119 Sentences With "pietists" | Random Sentence Generator

Pietists urged a renewal of personal devotion and a less combative attitude toward rival religious systems, including Judaism.

Safranski's strength lies in his ability to blend artistic analysis with swift, sharp renderings of various artists, thinkers, pietists, lovers, and plundering soldiers who shaped Goethe.

Bach made passing contact with Pietist figures and themes, though he remained aligned with the orthodox wing—not least because Pietists held that music had too prominent a role in church services.

On both sides, he was descended from devout Pietists—members of a German Protestant sect that, like the Methodists in England, rejected the established church in favor of a fervently inward, evangelical striving for virtue.

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.

Europaeus opposed the seclusion of the pietists but respected their religiosity. He placated the other priests' attitude towards pietists. Europaeus opposed the hard church sanctions; he thought that their time was over and regarded that they cause more harm than good. In 1868 Europaeus founded an orphanage to raise children who had lost their parents in the previous famine.

In later years, although no longer officially a functioning group, many of the Philadelphian Society's views and writings, particularly those by Jane Leade, remained influential among certain groups of Behmenists, Pietists, Radical Pietists, Christian mystics, and Esoteric Christians, such as the Society of the Woman in the Wilderness (led by Johannes Kelpius), the Ephrata Cloister, and the Harmony Society, among others.

The Hasidim of Ashkenaz (, trans. Khasidei Ashkenaz; "German Pietists") were a Jewish mystical, ascetic movement in the German Rhineland during the 12th and 13th centuries.

From 1645 he studied Philosophy at the University of Wittenberg. In 1657 he became extraordinary professor, and in 1662 ordinary professor at University of Wittenberg, replacing Johannes Meisner. During the Syncretistic Controversy and Pietistic controversy he represented the extreme orthodox Lutheranism; and opposed especially the younger Calixtus and the theology of the Pietists. Against Spener, the leader of the Pietists, he charged no less than 263 heresies.

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.

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.

His brother Gottfried Daniel Krummacher was the leader of the pietists of Wuppertal. His son Friedrich Wilhelm Krummacher was a noted clergyman and author, as was his son Emil Wilhelm Krummacher.

In 1722 he was appointed German Lutheran court preacher at the Royal Court in London where he remained for the rest of his life. Ziegenhagen was connected to Pietists in many European countries. Moreover he maintained contacts between those Pietists and the missions in North America - particularly the community of Salzburgers at Ebenezer, Georgia - and in Southern India (Tranquebar, Madras) where he also supported the Danish-Halle Mission. Due to his religious convictions, Ziegenhagen remained unmarried.

Denominations belonging to the International Federation of Free Evangelical Churches trace their roots to the Radical Pietist movement. Radical Pietists separated from the Lutheran Churches, which held the status of state churches in Europe.

Even religious renewals such as the German evangelicals and Pietists in Pennsylvania, the Devotio Moderna movement, and the Methodist Revival in England are seen by modern scholars as being influenced by the Desert Fathers.

However the kabbalistic fellowship of Brody did not act on social scale. It was a closed circle of pietists who used to gather at Brody Study Hall, founded around 1736, not spreading their activities beyond that.

The Kabbalah of Prayer on Chabad.org Among Jews, this approach has been taken by the Chassidei Ashkenaz (German pietists of the Middle-Ages), the Arizal's Kabbalist tradition, Ramchal, most of Hassidism, the Vilna Gaon, and Jacob Emden.

A common trait among some radical Pietists, is that they formed communities where they sought to revive the original Christian living of the Acts of the Apostles. Other Radical Pietists "preferred a largely solitary life of prayer, living in modest cottages or even more primitive dwellings in the hills outside of the town." Jean de Labadie (1610–1674) founded a communitarian group in Europe which was known, after its founder, as the Labadists. Johannes Kelpius (1673–1708) led a communitarian group who came to America from Germany in 1694.

38 Of the colonial hymnbooks in English, the largest and most significant was Urania, or A Choice Collection of Psalm- Tunes, Anthems, and Hymns, compiled by James Lyon (Philadelphia, 1761). Colonial Pennsylvania was home to a number of religious minority sects, several of which have played an important role in the musical development of the area. A number of German Pietists settled in the Philadelphia area in 1694, led by Johannes Kelpius. These Pietists lived along the banks of the Wissahickon Creek, and became known as the Hermits (or Mystics) of the Wissahickon.

The first missionaries to pre-colonial Ghana, were a multiracial mixture of European, African, and Caribbean pietists employed by Switzerland's Basel Mission. The policies were adopted by later missionary organizations.Paul Grant, “Strangers And Neighbors In Precolonial Ghana” ‘’Fides et Historia.’’ (2018) 50 (2): 94–107.

Amana is an unincorporated community and census-designated place (CDP) in Iowa County, Iowa, United States. It is one of the Amana Colonies, seven villages built by German Pietists in the 19th century. As of the 2010 census, Amana had a population of 442.

They also believe in nonresistance and thus "forbid Christians to shed blood." With regard to baptism, many Radical Pietists hold "that the original and apostolic form of baptism was to immerse the candidate forward into the water three times (once in the name of the Father, once in the name of the Son, and once in the name of the Spirit)." Radical Pietists also practice the lovefeast (which includes footwashing and the holy kiss), as well as closed communion. The Radical Pietistic communities do not believe in the swearing of oaths and also resolve problems at the congregational level under church councils presided by elders, rather than in civil courts.

Mössingen is Protestant since the Reformation. The currently existing parishes Martin Luther, Johannes and Peter and Paul belong to the Evangelical Lutheran Church. Furthermore, there are a community of evangelical pietists and the United Methodist Church of Christ. The Roman Catholic Church is located in the diaspora.

In 1861 construction of a third courthouse was begun. The current courthouse was built in 1892 after the county had outgrown the previous one.Iowa County at Iowa State Association of Counties, retrieved July 26, 2008. Iowa County is home to the Amana Colonies, a group of settlements of German Pietists, comprising seven villages.

The sect began as a refuge from the bitterness of the Calvinist and Arminian controversies of the day. Their name is derived from the custom they had of calling their communities "Colleges", as did Spener and the Pietists of Germany.Blunt, John Henry. Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought. Rivingtons. 1874.

At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practised heavily influenced Wesley's theology of Methodism.

It was in this context that he left his home in 1679, joined the Lutheran Pietists in Frankfurt, and repeatedly urged adherence to Christ's Golden Rule. He emigrated to Pennsylvania four years later, but never went back to Windsheim.Franz Daniel Pastorius and Transatlantic Culture: German Beginnings, Pennsylvania Conclusions (Bamberg, Germany, 2016), pp. 177–85, 187, 242.

Finally, they came to Altona (then belonging to Denmark), a town where many Pietists and Mennonites were living, and could settle there. But not for long. They were too radical even for Altona, and had to leave, not finding a resting place anywhere. So they went to the Netherlands, and had about the same story there.

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.

As for the social barriers, in Germany and Sweden the familiar pronomen "thou" ("du") was commonly used among the radical Pietists. They also strongly abandoned class designation and academic degrees. Some of the barriers between men and women were also broken down. Many radical pietistic women became well known as writers and prophets, as well as leaders of Philadelphian communities.

Essen went to study theology and in 1837 he graduated Bachelor of Theology. When he continued his studies he formed a group of university Pietists with Lars Stenbäck and Julius Immanuel Bergh. During 1839–1840 they published Pietistic newspaper called Evangeliskt Veckoblad. Consequently, officials and church became suspicious towards Essen and Porvoo Cathedral Chapter refused giving him ordination in 1838.

But differences between the Pietists of Halle and him became apparent. He found their religious life too formal, external and worldly. They could not sanction his comparative indifference to doctrine and his tendency to separatism in church life. Because of these issues, Spangenberg's taking part in private observances of the Lord's Supper and his connection with Count Zinzendorf brought matters to a crisis.

Terminism is the Christian doctrine that there is a time limit for repentance from sin, after which God no longer wills the conversion and salvation of that person. This limit is asserted to be known to God alone, making conversion urgent. Among pietists such as Quakers, permitted the co-existence, over the span of a human life, of human free will and God's sovereignty.

Religious lines were sharply drawn.Kleppner (1979) Methodists, Congregationalists, Presbyterians, Scandinavian Lutherans and other pietists in the North were tightly linked to the GOP. In sharp contrast, liturgical groups, especially the Catholics, Episcopalians, and German Lutherans, looked to the Democratic Party for protection from pietistic moralism, especially prohibition. While both parties cut across economic class structures, the Democrats were supported more heavily by its lower tiers.

Erwin began to work within the Lutheran Church for changes to its position on gay clergy. While teaching for years at California Lutheran University, he also served as a volunteer parish associate. From 1993 to 1999, Erwin was lecturer in ecclesiastical history in the Yale Divinity School (YDS). He taught History of Western Christianity as well as courses on Martin Luther, the Pietists, and other topics.

Gottfried Daniel Krummacher (1 April 1774 in Tecklenburg - 30 January 1837 in Elberfeld) was a German Reformed clergyman. He was a brother of theologian Friedrich Adolf Krummacher. He studied theology at the University of Duisburg and became a pastor in Bärl (today part of Duisburg; 1798), Wülfrath (1801) and Elberfeld (1816).Krummacher, Gottfried Daniel at Neue Deutsche Biographie He was the leader of the Pietists of Wuppertal.

Wilhelmsdorf is a town in the district of Ravensburg in Baden-Württemberg in Germany. The place was founded in 1824 by Pietists, who wanted to emigrate overseas, but were granted by King William I of Württemberg a place, where they could settle among themselves. The place was named after the king and modelled after the settlement congregations of the Herrnhuter Bruedergemeine or Moravian Church.

At the time, its rulers were tolerant of a variety of Pietists and other religious dissenters, most notably Alexander Mack, who would later found the Church of the Brethren in the United States. He married the widowed Maria Christina (born Gruber) in 1720. The family lived in the village of Schwarzenau, which now belongs to the town of Berleburg though had ties to Laasphe as well.

After the pietistscommand (assembly ban for separatist societies) of Karl von Hessen-Kassel, they moved from Allendorf to Glashütte and, later to Saßmannshausen near Lassphe in the shire of Wittgenstein. The Society was rejected by different Pietists like Spener and Francke and other separatist Societies. In November 1704, the Society was arrested for fornication, blasphemy, abortion and double infant murder. They escaped in March 1705 from Castle Wittgenstein.

During the late 18th century the Radical Pietist movement throughout the Duchy of Württemberg increased again after having diminished over the previous decades. Many Pietists separated from church for religious reasons. In Württemberg, where Rottenacker belonged to, those religious dissenters were generally known as 'separatists'. Since 1785 the linen weaver George Rapp from Iptingen became the most important leader of the Separatists in Württemberg, directing about 2,000 followers.

Nearly all the denominations (including Catholics) engaged in foreign missions, which often had a social gospel component in terms especially of medical uplift. The Black denominations, especially the African Methodist Episcopal church (AME) and the African Methodist Episcopal Zion church (AMEZ), had active programs in support of the Social Gospel. Both evangelical ("pietistic") and liturgical ("high church") elements supported the Social Gospel, although only the pietists were active in promoting Prohibition.

Korntal-Münchingen is a town in the district of Ludwigsburg, Baden- Württemberg, Germany. It is situated at the northwestern border of Stuttgart and 8 km of its centre, and 10 km southwest of Ludwigsburg. Korntal was begun in the 19th Century when King Wilhelm of Württemberg permitted a group of Württemberg Pietists to erect a settlement based on the settlement congregations of the Herrnhuter Bruedergemeine or Moravian Church.

The more subtle high church influence of Bishop Bo Giertz has been remarkable especially among Pietists. The early high church movement caused the emergence of retreat centres, more frequent celebration of the Mass, and lively historical-critical study of the Bible. The strong social passion of the Catholic Movement within Church of England never took root in the same way in Sweden.The Oxford Movement as Received in Sweden by Oloph Bexell.

Erhardt was born on 17 April 1823 in Bönnigheim, then in the Kingdom of Württemberg. He was the son of a master tailor, and was apprenticed to a cooper. He worked with the Boennigheim Pietists, then joined the Basel Mission, where he was trained as a missionary until 1846. From 1846 to 1848 he studied with the Church Mission Society in London, where he was ordained in 1848.

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.

William Henry Zuber (March 26, 1913 – November 2, 1982) was a professional baseball pitcher. He had an 11-year Major League Baseball career between 1936 and 1947. He pitched his entire career in the American League with the Cleveland Indians, Washington Senators, New York Yankees and Boston Red Sox. Bill was born and raised in Middle Amana, Iowa, a community of German pietists who until 1932 practiced a form of communitarian living.

Gustav Sobottka was born in Turowen (Turowo), in the administrative district of Johannisburg (Pisz) in East Prussia. His father, Adam Sobottka, was a roofer and day laborer,Biographical details, Gustav Sobottka Bundesstiftung zur Aufarbeitung der SED-Diktatur, Retrieved November 25, 2011 his mother was Auguste Sobottka. In 1895, the family moved to Röhlinghausen, today the southwestern part of Herne, in the Ruhr region. The family were Muckers Pietists, a pious movement within the Lutheran church.

By June 27, 1885, seventy settlers from various states, towns, and communities had made the area their home. The pioneer settlers were all Grundtvigians; a faction within the Danish National Church. The Grundtvigians represented a nationalistic and liberal religious tradition, in staunch contrast to pietists and fundamentalists in the Church Association for the Inner Mission in Denmark. Grundtvigians believed in celebrating life, but they lived for the present, and were often nicknamed "Happy Danes".

Eleazar of Worms (אלעזר מוורמייזא) (c. 1176–1238), or Eleazar ben Judah ben Kalonymus, also sometimes known today as Eleazar Rokeach ("Eleazar the Perfumer" אלעזר רקח) from the title of his Book of the Perfumer (Sefer ha rokeah ספר הרקח)—where the numerical value of "Perfumer" (in Hebrew) is equal to Eleazar, was a leading Talmudist and Kabbalist, and the last major member of the Hasidei Ashkenaz, a group of German Jewish pietists.

Amana Colonies were founded by German Pietists. A 2014 survey by Pew Research Center found 60% of Iowans are Protestant, while 18% are Catholic, and 1% are of non- Christian religions. 21% responded with non-religious, and 1% did not answer. A survey from the Association of Religion Data Archives (ARDA) in 2010 found that the largest Protestant denominations were the United Methodist Church with 235,190 adherents and the Evangelical Lutheran Church in America with 229,557.

Another, separate influential mystical, theosophical, and pious movement, shortly before the arrival there of Kabbalistic theory, was the "Hasidei Ashkenaz" (חסידי אשכנז) or Medieval German Pietists from 1150 to 1250. This ethical-ascetic movement with elite theoretical and Practical Kabbalah speculations arose mostly among a single scholarly family, the Kalonymus family of the French and German Rhineland. Its Jewish ethics of saintly self-sacrifice influenced Ashkenazi Jewry, Musar literature and later emphases of piety in Judaism.

Before the first European settlers arrived, the region that would become Philadelphia was inhabited by the Lenape, a Native American people. Mennonites, Amish, Moravians and Pietists moved to the state during the 17th century, because of Pennsylvania's freedom of religion. A century later, in the 19th century, many Catholics moved to the area from Germany and Ireland. The Roman Catholic Diocese of Allentown is the head of all the Catholic churches in Allentown and the surrounding area.

In 1741-1742 he traveled to England to raise funds for his mission and obtain the sanction of the Archbishop of Canterbury. During the second half of this missionary period of his life, Spangenberg went to Pennsylvania, where as bishop he supervised the Moravian churches. He helped raise money to defend the colonies during the Seven Years' War. In addition, he wrote as an apologist of the Church against the attacks of the Lutherans and the Pietists.

283-284 Lenski traced these differences back to the Reformation and the Catholic church's reaction to it. In Lenski's view, the Reformation encouraged intellectual autonomy among Protestants, in particular the Anabaptists, Puritans, Pietists, Methodists, and Presbyterians. In the Middle Ages, there had been tendencies toward intellectual autonomy, as exemplified in men like Erasmus. But after the Reformation, the Catholic leaders increasingly identified these tendencies with Protestantism and heresy and demanded that Catholics be obedient and faithful to ecclesiastical discipline.

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.

The Monastery in 2010 In 1694, Johannes Kelpius arrived in Philadelphia with a group of like-minded German Pietists to live in the valley of the Wissahickon Creek. They formed a monastic community and became known as the Hermits or Mystics of the Wissahickon. Kelpius was a musician, writer, and occultist. He frequently meditated (some believe in a cave—the Cave of Kelpius ) along the banks of the Wissahickon and awaited the end of the world, which was expected in 1694.

Alexander Mack (c. 27 July 1679 – 19 January 1735) was the leader and first minister of the Schwarzenau Brethren (or German Baptists) in the Schwarzenau, Wittgenstein community of modern-day Bad Berleburg, North Rhine-Westphalia, Germany. Mack founded the Brethren along with seven other Radical Pietists in Schwarzenau in 1708. Mack and the rest of the early Brethren emigrated to the United States in the mid-18th century, where he continued to minister to the Brethren community until his death.

A significant group of German Pietists in Iowa formed the Amana Colonies and continue to practice speaking their heritage language. Early twentieth century immigration was often to St. Louis, Chicago, New York, Milwaukee, Pittsburgh and Cincinnati. German- language newspapers in the U.S. in 1922 The dialects of German which are or were primarily spoken in colonies or communities founded by German-speaking people resemble the dialects of the regions the founders came from. For example, Hutterite German resembles dialects of Carinthia.

His role as the only minister on the Delaware River did not end until 1677 when the Swedish settlers living northeast of Darby Creek built a new log church at Wicaco (now Gloria Dei (Old Swedes') Church) and invited Jacob Fabritius to be their pastor. Jacob Fabritius, a native of Grosglogau in Silesia, had arrived in New York in 1669 to serve the Dutch Lutheran churches along the Hudson River.The German Pietists of provincial Pennsylvania: 1694-1708 (Julius Friedrich Sachse. Cornell University Library.

He had turned away from the state church and was in contact with pietists, inspirational communities and members of the Moravian Church (Herrnhutern). In Halle, he encountered the charitable institutions of August Hermann Francke, including an orphanage and a hospital. Senckenberg returned to Frankfurt in the spring of 1732 and practised medicine there without a license. After he had suffered from mental problems, his older brother Heinrich Christian Senckenberg helped him in 1737 to obtain his doctorate at the Georg August University of Göttingen.

Boehm and Slare supplied John Le Neve with materials for his memoir of the Protestant traveller Heinrich Wilhelm Ludolf; through Slare Ludolf had met Edmund Calamy. Slare supported his project to have the New Testament translated into modern Greek, with Henry Hoare, and Sir John Philipps, 4th Baronet. Hoare, Slare and Francis Lee were leaders in the charity school movement in England, and also in close touch with August Hermann Francke and the Pietists. Slare died on 12 September 1727, in his eightieth year.

In 1803 and 1804, a group of Christian pietists led by George Rapp arrived from Württemberg, Germany, settled in Harmony, Pennsylvania, and formed the Harmony Society in 1805. The group lived communally, were pacifistic, advocated celibacy, and music was a big part of their lives. The Harmonites (or Harmonists) wrote their own music and even had an orchestra. The Society lasted until 1906, but their final settlement, Old Economy Village (now Ambridge, Pennsylvania) contains archives with sheet music that is still performed at special community events.

The official seal of the Universalist General Convention American Universalism developed from the influence of various Pietist and Anabaptist movements in Europe, including Quakers, Moravians, Methodists, Lutherans, Schwenkfelders, Schwarzenau Brethren, and others. Pietists emphasized individual piety and zeal and, following Zinzendorf, a "religion of the heart."A similar idea was developed by FDE Schleiermacher Early followers were most often German in ancestry. The majority of the early American Universalists lived in the Mid- Atlantic colonies, though Rhode Island also had a fair number of followers.

Hörner attempted to win an appointment as court painter but, despite the fact that King Christian VI was sympathetic to the Pietists, he was not accepted. It has been suggested that his style was too realistic and the King wanted portraits that were more idealized. A sample portrait of Crown Prince Frederick does, in fact, present him as rather less attractive than he appears in other contemporary portraits.Mikael Kristian Hansen, "Et ukendt portræt af sø-officeren Adam Frederik Lützow" in: Tidsskrift for Søvæsen, 2007, Vol.

The group lasted until 1905, making it one of the longest-running financially successful communes in American history. The Oneida Community, founded by John Humphrey Noyes in Oneida, New York, was a utopian religious commune that lasted from 1848 to 1881. Although this utopian experiment has become better known today for its manufacture of Oneida silverware, it was one of the longest-running communes in American history. The Amana Colonies were communal settlements in Iowa, started by radical German pietists, which lasted from 1855 to 1932.

During the course of the festivities, a public debate was held in which combatants of Peshischa appealed to Avraham Heshel to decide whether to ban Peshischa or not. They described Peshischa as a movement of radical intellectual pietists (misnagdim) and non-conformists who endangered the Hasidic establishment. They also criticized Simcha Bunim for dressing in contemporary German fashion as opposed to the traditional Hasidic garb, claiming that his German pedigree debarred him from being an adequate Hassidic leader. His critics mockingly called him "der deutschle" (lit.

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".

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.

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.

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.

John Howard, English philanthropist penal reformer. A second group that supported penal incarceration in England included clergymen and "lay pietists" of various religious denominations who made efforts during the 1700s to reduce the severity of the English criminal justice system. Initially, reformers like John Howard focused on the harsh conditions of pre-trial detention in English jails. But many philanthropists did not limit their efforts to jail administration and inmate hygiene; they were also interested in the spiritual health of inmates and curbing the common practice of mixing all prisoners together at random.

In other words, the Protestant work ethic was an important force behind the unplanned and uncoordinated emergence of modern capitalism. In his book, apart from Calvinists, Weber also discusses Lutherans (especially Pietists, but also notes differences between traditional Lutherans and Calvinists), Methodists, Baptists, Quakers, and Moravians (specifically referring to the Herrnhut-based community under Count von Zinzendorf's spiritual lead). In 1998, the International Sociological Association listed this work as the fourth most important sociological book of the 20th century. It is the 8th most cited book in the social sciences published before 1950.

Zachow probably received his training from his father, the piper Heinrich Zachow, one of Leipzig's town musicians in the Alta capella, and maybe from Johann Schelle, a leading German composer, when the family moved to Eilenburg.Zachow, Friedrich Wilhelm As Kantor and organist of Halle's Market Church in 1684 he succeeded Samuel Ebart. During his time at Halle he became particularly renowned as a composer of dramatic cantatas. In 1695 he was criticized by the pietists because of his excessive long and elaborate music, that could be only appreciated by cantors and organists.

In 1673 Schurman published Eukleria, or Choosing the Better Part, a reference to Luke 10:42 when Mary chooses the better part by sitting at the feet of Christ. In it she derided Gisbertus Voetius's opposition to her admiration for Saint Paula, a disciple of St Jerome, who had helped to translate the Bible into Latin. Voetius argued that women should have a limited public role and that anything else was feminine impropriety. Eukleria was well received by Gottfried Wilhelm Leibniz and prominent pietists, including Johann Jacob Schütz, Philipp Jakob Spener and Eleonore van Merlau.

In 1694, Johannes Kelpius brought a group of German Pietists to the banks of the Wissahickon Creek in southeastern Pennsylvania. These became known as the Hermits or Mystics of the Wissahickon; this 1871 map of Wissahickon Creek notes a Kelpius spring and Hermits Glen. Kelpius was a musician, and he and his followers brought with them instruments that became an integral part of church life. Kelpius was also a composer, and is sometimes called the first Pennsylvanian composer, based on his unproven authorship of several hymns in The Lamenting Voice of the Hidden Love.

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.

Especially among the many rural Pietists in the Ecclesiastical Province of Pomerania the opposition found considerable support. While the German Christians, holding the majority in most official church bodies, lost many supporters, the Confessing Christians, comprising many authentical persuasive activists, still remained a minority but increased their number. As compared to the vast majority of indifferent, non-observing Protestants, both movements were marginal. One pre-1918 tradition of non-ecclesiastical influence within church structures had made it into the new constitution of the Evangelical Church of the old- Prussian Union of 1922.

At January 28, 1741, he was put on a prisoner wagon, to be brought all the way to the southern coast of Sweden, where a ship would take him over to Denmark. At every stop during the long and cold journey, Pietists came to say farewell to their beloved leader, and he preached to them and to large gatherings of people, from the prisoner wagon, to which he was chained. Some of his dearest friends from the passed towns joined and walked beside him, so that he always had care and comfort from believers.

Dorothea Charlotte was a daughter of the Albert II, Margrave of Brandenburg-Ansbach (1620–1667), from his second marriage to Sophia Margaret of Oettingen-Oettingen (1634–1664), daughter of Joachim Ernest of Oettingen-Oettingen. On 1 December 1687 she married Ernest Louis, Landgrave of Hesse-Darmstadt. He was under the guardianship of his mother, Elisabeth Dorothea of Saxe-Gotha-Altenburg until 1688. Dorothea Charlotte was a pietist and exerted some influence upon the affairs of state in favour of the pietists in the first years of her marriage.

" She finds that evangelicals share common origins in the religious revivals and moral crusades of the 18th and 19th centuries. She writes that "Evangelical catchphrases like 'Bible-believing' and 'born again' are modern translations of the Reformers' slogan sola scriptura and Pietists' emphasis on internal spiritual transformation." Evangelicals are often defined in opposition to Mainline Protestants. According to sociologist Brian Steensland and colleagues, "Evangelical denominations have typically sought more separation from the broader culture, emphasized missionary activity and individual conversion, and taught strict adherence to particular religious doctrines.

He preserved the balance between the mystical and ethical elements in Christianity which is so characteristic of the great Pietists in the Reformed communion.” As a result of this work, à Brakel has become important to Reformed believers in the Netherlands, both during his lifetime and beyond. He is fondly referred to as “Father Brakel”, a title by which he is still known in the Netherlands. For more than three centuries, the influence of The Christian's Reasonable Service has been such that à Brakel continues to be one of the most significant representatives of the Further Reformation.

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.

Consequently, Pietists helped form the principles of the modern public school system, including the stress on literacy, while more Calvinism-based educational reformers (English and Swiss) asked for externally oriented, utilitarian approaches and were critical of internally soul searching idealism. Prussia was able to leverage the Protestant Church as a partner and ally in the setup of its educational system. Prussian ministers, particularly Karl Abraham Freiherr von Zedlitz, sought to introduce a more centralized, uniform system administered by the state during the 18th century. The implementation of the Prussian General Land Law of 1794 was a major step toward this goal.

The survey also reported that 22.8% of Americans described themselves as agnostic, atheist or simply having no religion—up from 8.2% in 1990. Protestantism is the largest Christian religious grouping in the United States, accounting for almost half of all Americans. Baptists collectively form the largest branch of Protestantism at 15.4%, and the Southern Baptist Convention is the largest individual Protestant denomination at 5.3% of the U.S. population. Apart from Baptists, other Protestant categories include nondenominational Protestants, Methodists, Pentecostals, unspecified Protestants, Lutherans, Presbyterians, Congregationalists, other Reformed, Episcopalians/Anglicans, Quakers, Adventists, Holiness, Christian fundamentalists, Anabaptists, Pietists, and multiple others.

In Protestant areas the emphasis was on scientific rather than religious aspects of patient care, and this helped develop a view of nursing as a profession rather than a vocation.Tim McHugh, "Expanding Women’s Rural Medical Work in Early Modern Brittany: The Daughters of the Holy Spirit," Journal of the History of Medicine and Allied Sciences (2012) 67#3 pp 428-456. in project MJUSE There was little hospital development by the main Protestant churches after 1530. Some smaller groups such as the Moravians and the Pietists at Halle gave a role for hospitals, especially in missionary work.

Home of Francis Daniel Pastorius in Germantown, as it appeared circa 1919 In 1683, a group of Mennonites, Pietists, and Quakers in Frankfurt, including Abraham op den Graeff a cousin of William Penn, approached Pastorius about acting as their agent to purchase land in Pennsylvania for a settlement. Pastorius took passage to Philadelphia. In Philadelphia, he negotiated the purchase of 15,000 acres (61 km²) from William Penn, the proprietor of the colony, and laid out the settlement of Germantown, where he himself would live until his death. As one of Germantown's leading citizens, Pastorius served in many public offices.

Mack's baptism alongside seven other Radical Pietists in the Eder marks the inauguration of the Brethren Mack was born in Schriesheim, Palatinate in contemporary Baden-Württemberg, Germany, where he worked as a miller. He was born the third son to miller Johann Phillip Mack and his wife Christina Fillbrun Mack and baptized into the local Reformed church on 27 July 1679. The Macks remained in Schriesheim throughout the Nine Years' War, intermittently seeking refuge in the hill country because of violence. Upon finishing his studies, Mack took over the family mill and married Anna Margarethe Kling on 18 January 1701.

R. Hal Williams, Realigning America: McKinley, Bryan, and the Remarkable Election of 1896 (2010) With Bryan taking a hiatus and Teddy Roosevelt the most popular president since Lincoln, the conservatives who controlled the convention in 1904, nominated the little-known Alton B. Parker before succumbing to Roosevelt's landslide. Religious divisions were sharply drawn.Kleppner (1979) Methodists, Congregationalists, Presbyterians, Scandinavian Lutherans and other pietists in the North were closely linked to the Republican Party. In sharp contrast, liturgical groups, especially the Catholics, Episcopalians and German Lutherans, looked to the Democratic Party for protection from pietistic moralism, especially prohibition.

The parashah has parallels or is discussed in these early nonrabbinic sources:For more on early nonrabbinic interpretation, see, e.g., Esther Eshel, "Early Nonrabbinic Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, pages 1841–59. told how in the 2nd century BCE, many followers of the pious Jewish priest Mattathias rebelled against the Seleucid king Antiochus IV Epiphanes. Antiochus's soldiers attacked a group of them on the Sabbath, and when the Pietists failed to defend themselves so as to honor the Sabbath (commanded in, among other places, ), a thousand died.

His autobiography Heinrich Stillings Leben, from which he came to be known as Stilling, is the chief authority for his life. Jung's acquaintance with Goethe at the University of Strasbourg ripened into friendship, and it was by his influence and assistance that Jung's first work, Heinrich Stillings Jugend. Eine wahrhafte Geschichte, was put to paper and published (without Jung's knowledge) in 1777. Considered an important precursor of the Bildungsroman, the book concealed Jung's actual surname and gave him the invented name "Stilling", which may derive from the characterization of German Pietists as "the still people in the countryside" ("die Stillen auf dem Lande").

He was determined that the centrality of Christin faith in human existence should always be taken seriously. In these and other respects he may be compared to Philipp Spener (1635-1705) and the Pietists who came to the fore during the second half of the seventeenth century. Schupp was not exactly a typical churchman-scholar, although he certainly possessed an abundance of knowledge, was well read, and blessed with a formidable memory. His more remarkable defining gifts involved the effectiveness of his communication skills, whether in negotiation with great men or in delivering a sermon to a church congregation.

It was well received by the German churches of Pennsylvania, who were in turn influential in what became the Universalist church in the Middle Atlantic and New England states. George de Benneville (1703–1793) was an important influence on the early Universalists and, like Sauer, had sojourned among the Wittgenstein Pietists before coming to America. Sauer remained active as a printer up until his death on September 25, 1758 in Germantown, but none of his other publications had the impact of the "Sauer Bible." The latter was re-published in 1763 and again in 1776 by his son.

It was founded by Lutheran pietists in 1869 on land purchased from the Kansas Pacific Railroad; the First Swedish Agricultural Company of Chicago spearheaded the colonization. Known today as Little Sweden, Lindsborg is the economic and spiritual center of the Smoky Valley.Steven M. Schnell, "The Making of Little Sweden, USA" (Great Plains Quarterly 2002 22(1): 3-21) The rise of agribusiness, the decline of the family farm, the arrival of nearby discount stores, and the "economic bypass" of the new interstate system wrought economic havoc on this community. By the 1970s Lindsborg residents pulled together a unique combination of musical, artistic, intellectual, and ethnic strengths to reinvent their town.

Anton Kirchweger (died February 8, 1746) Willy Schrödter, Abenteuer mit Gedanken: Mächte und Gewalten in uns (Reichl Verlag, 2003) p18 He was the editor or the author of the influential hermetical book Aurea Catena Homeri (Golden Chain of Homer); Aurea Catena Homeri oder, Eine Beschreibung von dem Ursprung der Natur und natürlichen Dingen (The Golden Chain of Homer, or A Description of Nature and Natural Things). The book was read by Pietists and later influenced the young Goethe. It was first published in Leipzig in 1723, in the German language, followed by other editions: 1723, 1728, 1738 and 1757 (Latin edition). Another Latin version was issued at Frankfurt in 1762.

Old Capitol, Iowa City Inside the Davenport Skybridge Iowa City is home to the University of Iowa, which includes the Iowa Writers' Workshop, and the Old Capitol building. Because of the extraordinary history in the teaching and sponsoring of creative writing that emanated from the Iowa Writers' Workshop and related programs, Iowa City was the first American city designated by the United Nations as a "City of Literature" in the UNESCO Creative Cities Network. The Herbert Hoover National Historic Site and Herbert Hoover Presidential Library and Museum are in West Branch. The Amana Colonies are a group of settlements of German Pietists comprising seven villages listed as National Historic Landmarks.

This society was modeled on the collegia pietatis (cell groups) used by pietists for Bible study, prayer and accountability. All three men experienced a spiritual crisis in which they sought true conversion and assurance of faith. Whitefield joined the Holy Club in 1733 and, under the influence of Charles Wesley, read German pietist August Hermann Francke's Against the Fear of Man and Scottish theologian Henry Scougal's The Life of God in the Soul of Man (the latter work was a favorite of Puritans). Scougal wrote that many people mistakenly understood Christianity to be "Orthodox Notions and Opinions" or "external Duties" or "rapturous Heats and extatic Devotion".

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.

This approach has been taken by the Chassidei Ashkenaz (German pietists of the Middle-Ages), the Zohar, the Arizal's Kabbalist tradition, the Ramchal, most of Hassidism, the Vilna Gaon and Jacob Emden. Hassidism, although incorporating the kabbalistic worldview and its corresponding kavanot, also emphasized straightforward sincerity and depth of emotional engagement in prayer.Green, Arthur et al, Speaking Torah: Spiritual Teachings From Around the Maggid's Table, Jewish Lights, 2013, p.13. The Baal Shem Tov's great- grandson, Rebbe Nachman of Breslov, particularly emphasized speaking to God in one's own words, which he called Hitbodedut (self-seclusion) and advised setting aside an hour to do this every day (Likutei Moharan 2:25).

The immigrants of the 1600s and 1700s who were known as the Pennsylvania Dutch included Mennonites, Swiss Brethren (also called Mennonites by the locals) and Amish but also Anabaptist-Pietists such as German Baptist Brethren and those who belonged to German Lutheran or German Reformed Church congregations. Other settlers of that era were of the Moravian Church while a few were Seventh Day Baptists. Calvinist Palatines and several other religions to a lesser extent were also represented. Over 60% of the immigrants who arrived in Pennsylvania from Germany or Switzerland in the 1700s and 1800s were Lutherans and they maintained good relations with those of the German Reformed Church.

Born in Vodislav, Poland in either 1765 or 1767 to a wealthy German Orthodox Jewish family. His father Tzvi Hersh Bonhardt was a German merchant and rabbi, who, in his early years moved to Poland, where he became a well-known maggid and intellectual, authoring several rabbinic works and studying medieval Jewish philosophy. Thus many of Simcha Bunim's rationalistic ideals were greatly influenced by his father, and grandfather, Judah Leib Bonhardt who could both be considered traditional rational pietists. His mother, Sarah Sirkin was the scion of a highly distinguished Polish-Ukrainian rabbinic family and was known to be very familiar with Talmudic law.

Carl Braaten has authored and edited numerous books and theological papers, including Principles of Lutheran Theology (Fortress Press, 1983), Mother Church: Ecclesiology and Ecumenism (Fortress Press, 1998) and In One Body Through the Cross: The Princeton Proposal for Christian Unity (Eerdmans Publishing Company, 2003). Along with Robert Jenson, he has been an influential figure in developing and restoring the catholic roots of Lutheranism at the Lutheran School of Theology at Chicago. Braaten was born on January 3, 1929, in Saint Paul, Minnesota. His parents were Norwegian-American pietists, who served as missionaries in Madagascar, and he received his early spiritual formation in that context.

New issues emerged in the late 1880s, as Grover Cleveland and the Bourbon Democrats made the low tariff "for revenue only" a rallying cry for Democrats in the 1888 election, and the Republican Congress in 1890 legislated high tariffs and high spending. At the state level moralistic pietists pushed hard for prohibition, and in some states for the elimination of foreign- language schools serving German immigrants. The Bennett Law in Wisconsin produced a bruising ethnocultural battle in that state in 1890, which the Democrats won. The millions of postwar immigrants divided politically along ethnic and religious lines, with enough Germans moving into the Democratic Party to give the Democrats a national majority in 1892.

The Senate of the Theological Faculty gave him the alternative of doing penance, submitting to his superiors, and separating from Zinzendorf; or leaving the issue to be settled by the king, unless he preferred to "leave Halle quietly." The case went to the king, who ordered the military to expel Spangenberg from Halle, which they did on 8 April 1733. At first he went to Jena, but Zinzendorf sought to secure him as a fellow labourer, though the count wished to obtain from him a declaration which would remove from the Pietists of Halle all blame with regard to the disruption. Spangenberg went to Herrnhut and found his life work among the Moravians.

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.

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.

Hasidic philosophy encouraged devekut attachment to the rabbis within the movement, who were said to embody and channel the divine flow of blessings to the world. This replaced the former Tzadikim Nistarim, which was understood as list of 36 righteous men that were able to connect blessings to the world. It was understood that this list was made up of private pietists and Baalei Shem in Eastern Europe. As doctrine coalesced in writing from the 1780s, Jacob Joseph of Polonne, Dov Ber of Mezeritch, Elimelech of Lizhensk, Yaakov Yitzchak of Lublin and others shaped Hasidic views of the tzadik, whose task is to awaken and draw down the flow of divine blessing to the spiritual and material needs of the community and individual common folk.

Map of New York from Brooklyn Heights, based on a 1679 original by Danckaerts Jasper Danckaerts (7 May 1639, Vlissingen – 1702/1704, Middelburg) was the founder of a colony of Labadists along the Bohemia River in what is now the US state of Maryland. He is known for his journal, kept while traveling through the territory which had previously been part of the New Netherland. Documenting his journey in 1679-1680, it offers a description of the landscape and the lifestyle of inhabitants of the region in the late 17th century. The diary journals the travels of Danckaerts and Peter Sluyter (1645, Wesel–1722), two emissaries of Friesland pietists known as Labadists, journeying to North America to find a location for the establishment of a community.

In 1812 she was at Strassburg, whence she paid more than one visit to J. F. Oberlin, the famous pastor of Waldersbach in Steintal (Ban de la Roche), and where she had the glory of converting her host, Adrien de Lazay-Marnesia, the prefect. In 1813 she was at Geneva, where she established the faith of a band of young pietists in revolt against the Calvinist Church authorities notably Henri-Louis Empaytaz, afterwards the companion of her crowning evangelistic triumph. In September 1814 she was again at Waldbach, where Empaytaz had preceded her; and at Strassburg, where the party was joined by Franz Karl von Berckheim, who afterwards married Juliette.Berckheim had been French commissioner of police in Mainz and had abandoned his post in 1813.

During the Second Party System (1830-1854), Michigan saw highly developed political parties mobilize the great mass of adult men. The Democratic Party dominated politics before the Civil War. It comprised numerous competing factions, including the federal officeholders who tried to control party affairs, local political organizations with their state legislators and postmasters who managed affairs locally; young anti-slavery activists, typically energized by pietistic ministers in the Baptist and Methodist churches—they fueled the Free Soil Party in 1848–52; Jacksonian Democrats who opposed taxes and government spending; Catholics, Episcopalians and liturgical Germans annoyed at the moralistic pietists; and residents in the newer western districts who resented the elitism and power of Detroiters. The outstanding Democratic leader was Lewis Cass, (1782-1866) who held numerous high offices and was the Democratic party's losing candidate for president in 1848.

Moravians' beliefs centered on a feminized Holy Spirit, the right of women to preach, sacralizing the sex act, and metaphorically re-gendering Jesus Christ. These teachings were perceived as threats to more mainstream Christian articles of faith, which stressed the masculinity of the Trinity as the theological cornerstone of the nuclear patriarchal family, the core structure in upholding moral and social order. As Moravian preachers far outnumbered the very few Lutheran or Reformed clergy in the mid-Atlantic colonies during the 1730s-40's and because the Moravians welcomed anyone into their church services, most German Pietists viewed Moravians as more than harmless heretics. Moreover, in the temporal context of a period of intense European immigration to the colonies, the Moravians were seen as challenging the long-term social stability of the colonial community as a whole.

Gerhard Lenski, The Religious Factor, pp. 350-352 By contrast, Lenski pointed out, Catholics developed an intellectual orientation which valued "obedience" to the teachings of their church above intellectual autonomy, which made them less inclined to enter scientific careers. Catholic sociologistsThomas F. O'Dea, The American Catholic Dilemma: An Inquiry into the Intellectual Life, New York, N.Y., 1958Frank L. Christ and Gerard Sherry (Editors), American Catholicism and the Intellectual Ideal, New York, N.Y., 1961 had come to the same conclusions.Gerhard Lenski, The Religious Factor, pp. 283-284 Lenski traced these differences back to the Reformation and the Catholic church's reaction to it. In Lenski's view, the Reformation encouraged intellectual autonomy among Protestants, in particular Anabaptists, Puritans, Pietists, Methodists, and Presbyterians. In the Middle Ages, there had been tendencies toward intellectual autonomy, as exemplified in men like Erasmus.

Conflicts between local worshipers and the new churches were most explosive in the countryside, where dissenting pietist groups were more active, and were more directly under the eye of local law enforcement and the parish priest. Before non-Lutheran churches were granted toleration in 1809,Gritsch, Eric W. A History of Lutheranism. Minneapolis: Fortress Press, 2002. p. 180. clampdowns on illegal forms of worship and teaching often provoked whole groups of pietists to leave together, intent on forming their own spiritual communities in the new land. The largest contingent of such dissenters, 1,500 followers of Eric Jansson, left in the late 1840s and founded a community in Bishop Hill, Illinois.Barton, A Folk Divided, 15–16. The first Swedish emigrant guidebook was published as early as 1841, the year Unonius left, and nine handbooks were published between 1849 and 1855.Barton, A Folk Divided, 17.

Wolff's professed ideal was to base theological truths on mathematically certain evidence. Strife with the Pietists broke out openly in 1721, when Wolff, on the occasion of stepping down as pro-rector, delivered an oration "On the Practical Philosophy of the Chinese" (Eng. tr. 1750), in which he praised the purity of the moral precepts of Confucius, pointing to them as an evidence of the power of human reason to reach moral truth by its own efforts. Delftware plaque with chinoiserie, 17th century On 12 July 1723 Wolff held a lecture for students and the magistrates at the end of his term as a rector. Wolff compared, based on books by the Flemish missionaries François Noël (1651–1729) and Philippe Couplet (1623–1693), Moses, Christ and Mohammed with Confucius. According to Voltaire, professor August Hermann Francke had been teaching in an empty classroom but Wolff attracted with his lectures around 1,000 students from all over.

The study also found rapid growth in Evangelical Christian denominations. Dubuque is home to the Archdiocese of Dubuque, which serves as the ecclesiastical province for all three other dioceses in the state and for all the Catholics in the entire state of Iowa. Historically, religious sects and orders who desired to live apart from the rest of society established themselves in Iowa, such as the Amish and Mennonite near Kalona and in other parts of eastern Iowa such as Davis County and Buchanan County.Elmer Schwieder and Dorothy Schwieder (2009) A Peculiar People: Iowa's Old Order Amish University of Iowa Press Other religious sects and orders living apart include Quakers around West Branch and Le Grand, German Pietists who founded the Amana Colonies, followers of Transcendental Meditation who founded Maharishi Vedic City, and Order of Cistercians of the Strict Observance monks and nuns at the New Melleray and Our Lady of the Mississippi Abbies near Dubuque.

From the 1730s, the Baal Shem Tov headed an elite theurgic mystical circle, similar to other secluded Kabbalistic circles such as the contemporary Klaus (Close) in Brody, but with the innovative difference to use their psychic heavenly intercession abilities on behalf of the common Jewish populace. From the legendary hagiography of the Baal Shem Tov as one who bridged elite mysticism with deep social concern, and from his leading disciples, Hasidism rapidly grew into a populist revival movement. Central, and most distinctively innovative, in Hasidic thought was its new doctrine of the Hasidic tzadik, which replaced the former Tzadikim Nistarim private pietists and Baal Shem Practical Kabbalists in Eastern Europe. As doctrine coalesced in writing from the 1780s, Jacob Joseph of Polonne, Dov Ber of Mezeritch, Elimelech of Lizhensk, Yaakov Yitzchak of Lublin and others shaped Hasidic views of the tzadik, whose task is to awaken and draw down the flow of divine blessing to the spiritual and material needs of the community and individual common folk.

One of nine children, the son of a village baker was born on 3 November 1803 at Württemberg, Germany—Württemberg, his birthplace was one of the few places notorious for Pietistic form of Evangelism, influenced by Pietists like J.A. Bengel and F.C. Oetinger. Pfander attended a local Latin school, and then grammar school in Stuttgart. At the age of sixteen, he had already decided to become a Protestant Christian missionary; accordingly, he got his missionary training in Germany between 1819 and 1821. In due course, he was accepted for training at the newly established Evangelical Institute at Basel in Switzerland between 1821 and 1825, and became fluent in Persian, Turkish, and Arabic languages. During his first appointment with the Basel Mission(BM)[German: Evangelische Missions Gasellschaft] at Shusha in Karabakh Khanate, Azerbaijan, he quickly learned Armenian and Azerbaijani languages, and fine-tuned his Persian language skills; he served for twelve years at BM society between 1825 and 1837, studying the Arabic language and Quran.

In June 1933 the Nazi government of Prussia, ignoring religious autonomy, furloughed the then incumbent general superintendent (western district, seated in Greifswald), whereas his colleague (eastern district, seated in Stettin) retired in October the same year. This allowed the German Christians, dominating the provincial synod, to install their proponent as provincial bishop (Provinzialbischof), combining the ambits of Westsprengel and Ostsprengel, self-aggrandising as Bishop of Cammin, claiming Führerprinzip-like authority over all the provincial clergy. Especially among the many Pomeranian rural Pietists the opposition, forming the Confessing Church movement, found considerable support. Due to the Nazi regime's interference causing the violation and de facto abolition of the church order, new bodies emerged such as the provincial bishop (as of 1933) and the provincial ecclesiastical committee (Provinzialkirchenausschuss) since 1935 (dissolved in 1937, presided over by , a member of the Emergency Covenant of Pastors of the Confessing Church), depriving the extremist Thom of his power again in 1936.

Duddy in publishing their testimonies. Gaustad himself was not asked to testify at the trial, but wrote the essay that concluded compilation, to which John Gordon Melton, John Albert Saliba, Eugene Van Ness Goetchius, Rodney Stark, and H. Newton Malony contributed. In his concluding essay, Gaustad defended the American tradition of the local church, remarking that > The history of Christianity is replete with examples of those groups who, > especially in their early years, manifest a zealous assurance and unique > strength that seems strikingly different from the casual or inherited > religious affiliation all around them. To persecute this zeal is to rob > Christianity of the reforming impetus that it has always required... From my > observation, I conclude that the Local Church stands in the tradition of > evangelical Christianity, of the Protestant emphasis on biblical authority, > of the great Christian mystics’ and pietists’ concern for the inner life, of > the millennia-old expectation of a New Age, and of born-again, experiential > religion.

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.