was then able to pursue further in Oxford. Palthen returned to Greifswald in 1699, taking a professorship in History. He had been in regular correspondence with his patron Johann Friedrich Mayer since 1694, and in 1701 Mayer was appointed General Superintendent for Swedish Pomerania and full professor in Theology at Greifswald, after which Palthen was able to use the Theology faculty's extensive library for his studies. Together with Mayer he set about organising the launch of a new "Learned Society in 1704", but the project came to nothing due to factionalism at the university between advocates of Pietism and adherents of Lutheran orthodoxy.
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After his studies he worked at the universities of Bonn, Heidelberg and Stuttgart, along with the and . He also worked for the Regional Archives in Stuttgart and as a researcher in Berlin at the Historical Commission for Research into Pietism. Since 1989 he has held a contract for teaching General Rhetoric at the Eberhard-Karl's University of Tübingen, and since 1996 he has been "Germany correspondent" for the Thessaloniki based ADAMAS Götz Hübner Intercultural Studies Foundation in Schorndorf. Between 1971 and 1976 he was one of the producers of the journal Linguistica Biblica (Bonn), also in 1972 involved as co-publisher of volumes 1 and 3 in the series Forum Theologiae Linguisticae.
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Pentecostalism arose and developed in 20th-century Christianity. The Pentecostal movement had its roots in the Pietism and the Holiness movement, and arose out of the meetings in 1906 at an urban mission on Azusa Street Revival in Los Angeles, California The Azusa Street Revival was led by William J. Seymour, an African American preacher, and began with a meeting on April 14, 1906, at the African Methodist Episcopal Church and continued until roughly 1915. The revival was characterized by ecstatic spiritual experiences accompanied by speaking in tongues, dramatic worship services, and inter-racial mingling. It was the primary catalyst for the rise of Pentecostalism spread by those who experienced what they believed to be miraculous interventions of God.
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Knutzen sought to strike a balance between Pietist Lutheranism and Christian Wolff's dogmatic philosophy, trying to compatibilize the teachings of Pietism with the hypotheses of Wolff's illustrated philosophy. Knutzen saw philosophy not merely as a propaedeutic for gaining access to theology, but as a separate science that established its own postulates. This is patent from one of his writings, published in 1740, the year in which Kant joined the university, titled “Philosophical Proof of the Truth of the Christian Religion” (Knutzen, 1740). This volume, which was to become his most famous work and built him a reputation in the 18th century, stated that philosophy is the depository of rational proof, even of religion itself.
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The term postil fell into disuse during the period of Pietism and the Enlightenment, but was revived by Claus Harms (Winter- Postille, Kiel, 1812; Sommer-Postille, 1815). It has again become common through W. Löhe (Evangelien-Postille, Frommel 1848; Epistel-Postille, 1858), and M. Stuttgart (Herzpostille, Bremen, 1882, 1890; Hauspostille, 1887–88; Pilgerpostille, 1890). Reformed Churches, which disregard a regular series of lessons, have no postils; in the Roman Catholic Church the term has been kept, especially through Leonard Goffiné (Hand-Postill oder christ-catholische Unterrichtungen von allen Sonn- and Feyr-Tagen des gantzen Jahrs (Mainz, 1690; popular, illustrated ed., reissued twenty-one times by H. Herder, Freiburg-im- Breisgau, 1875–1908; Eng. transl.
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The Ulster Scots who immigrated to the American colonies in the 1700s brought with them their own revival tradition, specifically the practice of communion seasons. Pietism was a movement within the Lutheran and Reformed churches in Europe that emphasized a "religion of the heart": the ideal that faith was not simply acceptance of propositional truth but was an emotional "commitment of one's whole being to God" in which one's life became dedicated to self-sacrificial ministry. Pietists promoted the formation of cell groups for Bible study, prayer and accountability. These three traditions were brought together with the First Great Awakening, a series of revivals occurring in both Britain and its American Colonies during the 1730s and 1740s.
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The aim of the Evangelical Catholics is to recover the liturgical and confessional heritage of Lutheranism in continuity with the broad tradition that includes Anglicans, Roman Catholics, and the Eastern Orthodox. The Movement stresses certain elements of the Church: Dogma, sacraments, hierarchy and ordained ministry, liturgy and continuity of the Church, all of which are traditional Lutheran theology, but were thought to have been neglected because of Pietism and the Age of Enlightenment. There is also emphasis on Catholic concept of priesthood and apostolic succession, ecumenism and Mariology. The Catholic concept of priesthood and continuity of the Church sets the movement apart from mainline Lutheranism and the ecumenical openness for some extent distincts the movement from Confessional Lutheranism.
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According to family lore he fell ill in Emden on one of his journeys and had to stay there a while to convalesce; during that time he came under the influence of the Lutheran Pietism. He was reputed to have had a religious experience in 1816 during a nightly walk, which was to inform his theology. Afterward, he became estranged from his family and sought people with a similar religious conviction; he found that in Dirk Valk, a former bailiff from Waddinxveen, and his family and friends. When Valk lost his position, the two traveled around to find means to support themselves and those attracted to Muller's theology and Valk's reputed belief in the imminent return of Christ.
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The era of Lutheran orthodoxy is not well known, and it has been very often looked at only through the view of liberal theology and pietism and thus underestimated. The wide gap between the theology of Orthodoxy and rationalism has sometimes limited later theological neo-Lutheran and confessional Lutheran attempts to understand and restore Lutheran orthodoxy. More recently, a number of social historians, as well as historical theologians, have brought Lutheran orthodoxy to the forefront of their research. These scholars have expanded the understanding of Lutheran orthodoxy to include topics such as preaching and catechesis, devotional literature, popular piety, religious ritual, music and hymnody, and the concerns of cultural and political historians.
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The biblical commentary has the aim of explaining "the inner state of spiritual life, or the ways and actions of God inside the souls towards their purification, enlightenment and unification with Him" "[eine Erklärung,] die den inneren Zustand des geistlichen Lebens oder die Wege und Wirkungen Gottes in der Seelen zu deren Reinigung, Erleuchtung und Vereinigung mit Ihm [Gott] zu erkennen gibt", part of the work's full title. influenced by earlier (17th- century) German mysticism and by the Philadelphians. The Berleburg Bible was well received in 18th-century pietism, but its long-term influence remained comparatively minor due to its bulk, which imposed "natural limits" on its distribution.Johann Heinrich Jung-Stilling: Theobald oder die Schwärmer.
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However, led by figures such as Ernst von Senfft-Pilsach, many of the military aristocracy from Pomerania reacted against the luxuriousness of court life in Berlin after the Napoleonic Wars and became deeply religious, under the influence of Pietism, which was especially strong in this part of the Kingdom of Prussia. In 1817 Gustav began to have intense, charismatic religious experiences, including glossolalia (speaking in tongues). His brothers Karl and Heinrich began to have similar experiences, and they jointly devoted their estate at Reddentin to charismatic prayer meetings, open to noble and commoner alike. The movement spread over Pomerania and, via immigration, to the United States, where it developed into what is now the Pentecostal movement.
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Gregory, 1998 Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. He explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, 1992 Protestant values encouraged scientific research by allowing science to identify God's influence on the world—his creation—and thus providing a religious justification for scientific research. According to Scientific Elite: Nobel Laureates in the United States by Harriet Zuckerman, a review of American Nobel prizes awarded between 1901 and 1972, 72% of American Nobel Prize laureates identified a Protestant background.
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Inspired by the Swabian Pietism movement of the German Lutheran church, Eugen Liebendörfer joined the Basel Mission. After training in Basel, he travelled to India as a missionary in 1875 at the age of 23. He arrived at the West Indian port of Calicut (Kozhikode) on 1 October 1875 and moved to work at the mission station at Thalassery, Malabar District (in the state of Kerala in modern south India) which was then part of the Madras Presidency of British Raj. Until 1846, this mission station used to be supervised by Julie and Hermann Gundert, who were the grandparents of Hermann Hesse. On 5 November 1878, he married Emilie Lydia Layer (born in 1856 in Wilhelmsdorf, Württemberg) at the mission station at Thalassery.
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After a post as senior deacon in Kirchheim unter Teck, 1612, he was "Ephorus" of the Evangelical College of St. Anna in Augsburg. He held this office (with an interruption from 1630 to 1632), until 1650. As a follower of the Concord, he defended the forerunner of Pietism, Johann Arndt in the confrontation about the orthodoxy of his teachings. In 1626 he published under the pseudonym Rupertus Meldenius a work entitled Paraenesis votiva per Pace Ecclesia ad Theologos Augustana Confessionis auctore Ruperto Meldenio Theologo (A Reminder for Peace at the Church of the Augsburg Confession of Theologians), in which he argued for peace among the contending parties and unity within the meaning of the Concord, and called for the practice of charity (i.e.
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The rise of modern culture in the European West, in the form of the German Enlightenment, is seen by most scholars as the leading factor in biblical criticism's creation, but some scholars claim that its roots reach back to the Reformation. German pietism played a role in its development, as did British deism, with its greatest influences being rationalism and Protestant scholarship. The Enlightenment age and its skepticism of biblical and ecclesiastical authority ignited questions concerning the historical basis for the man Jesus separately from traditional theological views concerning him. This "quest" for the Jesus of history began in biblical criticism's earliest stages, reappeared in the nineteenth century, and again in the twentieth, remaining an interest of biblical criticism, on and off, for over 200 years.
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Pentecostalism arose and developmented in 20th-century Christianity. The Pentecostal movement had its roots in the Pietism and the Holiness movement, and arose out of the meetings in 1906 at an urban mission on Azusa Street Revival in Los Angeles, California The Azusa Street Revival and was led by William J. Seymour, an African American preacher and began with a meeting on April 14, 1906 at the African Methodist Episcopal Church and continued until roughly 1915. The revival was characterized by ecstatic spiritual experiences accompanied by speaking in tongues, dramatic worship services, and inter-racial mingling. It was the primary catalyst for the rise of Pentecostalism, and as spread by those who experienced what they believed to be miraculous moves of God there.
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For a time, he published up to 13 almanacs a year, a few appearing under pseudonyms and he also continued established almanacs from other authors under their name. As examples could be cited Christian-, Jewish- und Turkish-Almanac, the Gipsy-Almanac the Sibylla Ptolemaein, a Gipsywoman from Alexandria in Egypten, the Astronomischen Wunder-Kalender, the Wahrhaftigen Himmels-Boten, the Gespenster- und Haushaltungs-Kalender by Johann Friedrich von Rosenfeld / Der Astronomiae Ergebener and from 1700 the various Academy Almanacs as 'Astronomer Royal' in Berlin. It is only recently that the importance of the Kirch's Almanacs has been recognized for the distribution of ideas of the Enlightenment and Pietism to the wider population. The functions of almanacs are Information, Education and Discussion.
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Zinzendorf preaching to people from many nations Nikolaus Ludwig von Zinzendorf was a nobleman born in 1700 in Dresden, Saxony, in the east of modern-day Germany where he was brought up in the traditions of Pietism. Zinzendorf studied law at university in accordance with the wishes of his family, but his main interests were in the pursuit of his religious ideas. In 1722 he left the court in Dresden to spend more time on his estates at Berthelsdorf, where he hoped to establish a model Christian community. Out of a personal commitment to helping the poor and needy, Zinzendorf agreed to a request (from an itinerant carpenter named Christian David) that persecuted Protestants from Moravia should be allowed to settle on his lands.
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In the book, Maimuni evinces a great appreciation of and affinity for Sufism (Islamic mysticism). Followers of his path continued to foster a Jewish-Sufi form of pietism for at least a century, and he is rightly considered the founder of this pietistic school. His other works include a commentary on the Torah of which only his commentaries on Genesis and Exodus are now extant, as well as commentaries on parts of his father's Mishneh Torah and on various tractates of the Talmud. He also wrote a work on Halakha (Jewish law), combined with philosophy and ethics (also in Arabic, and arranged after his father's Mishne Torah), as well as a book of Questions & Responsa, more commonly known as Sefer Birkat Avraham.
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621 While early Icelandic Christianity was more lax in its observances than traditional Catholicism, Pietism, a religious movement imported from Denmark in the 18th century, had a marked effect on the island. By discouraging all but religious leisure activities, it fostered a certain dourness, which was for a long time considered an Icelandic stereotype. At the same time, it also led to a boom in printing, and Iceland today is one of the most literate societies in the world.Del Giudice, 2008 While Catholicism was supplanted by Protestantism during the Reformation, most other world religions are now represented on the island: there are small Protestant Free Churches and Catholic communities, and even a nascent Muslim community, composed of both immigrants and local converts.
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Evangelicalism (), evangelical Christianity, or evangelical Protestantism, is a worldwide trans-denominational movement within Protestant Christianity that maintains the belief that the essence of the Gospel consists of the doctrine of salvation by grace alone, solely through faith in Jesus's atonement. Evangelicals believe in the centrality of the conversion or "born again" experience in receiving salvation, in the authority of the Bible as God's revelation to humanity, and in spreading the Christian message. The movement has long had a presence in the Anglosphere before spreading further afield in the 19th, 20th and early 21st centuries. Its origins are usually traced to 1738, with various theological streams contributing to its foundation, including Pietism, Puritanism, Presbyterianism and Moravianism (in particular its bishop Nicolaus Zinzendorf and his community at Herrnhut).
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Columbia University, established by the Church of England. Protestantism has had an important influence on science. According to the Merton Thesis, there was a positive correlation between the rise of English Puritanism and German Pietism on the one hand and early experimental science on the other.Sztompka, 2003 The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental technique and methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values.
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Antti Hanka, a young freehold farmer, has been placed into custody and awaits trial for having stabbed a neighbor. Shackled and dressed in prisoner's garb, he is permitted to visit his fiancée, Maija, at the farm of her father, Erkki Harri. Maija is out singing in the woods when she hears the rustling of the transport and the voice of her beloved, singing the folk song, Tuuli se taivutti koivun larvan (The Wind Bent the Birch). Jussi Harri, the young master of the Harri farm and brother to Maija, arranges for the two lovers to meet alone; the newly-pious Maija (she has converted to Pietism) struggles with her emotions: she has renounced everything material, but still feels love for Antti and concern for his well-being.
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The Merton thesis is an argument about the nature of early experimental science proposed by Robert K. Merton. Similar to Max Weber's famous claim on the link between Protestant work ethic and the capitalist economy, Merton argued for a similar positive correlation between the rise of Protestant Pietism and early experimental science.Sztompka, 2003 The Merton thesis has resulted in continuous debates.Cohen, 1990 Although scholars are still debating it, Merton's 1936 doctoral dissertation (and two years later his first monograph by the same title) Science, Technology and Society in 17th- Century England raised important issues on the connections between religion and the rise of modern science, became a significant work in the realm of the sociology of science and continues to be cited in new scholarship.
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Moreover, the religious movement of Pietism, spreading in the 18th century, required some level of literacy, thereby promoting the need for public education. The philanthropic thoughts of such people as Rousseau also helped spur developments in education open to all children. In 1809, the old Clergyman's School was transformed in accordance with the spirit of the time into a humanistic Civil Servant's School which was to "foster true humanity" through immersion in the ancient Greek and Latin cultures combined with some teaching of natural science and modern languages. Throughout the 19th century (and even up until today), the Danish education system was especially influenced by the ideas of clergyman, politician and poet N. F. S. Grundtvig, who advocated inspiring methods of teaching and the foundation of folk high schools.
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Lutheran Church of Saint Peter and Saint Paul in St. Petersburg Although historically Pietism had a significant influence on the understanding of the ministry among Lutherans in the Russian Empire, today nearly all Russian and Ukrainian Lutherans are influenced by Eastern Orthodox polity. In their culture, giving a high degree of respect and authority to their bishops is necessary for their faith to be seen as legitimate and not sectarian.Kirche weltweit Ukraine: "Ihre Gemeinde ist annulliert" 18.09.2016 by Von Helmut Frank] In Russia, lines of succession between bishops and the canonical authority between their present-day hierarchy is also carefully maintained in order to legitimize the existing Lutheran churches as present day successors of the former Lutheran Church of the Russian Empire originally authorized by Catherine the Great.
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Künneth's reply to Harnack's cultured successors is to explain Aberglaube neither in pietistic terms of a natural Jesus, nor in Bultmann's existential manner of essential myth. His apologetic for the Resurrection, then, is dogmatic and historical at once : he appeals to the Jewish materialistic understanding of the totality of death in judgement, as well as the philosophical inadequacy of ethic-moral explanations that presume upon the immortality of the soul. Künneth absolutely accepted an empty tomb, but he thought that most modern problems with the Resurrection began as dogmatic misconceptions. Künneth would have accepted few of the modern Church's efforts to defend the Resurrection, whether in Van Til's presuppositions, retreatist Pietism that avoids debating the central fact of the religion, or liberal accommodations to the spirit of free inquiry.
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He concluded, as had Louisa Anne Meredith's sonnets and the verses accompanying Calvert's prints, that the ruin's natural beautification signified divine intervention, "Masking with good that ill which cannot be undone".Richard Monckton Milnes: "Poetry for the People", "Tintern Abbey", p.87, Accessed 7 October 2017 In the wake of the Protestant backlash since then, Hardwicke Drummond Rawnsley was constrained to allow, in the three sonnets he devoted to the Abbey, that after "Men cramped the truth" the building's subsequent ruin had followed as a judgment. However, its renewed, melodic blossoming now stands as a reproach to Tupper’s brand of pietism too: "Man, fretful with the Bible on his knee,/ Has need of such sweet musicker as thee!"Book of Bristol Sonnets (1877): "Middle Age", "Old Age Coming On", "Tintern Abbey", pp.
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Strasbourg played an important part in Protestant Reformation, with personalities such as John Calvin, Martin Bucer, Wolfgang Capito, Matthew and Katharina Zell, but also in other aspects of Christianity such as German mysticism, with Johannes Tauler, Pietism, with Philipp Spener, and Reverence for Life, with Albert Schweitzer. Delegates from the city took part in the Protestation at Speyer. It was also one of the first centres of the printing industry with pioneers such as Johannes Gutenberg, Johannes Mentelin, and Heinrich Eggestein. Among the darkest periods in the city's long history were the years 1349 (Strasbourg massacre), 1518 (Dancing plague), 1793 (Reign of Terror), 1870 (Siege of Strasbourg) and the years 1940–1944 with the Nazi occupation (atrocities such as the Jewish skeleton collection) and the British and American bombing raids.
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Columbia University was established by the Church of England. Protestantism had an important influence on science. According to the Merton Thesis there was a positive correlation between the rise of Puritanism and Protestant Pietism on the one hand and early experimental science on the other.Sztompka, Piotr (2003), Robert King Merton, in Ritzer, George, The Blackwell Companion to Major Contemporary Social Theorists, Malden, Massachusetts Oxford: Blackwell, p. 13, The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental techniques and methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values.
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In her case, however, this placed no restrictions on her activity, as she and her husband lived separate lives during most of their marriage. Her husband served in the army during the Great Northern War and she did not live with him until 1723, eight years after they married. When he finally returned from the war, he submerged himself in pietism and wrote religious texts preaching against the Swedish state Church as well as the king, supporting Charles Frederick, Duke of Holstein-Gottorp claims on the throne against Ulrika Eleonora, Queen of Sweden and Frederick I of Sweden whom he accused of having murdered Charles XII of Sweden.Bolin, Sture: Olof J Dagström i Svenskt biografiskt lexikon (1931) Because of this, he was imprisoned in 1728 for crimes against the church and the crown and was sentenced to life imprisonment in 1731.
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Protestantism also has had an important influence on science. According to the Merton Thesis, there was a positive correlation between the rise of English Puritanism and German Pietism on the one hand, and early experimental science on the other.Sztompka, 2003 The civilizing influence of Christianity includes social welfare,Encyclopædia Britannica Church and social welfare founding hospitals,Encyclopædia Britannica Care for the sick economics (as the Protestant work ethic),Encyclopædia Britannica Property, poverty, and the poor, architecture,Sir Banister Fletcher, History of Architecture on the Comparative Method. politics,Encyclopædia Britannica Church and state literature,Buringh, Eltjo; van Zanden, Jan Luiten: "Charting the 'Rise of the West': Manuscripts and Printed Books in Europe, A Long-Term Perspective from the Sixth through Eighteenth Centuries", The Journal of Economic History, Vol. 69, No. 2 (2009), pp. 409–445 (416, table 1) personal hygiene (ablution), and family life.
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Alexander tried to calm the unrest of his conscience by correspondence with the leaders of the evangelical revival on the continent, and sought for omens and supernatural guidance in texts and passages of scripture. It was not, however, according to his own account, till he met the Baroness de Krüdener—a religious adventuress who made the conversion of princes her special mission—at Basel, in the autumn of 1813, that his soul found peace. From this time a mystic pietism became the avowed force of his political, as of his private actions. Madame de Krüdener, and her colleague, the evangelist Henri-Louis Empaytaz, became the confidants of the emperor's most secret thoughts; and during the campaign that ended in the occupation of Paris the imperial prayer-meetings were the oracle on whose revelations hung the fate of the world.
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For the first several decades the Church of the United Brethren in Christ was loosely organized, and known simply as the United Brethren Church. When they officially organized into a denomination they adopted the name "Church of the United Brethren in Christ" in order to avoid confusion with the Unitas Fratrum (Unity of the Brethren), or as it more commonly was called in English, the United Brethren (also known as the Moravian Church.) Although there was influence by Pietism and the Moravians on the founders of the Church of the United Brethren in Christ, there is no direct organizational link. Likewise, there are no organizational connections with the Brethren denominations coming out of the German Brethren and Swiss Brethren movements, nor are there any connections with various Latter Day Saint groups that use "United Brethren" in their name.
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Knierim's methodology is cast against the trajectory of OT theology and hermeneutics that has subscribed to one principal interpretive tenet since Pietism and Gabler...Heilsgeschichte as a representative interpretive mode of this trajectory is traced from its Pietistic origin to its full development by von Rad.” Knierim's approach was thus described by Kim as representing a departure and a paradigmatic shift into a new and decidedly different direction from even his well-known mentor, Gerhard von Rad. Concerning that which was held as central to what Knierim viewed as of the problematic nature of the conceptual plurality of Old Testament texts, Kim homed in, “Plurality in the abstract, conceptual level may be problematic in its own right, but in the configuration of Knierim's methodology the question of unity in conceptual reality and concrete reality are one question.
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However, this terminology is not necessarily as characteristic for a Lutheran's identity as it often is for an Anglican.Evangelical Catholics and Confessional Evangelicals: The Ecumenical Polarities of Lutheranism by Gene Edward Veith Sometimes there is a distinction made between Nordic style Lutheranism and German style Lutheranism, with the latter being more influenced by pietism and the former having both retained and later also revived more of its pre-Reformation liturgy and practices and therefore being more high church. Examples of this are well-preserved church interiors, apostolic succession, and a clear episcopal structure. Although the name Nordic is used, it is actually mostly applicable to Sweden and Finland, and to a lesser extent, to Estonia and Latvia because those countries were part of the Swedish empire and were therefore the jurisdiction of the Church of Sweden.
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Missionaries of the Basel Evangelical Missionary Society arrived in the Danish Protectorate of Christiansborg, (now the suburb of Osu) in Gold Coast in 1828 at the behest of the then Danish Governor, Major Christopher von Richelieu. Founded in 1815 in Basel, Switzerland at the height of the Pietist theological movement, many of its young missionaries came from working class artisan backgrounds in Wurtemberg located in southern Germany. Pietism sought to “revitalise the Christian church from within by deepening and making more personal the religious life of the Christian community. It aimed at expressing their Christian convictions through positive deeds and exemplary life-styles including spreading the Gospel to other continents in response to the ‘call of God’.” In their view, formal education, agriculture, small scale industry, arts and craft went hand in hand with the propagation of the Gospel.
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Columbia University was established by the Church of England. Protestantism had an important influence on science. According to the Merton Thesis, there was a positive correlation between the rise of Puritanism and Protestant Pietism on the one hand and early experimental science on the other.Sztompka, Piotr (2003), Robert King Merton, in Ritzer, George, The Blackwell Companion to Major Contemporary Social Theorists, Malden, Massachusetts Oxford: Blackwell, p. 13, The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental techniques and methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values.
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Small 18th Century Sami Drum in the Cambridge University Museum of Archaeology and AnthropologyCMAA Collection In the 17th and 18th century, several actions were made to confiscate drums, both in Sweden and in Denmark- Norway. Thomas von Westen and his colleagues considered the drums to be "the Bible of the Sámi", and wanted to eradicate their idolatry by the roots by destroying or removing the drums. Any uncontrolled, idol-worshipping Sámi were considered a threat to the government. The increased missionary efforts towards the Sámi in the early 18th century might be explained as a consequence of the desire to controle the citizens under the absolute monarchy in Denmark- Norway, and also as a consequence of the increased emphasis on an individual Christian faith suggested in pietism. In Åsele, Sweden, 2 drums were collected in 1686, 8 drums in 1689 and 26 drums in 1725, mainly of the Southern Sámi type.
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Kelpius was born Johann Kelp in 1667, (American documents incorrectly placed his birth in 1673), near the town of Schäßburg, Transylvania (now Sighişoara, Romania) and attended the University of Altdorf, near Nuremberg, where his name was Latinized to Johannes Kelpius according to the custom of scholars of his days. By the age of 22 he had taken a master's degree in theology and published several works, including one in collaboration with Johannes Fabricius. At the university he had been drawn to Pietism, initially a reaction against the formalism of orthodox Lutheranism, but a term that sometimes included various esoteric or heretical Christian ideas. He became a follower of Johann Jacob Zimmermann, a mathematician, astronomer, and cleric, whose pastoral position had ended in 1685 due to his prediction of the imminent advent of a heavenly kingdom, as well as his criticism of the state church.
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Rudolf Borchardt (1877–1945) referred to Kuhlmann as "the greatest and most dangerous poet in German literature"Beare Robert L, 'Quirinus Kuhlmann:Religious Apprenticeship' PMLA, vol 66 no 4 Sept 1953 and Kuhlmann's mystical poems, (which include the collection Der Kühlpsalter (1684–6)), each of which had a heading note, date and circumstance of its composition,Beare, Robert l, 'Quirinus Kuhlmann:Where and When 'MLN, vol 77, no 4 1962 influenced both the poetry of the late Baroque, and the movements of Pietism and Empfindsamkeit / Sensibility (1750s–1770s). In 1962, Robert L. Beare wrote that "in recent years Quirinus Kuhlmann has been the subject of much interest, not merely because he is one of the most striking of German Baroque writers, but also because his life has unusual features not always associated with poets – seldom is a poet burned alive, no matter how critics may roast his work!"Robert L. Beare, "Quirinus Kuhlmann: Where and when?", MLN (The Johns Hopkins University Press), Vol.
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The Missionary Church has diverse roots, especially in Anabaptism (directly through the Mennonites), German Pietism, the holiness movement, and American evangelicalism, (and to a smaller degree fundamentalism and Pentecostalism). The preamble to their Constitution references this by stating: :...the Missionary Church will be better understood by the reader who recognizes that a singular commitment of our early leaders was to the position that the Scriptures were to be the primary source of doctrine and life. In addition to this commitment to be a biblical church, we recognize the contribution of John Wesley's emphasis on "the warmed heart"; A.B. Simpson's fourfold emphasis on Jesus Christ as Savior, Sanctifier, Healer and Coming King; the Anabaptist concepts of community and brotherhood; the evangelical emphases of the lost estate of mankind and redemption through Jesus Christ. The Missionary Church, then, is a unique blend of the thought and life of a people who have sought to build their church according to Scriptures and who have appreciated their historical roots.
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Its "sugary optimism, unctuous phraseology and pulpit logic" appealed, however, to the reviving pietism of the age succeeding the Revolution, and these qualities, as well as his eloquence as a preacher, brought Ancillon to the notice of the court. In 1808 he was appointed tutor to the royal princes, in 1809 councillor of state in the department of religion, and in 1810 tutor of the crown prince (afterwards Frederick William IV of Prussia), on whose sensitive and dreamy nature he was to exercise a powerful but far from wholesome influence. In October 1814, when his pupil came of age, Ancillon was included by Prince Hardenberg in the ministry, as privy councillor of legation in the department of foreign affairs, with a view to utilizing his supposed gifts as a philosophical historian in the preparation of the projected Prussian constitution. But Ancillon's reputed liberalism was of too invertebrate a type to survive the trial of actual contact with affairs.
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In 1825, with the aid of the Prussian government, he visited the libraries of England and the Netherlands, and on his return was appointed (in 1826) professor ordinarius of theology at the University of Halle, the centre of German rationalism, where he afterwards became preacher and member of the supreme consistorial council of the Evangelical State Church in Prussia. Here he made it his aim to combine in a higher unity the learning and to some extent the rationalism of Johann Salomo Semler with the devout and active pietism of A H Francke; and, in spite of the opposition of the theological faculty of the university, he succeeded in changing the character of its theology. This he achieved partly by his lectures, but above all by his personal influence on the students, and, after 1833, by his preaching. His theological position was orthodox, but laid more stress upon Christian experience than upon rigid dogmatic belief.
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Through his acquaintance with Christians influenced by Johann Konrad Dippel, such as Carl Michael von Strokirch and others, and by diligent studies of mystical Christian works, Rosén was brought into the Radical Pietism, where he, after some soul struggling, joined the so-called Gråkoltarna ("gray robes"), who held mystical-apocalyptic and schismatic gatherings (forbidden by law in Sweden at that time), in the house of the widow of the Dutch artist Jan van den Aveelen. When some of the participants were arrested and imprisoned, friends of Rosén sent him to Riga (then part of the Swedish Empire), where he, as in Copenhagen at his journey home 1732, met with the Moravian Brethren movement, which for a while had a calming influence on him. Back in Stockholm in 1735, he again joined the radicals among the Pietists, and became the leader for the first free congregation in Sweden, the "Philadelphian Society". Through this position he also became the accepted leader for all the Radical Pietists in the country.
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The Schwarzenau Brethren was first organized in 1708 under the leadership of Alexander Mack (1679–1735) in the Schwarzenau, Wittgenstein community of modern-day Bad Berleburg, North Rhine-Westphalia, Germany, now part of Bad Berleburg in North Rhine- Westphalia. They believed that both the Lutheran and Reformed churches were taking liberties with the true, pure message of Christianity as revealed in the New Testament, so as they began to have the New Testament available in German and read it for themselves, they rejected established liturgy, including infant baptism and popular Eucharistic practices in favor of following New Testament practices. The founding Brethren were broadly influenced by Radical Pietism understandings of an invisible, (nondenominational) church of awakened Christians who would fellowship together in purity and love, reaching out to the lost and hurting in Jesus' name and working together while awaiting Christ's return. A notable influence was Ernest Christopher Hochmann von Hochenau, a traveling Pietist minister.
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The Merton thesis has two separate parts: firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental technique and methodology; secondly, it puts forward the argument that the popularity of science in England in the 17th century, and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values (see Mertonian norms).Gregory, 1998 Merton focuses on English Puritanism and German Pietism as being responsible for the development of the scientific revolution of the 17th and 18th centuries. He explains that the connection between religious affiliation and interest in science is a result of a significant synergy between the ascetic Protestant values and those of modern science.Becker, 1992 Protestant values encouraged scientific research by allowing science to identify God's influence on the world and thus providing religious justification for scientific research.
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Similarly well-versed in the mystic tradition was the German Johann Arndt, who, along with the English Puritans, influenced such continental Pietists as Philipp Jakob Spener, Gottfried Arnold, Nicholas Ludwig von Zinzendorf of the Moravians, and the hymnodist Gerhard Tersteegen. Arndt, whose book True Christianity was popular among Protestants, Catholics and Anglicans alike, combined influences from Bernard of Clairvaux, John Tauler and the Devotio moderna into a spirituality that focused its attention away from the theological squabbles of contemporary Lutheranism and onto the development of the new life in the heart and mind of the believer. Arndt influenced Spener, who formed a group known as the collegia pietatis ("college of piety") that stressed the role of spiritual direction among lay-people—a practice with a long tradition going back to Aelred of Rievaulx and known in Spener's own time from the work of Francis de Sales. Pietism as known through Spener's formation of it tended not just to reject the theological debates of the time, but to reject both intellectualism and organized religious practice in favor of a personalized, sentimentalized spirituality.
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Historical orphanage (2009) Today the Francke Foundations inhabit an outstanding architectural ensemble of buildings and are involved in a wide range of international co-operations. The buildings of the historical school city are almost completely restored and the ensemble has been revived as cultural and scientific, social and educational institution. On the grounds of the Francke Foundations there are now besides the institutions owned by the foundation – the Historic Orphanage, the Archives, the Historic Library and three kindergartens, children's creative education center Krokoseum – the Faculty of Theology and the Institute for Education, the Interdisciplinary Research Centres for Enlightenment Studies (Interdisziplinäres Zentrum für die Erforschung der europäischen Aufklärung) and Interdisciplinary Centre for the Studies in Pietism of the Martin Luther University (Interdisziplinäres Zentrum für Pietismusforschung), four schools (Landesgymnasium Latina "August Hermann Francke", Grundschule "August Hermann Francke", Reformschule Maria Montessori, Sekundarschule "August Hermann Francke"), a Protestant Seminary, a social workshop for young people, two church rooms (St. Georgs Kapelle, Orthodoxe Hauskirche zum Heiligen Kreuz) and the German Federal Cultural Foundation (Kulturstiftung des Bundes).
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After failing to convince the desire of his heart, Anna Maria van Schurman, to abandon the pietism of Jean de Labadie, Elleboogius retreated to Scotland where he served as Professor extraordinarius in theology at the University of Aberdeen.. In his writings, Elleboogius showed an expert knowledge of rabbinic Hebrew as he argued against the theories of Thomas Gataker and Louis Cappel, who denied the Hebrew vowel points were an original part of the Hebrew language. He also held to the doctrine of synchronic contingency associated with Scotism and Reformed Orthodoxy. He left behind various academic disputations and a commentary on the Song of Songs, Huwelijks-Verbond en Borgtocht (1678).. Recent scholarship now disputes whether Elleboogius remained committed to synchronic contingency over the course of his entire life.. In a doctoral dissertation Scotus Enervatus: Non habenti aufertur quod videbatur habere (1693), his younger brother, Frederik Willem Pieter Elleboogius, included a dedication to C.H. Elleboogius, in which F.W.P. Elleboogius, "like his brother, points out that the idea in Scotus of contingency is not so different from that of Thomas [Aquinas]"..
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The poetry of Hölderlin, widely recognized today as one of the high points of German literature, was little known or understood during his lifetime, and slipped into obscurity shortly after his death; his illness and reclusion made him fade from his contemporaries' consciousness—and, even though selections of his work were published by his friends during his lifetime, it was largely ignored for the rest of the 19th century. Hölderlin's autograph of the first three stanzas of his ode "Ermunterung" ("Exhortation") Like Goethe and Schiller, his older contemporaries, Hölderlin was a fervent admirer of ancient Greek culture, but for him the Greek gods were not the plaster figures of conventional classicism, but wonderfully life-giving actual presences, yet at the same time terrifying. Much later, Friedrich Nietzsche would recognize Hölderlin as the poet who first acknowledged the Orphic and Dionysian Greece of the mysteries, which he would fuse with the Pietism of his native Swabia in a highly original religious experience. Hölderlin developed an early idea of cyclical history and therefore believed political radicalism and an aesthetic interest in antiquity, and, in parallel, Christianity and Paganism should be fused.
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