Theologiam dogmaticam., Franc. ad Viadr. 1788; Institut. Theologiæ Dogmaticæ, ibid., 1779, 8. Comp. Heinrich, p. 551.

21 Samuel Mursinna was born 1717, and died 1795, as professor of theology in the university of Halle. He wrote: Compendium Theologiæ Dogmaticæ, Halle, 1777, 8. Comp. Heinrich, p. 549: "He made diligent use of the labors of modern theologians, as far as they have respect to a more correct definition of doctrines; nor did he overlook the opinions of earlier divines, but made mention of them, as well as stated the arguments commonly adduced in their support; nevertheless he did not always pronounce his own judgment concerning their merit, but left it to his readers to choose between the old and the new." Barhdt, in his Ketzeralmanach, calls him the "staffquartermaster of the reformed partisan-corps."

Compendiums of systematic theology, written in a popular style, were published by Less (1779, 89), and Griesbach (1786, 89), who also endeavored to combine the old with the new.

§ 277.

REACTION. EDICT OF RELIGION. ORTHODOX PIETISM.

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To oppose a barrier to the further spread of this fast-growing scepticism, was a bold enterprise, as was clearly proved by the failure of the two measures resorted to by the King of Prussia-viz., the publication of an Edict of Religion in the year 1788, and the institution of an ecclesiastical tribunal.' It was necessary that the opposing elements should develop their results through an internal process. The pietistic tendency of the school of Halle (originally founded by Spener, Francke, and others), had indeed in its second stadium lost much of its earlier vigor, and degenerated into a dead formalism. But in opposition to the demonstrative as well as negative tendency of Rationalism, two theologians of Wirtemberg, J. A. Bengel,3 and F. Ch. Oetinger,* gave a new direction to theology, by introducing into it not only positive, but also pietistic and mystical elements; Ch. A. Crusius, followed their example. Societies for practical as well as philosophical purposes were founded, in order to keep alive positive religion among the people. Thus, in the minds of many, the faith of their forefathers was preserved not only as a dead legacy, but assumed here and there, for the most part in the form of Pietism, depth and independence, in contrast with the superficial tendencies of the age." ["Pietism let dogmas stand in their external form, believing that it could have religion and Christianity, if not without dogmas, yet without a system of dogmas in this particular form. By emphasizing the internal experience of religion, its subjective worth. . . . pietism itself made the transition to another standpoint, in which the individual (subject), not only lays claims to his own subjective rights, but is also under

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the power of a principle which must carry him still further onward:" Baur, p. 345.]

This edict was issued (July 9th) by Frederic William II., at the instigation of Wöllner, one of the king's counsellors; see Acten, -Urkunden und Nachrichten zur neuesten Kirchengeschichte, vol. i. p. 461, ss. By another edict theological works were subjected to the censorship of persons appointed by the king. In addition, a committee (consisting of Hermes, Hillmer, and Woltersdorf), were appointed to visit and examine the clergy. The proceedings of this committee, the trial of pastor Schulz, in Gielsdorf (1791), and the titles of all the works published for and against the edict, are given in Henke, Beurtheilung aller Schriften, welche durch das preussische Religions-Edict veranlasst sind, Kiel, 1793. Respecting the ill success of those measures Hermes (in Halle) expressed himself as follows: "We are looked upon as persons of consequence, nevertheless we have not yet succeeded in removing one single neological village pastor from office; so all works against us." See Tholuck, ii. p. 126, ss.

See Semler's Biography, i. p. 48, ss. Many pious and otherwise respectable men who belonged to the school of Halle in the second generation, displayed a weak-minded and painful timidity." Tholuck, ii. p. 8. The conduct of the Halle pietists in the Wolfian controversy also brought the whole tendency into disrepute.

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Bengel was born 1687, was at first tutor in a monastery, then pastor, and died 1752 as a prelate and doctor of theology in Stuttgart. See J. Ch. F. Burk, Dr. J. A. Bengel's Leben und Wirken, Stuttgart, 1832.-His labors for the promotion of the critical knowledge of the Bible are deserv ing of special notice. He is well known as an advocate of Millennarianism. Concerning his doctrinal opinions, which were founded on his exegetical studies, see Burk, p. 353, ss. Comp. the article by Hartmann, in Herzog's Realencyclopädie. [Burk's Life of Bengel, transl. by R. F. Walker, Lond., 1837. His Gnomon of New Test., transl. by A. R. Fausset, and others, 8 vols., Edinb., 4th ed., 1860; by C. T. Lewis and M. R. Vincent, vol. i. Phil., 1860. In his work on the Apocalypse, his Ordo Temporum (1741), and his Age of the World, 1746, he assigned A. D. 1837 as the probable date of Christ's second coming.]

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Oetinger was born 1702, and died 1782, as prelate of the monastery Murrhard. He wrote: Theologia ex Idea Vitæ deducta, in 6 locos redacta, quorum quilibet 1. secundum sensum communem, 2. sec. mysteria scripturæ, 3. sec. formulas theticas nova et experimentali methodo pertractatur. Francof. et Lips., 1765, 8. In this work he endeavored to develop the entire system of faith in a dynamic and genetic method from the idea of life. In opposition to the mathematical method of Wolf he observes in the preface, p. 3: Ordo geometricus incipit ab una aliqua idea abstracta; ordo generativus, ut in seminibus patet, incipit a toto idque per minima explicat æquabiliter, quod nos nonnisi simulacris imperfectis imitari possumus. He therefore advises theologians to ascertain first of all the sensus communis, cujus præceptor est ipse Deus (Ps. xciv. 10); then to examine the doctrine of Scripture, and to rest on it the doctrine of the church. He finds fault with the

philosophy of Wolf principally because it has converted the terms, life, kingdom, spirit, etc., to which Scripture attaches a definite meaning, into mere abstract ideas, and thus originated a system of false idealism which resolves everything into mere symbolical phraseology. But at the same time he introduces much that is cabalistic, and refers to his work: Oeffentliches Denkmahl der Lehrtafel der Princessin Antonia, etc., Tub., 1763, which is of an entirely cabalistic character. There is in his writings a mixture of the mystical and speculative tendency of J. Böhme with the pietistic and practical of Spener. As regards the relation in which he stood to Swedenborg, compare the following §. Comp. the translation of his Theologia ex Idea Vitæ into German (Theologie aus der Idee des Lebens, etc.), by Jul. Hamberger, Stuttg., 1852; and *C. A. Auberlen, Die Theosophie Fr. Chr. Oetinger's nach ihren Grundlagen, ein Beitrag zur Dogmengesch. und zur Gesch. der Philos., mit Vorwort von Richard Rothe, Tübing., 1848 [1859. Oetinger's Leben und Briefe, von K. C. E. Ehmann, 1859, who also published the first complete edition of O.'s Sermons, 1852. His Biblisches Wörterbuch was reviewed by Auberlen in the Studien und Kritiken, 1850. Oetinger's Sämmtliche Schriften, ed. Ehmann, 3 Bde. to 1860.]

5 Crusius was a disciple of Bengel, and opposed to the philosophy of Wolf; he was born 1715, and died 1775 as professor of theology and philosophy in the university of Leipsic. He wrote: Opuscula philosophicotheologica, Lips., 1750. Die wahre Gestalt der Religion, 1754. Hypomnemoneumata ad Theol. propheticam, Lips., 1764-71, ii. 8. Vorstellung von dem eigentlichen schriftmäfsigen Plan des Reichs Gottes, Lpz., 1768, 8. Moral-theol., Lpz., 1772, 73. Comp. Schröckh, vi. p. 106, ss., vii. p. 647, viii. p. 41, and p. 108. Buhle, vol. v. p. 589, ss. Reinhard, Geständnisse, p. 68, ss. Würtemann, Einleitung in das Lehrbände des Herrn Dr. Crusius, Wbg., 1757. Herzog's Realencyclopädie, iii. 192, sq.

• Such societies were formed in Stockholm (1771), and the Hague (1785.) The Deutsche Christenthumsgesellschaft, ohne Rücksicht auf Confessionsunterschied (i. e. irrespective of denominational differences) was founded. (1779) by J. A. Urlsperger, a Lutheran theologian. As its chief seats are named Basle, London, and Berlin; see J. A. Urlsperger, Beschaffenheit und Zweck einer zu errichtenden deutschen Gesellschaft thätiger Beförderer reiner Lehre und wahrer Gottseligkeit, Basle, 1781.

See Bretschneider, die Grundlage des evangelischen Pietismus, Lpz., 1833. Binder, der Pietismus und die moderne Bildung, Stuttg., 1839. Märklin, Darstellung und Kritik des modernen Pietismus, Stuttg., 1839. Comp. Dorner, in the Studien und Kritiken, 1840, part i.

§ 278.

ZINZENDORF AND THE UNITED BRETHERN.

WESLEY AND THE METH

ODISTS. SWEDENBORG.

In the course of the eighteenth century a new sect took its rise, which exerted a considerable influence upon the mind of the age,

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and the development of Christian life in general. It was founded in Herrnhut by Count Zinzendorf,' and is known with its branches by the name of the Society of the United Brethren." Though owing its origin for the most part to Pietism, it differed from it on several points, its object being, not so much a general reform of the church and its doctrines, as the organization of a particular Christian community. Count Zinzendorf for himself adopted the Confessio Augustana as his creed, but without excluding the members of other Christian denominations. Nevertheless, by attaching great importance to certain doctrines, and by his mode of treating them, he imparted a novel and somewhat sentimental aspect to the old Lutheran theology. The theology of Herrnhut is characterized by a spirit of ardent love to the person of the Saviour, and a hearty reliance upon his merits, but it is at the same time deeply tinged with a sensuous tendency. The theologians of his school, conscious of a higher vocation, endured with calmness the scorn of the world, and the censures passed upon them by learned and pious divines. John Wesley, the founder of Methodism, in his strict preaching of repentance was animated by a practical rather than a strict theological spirit, and exerted in his time a far greater influence upon England than upon Germany.' More sympathy was there felt (in addition to the pietist and mystic tendencies) with the theosophic doctrines of Immanuel Swedenborg, the founder of the Church of the New Jerusalem. These consisted chiefly in a peculiar mixture of rationalistic and mystical ideas, and made progress in wide circles.

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Zinzendorf, was born 1700, and died 1760. See the accounts of his life given by Spangenberg, Schrautenbach, Varnhagen von Ense (Biographische Denkmale, vol. v.), and Tholuck, vermischte Schriften, i. p. 433. G. Müller, Selbstbekenntnisse merkwürdiger Männer, vol. iii. Herder's Adrastea (Werke zur Philosophie, x. p. 61). Knapp in the Preface to his ed. of Z.'s hymns [1845.] [Schrautenbach, Graf. von Zinz. herausg. von F. W. Kölbing, 1851. O. Glaubrecht, Z. in der Wetterau, 1852-3. J. F. Schröder, Z. und Herrnhut, Nordhausen, 1857. L. Bovet, Le Comte de Zinzendorf, 2 Tom. Par. 1857.]

The first congregation was founded A. D. 1722. Concerning the history of the society of the United Brethren, see Cranz, alte und neue Brüderhistorie, Barby, 1772, continued by Hegner, 1794-1804. Schaaf, die evangelischen Brüdergemeinden Leipz., 1825. See the literature in Niedner's Kirchengesch. p. 763. [John Holmes, Hist. of Unit. Brethren, 2, Lond., 1825. B. Latrobe, Hist. Account of the Moravians, transl. from the German, 1775; transl. by Crantz, 1780. E. W. Cröger, Gesch. d. erneuerten Brüdergemeinde, iii. Bde., 1852-4. A. Bost, Histoire ancienne et moderne de l'église des Frères de Bohème et Moravie, 2, Paris, 1844. Benham, Mem. of Jas. Hutton, (founder of English branch), 8vo., Lond., 1857.-Against them, see J. A. Bengel, Abriss der Brüdergemeinde, 1751, reprinted, 1859.

-James Henry, Sketches of Moravian Life and Character, Phil., 1855. E. de Schweinetz, Moravian Manual, Phil., 1859.-Articles in Meth. Quarterly (N. Y.), 1859; Christ. Examiner (Bost.), 1859; Qu. Church Review, 1860.]

Pietism at the beginning of the eighteenth century, had either degenerated into a dead formalism, or it was in part corrupted by all sorts of fanatical tendencies which attached themselves to it. It belongs to the History of the Church, rather than the History of Doctrines to give an estimate of these. See F. W. Krug, Kritische Geschichte der protest. Schwärmerei, Secterei, und der gesammten un- und widerkirchlichen Neuerungen im Grossherzogthum Berg, Elberfeld, 1851. W. Barthold, Die Erweckten im protest. Deutschland während des Ausgangs des 17n. und der ersten Hälfte des 18n. Jahrhunderte (in Raumer's Taschenbuch, 1852). Göbel, Geschichte des christl. Lebens, etc., 3 Bde., 1860.

This (relative) indifference as regards denominational differences gave offence to many. Zinzendorf himself adopted the Confessio Augustana; his church was also recognised (1748) by the ecclesiastical authorities of Saxony as one whose creed was allied to that of the Augsburg Confession. But some Calvinistic congregations, in the diaσropa (e.g. that of Basle) did not hesitate to join the Society of the United Brethren.

5 Terms such as Bluttheologie (i. e. the theology of Christ's Blood), Wunden-Litanei (i. e. the litany of Christ's wounds), Wunden-Homilien (i. e. the homilies on Christ's wounds), etc., were introduced by Zinzendorf and his followers. In their sacred hymns reference was frequently made to Christ's blood, wounds, his pierced side, etc.; compare the work entitled: Die altlutherische Bluttheologie in einem Auszuge aus des sel. Dr. Ahasveri Fritzschens sogenannten Himmelslust und Weltunlust, with the motto: Pasce me vulneribus, mens dulcescet. Leipzig und Görlitz, 1750; from which it is evident, that similar phraseology had been employed by others previous to the time of Zinzendorf. (Ahasv. Fritzsche died A. D., 1701.)-More moderate expressions were used by Bishop A. G. Spangenberg (born 1704, died 1792); see his Idea Fidei Fratrum, oder kurzer Begriff der christlichen. Lehre, Barby, 1779-83. [An Exposition of Christian Doctrine, etc., written by Spangenberg, with Preface by Benj. La Trobe, Lond., 1784.] With the exception of that part of his work in which he treats of their ecclesiastical constitution, there is nothing in it which had not been propounded by other evangelical theologians.

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Among these we may mention Carpzov, in Dresden, Siegmund Jacob Baumgarten, in Halle, John Philip Fresenius, in Frankfort on the Main (1747–49), J. A. Bengel (1751), Steinmetz, abbot in the monastery of Bergen, J. G. Walch, and others.

John Wesley was born 1703, and died 1791. Comp. Southey, the life of John W., and the rise and progress of Methodism, ed. 2, Lond., 1820, ii.; translated into German, by F. A. Krummacher, Hamb., 1828. H. Moore, the life of J. W., Lond., 1824, ii. vol. Watson, the life of John Wesley; translated into German, with a preface by Bonnet. Frankf., 1839. Bruckhardt, vollständige Geschichte der Methodisten in England, Nürnb., 1795, 2 voll. Baum, Der Methodismus, Zür., 1838. Jakoby (a preacher of