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Journal articles on the topic 'Pietism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Irwin, Joyce. "German Pietists and Church Music in the Baroque Age." Church History 54, no. 1 (March 1985): 29–40. http://dx.doi.org/10.2307/3165748.

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Scholars of Pietism, the religious reform movement of the late seventeenth and early eighteenth centuries, have attempted in recent years to increase understanding and respect for the movement among American scholars. F. Ernest Stoeffler's The Rise of Evangelical Pietism (1971), Dale Brown's Understanding Pietism (1978), and Peter Erb's Pietists: Selected Writings (1983) all begin with a plea for open-minded recognition of Pietism's positive contributions. Our negative interpretation of the movement, they note, has been shaped largely by those opponents who first gave the Pietists their label.

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2

Barnett, William. "Can Pietism Change the World? Reconsidering Hegel's Tutelage of 'Faith'." Ecclesiology 7, no. 2 (2011): 220–46. http://dx.doi.org/10.1163/174553111x559472.

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AbstractThe legacy of the ecclesial renewal movement known as Pietism is debated on questions of how it envisions the church's relation to the world. On the one hand, there are denominations today that invoke the legacy of Pietism as a resource in constructing a missional identity and a clear ethic of social engagement and transformation. On the other hand, there are critics, such as Karl Barth, who register Pietism as a phenomenon that fosters individualism rather than social-mindedness. Barth blames Pietism's inward concept of authority. This essay is an attempt to temper the claims of such critics through a close reading of the analysis of the 'faith' consciousness found in G.W.F. Hegel's Phenomenology of Spirit. In contrast to Barth, Hegel offers a reading of Pietism's inward concept of authority as forming dissatisfied social agents, rather than atomistic individuals fundamentally alienated from one another. On Hegel's account, the Pietist experiences an essential or spiritual belonging to the actual social world, yet she is continually dissatisfied with the external actualization of this spiritual relationship. Thus, Hegel provides a way for Pietist traditions to conceptually integrate the emphasis on inward experience with a clear ethic of social participation and responsible engagement.

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Strom, Jonathan. "Problems and Promises of Pietism Research." Church History 71, no. 3 (September 2002): 536–54. http://dx.doi.org/10.1017/s0009640700130264.

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Since 1970, when Church History last published a review of Pietist scholarship, there have been significant contributions to almost all areas of the field. Research on Pietism—once the distinct province of German church historians—has become increasingly international as well as interdisciplinary in scope as Germanists, musicologists, social historians, and historians of Christianity explore the influence of this movement in Europe and the New World. The yearbookPietismus und Neuzeit, the magisterial four volume handbookGeschichte des Pietismus, and the first International Pietism Congress in 2001 all testify to the vitality of current scholarship in this field. As much recent scholarship makes clear, Pietist research can contribute significantly to how historians understand the development of Christianity in the last three hundred years.

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Lehmann, Hartmut. "‘Community’ and ‘Work’ as Concepts of Religious Thought in Eighteenth-Century Württemberg Pietism." Studies in Church History. Subsidia 7 (1990): 79–98. http://dx.doi.org/10.1017/s0143045900001344.

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Unlike English and American Puritanism, German Pietism has hardly ever been used as an example in works on religious sociology and general modern history. Max Weber, in his famous study on The Protestant Ethic and the Spirit of Capitalism, first published in 1904–5, pointed out that Pietism in Germany was, with regard to his thesis, in many ways similar to Puritanism in England and America. Yet those following the Weberian tradition and most of those studying religious sociology, or writing general modern history, rarely pay attention to German Pietism. This has meant that, first, most of the research on Pietism has been and is still being done by church historians. Accordingly, in works other than on church history, little can be found on Pietism. Second, until now there has been no thorough analysis or comprehensive description of the impact of Pietism on eighteenth- and nineteenth-century German society, culture, politics, or economics. Third, certain specific Pietist concepts, such as the concepts of ‘community’ and ‘work’, which possess a central position in modern sociology and were influential far beyond the ranks of the Pietists themselves, have not been investigated and thereby introduced into comparative studies.

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Olson, Roger E. "Pietism and Pentecostalism: Spiritual Cousins or Competitors?" Pneuma 34, no. 3 (2012): 319–44. http://dx.doi.org/10.1163/15700747-12341235.

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Abstract Scholars of Pentecostalism typically trace the movement’s roots to the Wesleyan-Holiness movement and the healing revivals of the nineteenth century. Often overlooked is the influence of Pietism on early Pentecostalism. Pietism began as a spiritual renewal movement among Lutherans in late sixteenth- and early seventeenth-century Germany, but its ethos of unmediated spiritual experience of God filtered into the stream of European and North American evangelical Christianity. Outbreaks of speaking in tongues and other ecstatic experiences happened among Scandinavian Pietist immigrants in Chicago and the upper Midwest of North America several years before the birth of Pentecostalism in Topeka and at Azusa Street in the first decade of the twentieth century. Pietists and Pentecostals are spiritual cousins who can learn from each other.

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6

Stephenson, Barry. "Gadamer’s Appropriation of Pietism." Philosophies 6, no. 2 (April 2, 2021): 30. http://dx.doi.org/10.3390/philosophies6020030.

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A foundation stone of Hans Georg Gadamer’s philosophical hermeneutics is the notion of the sensus communis. The philosophical significance of a “sensus communis” (common sense) begins with Aristotle, who offered scattered reflections. The topic was taken up in earnest in Enlightenment thought and in German idealism, but it became more of an individual faculty, lacking the deep sense of community and tradition found in earlier formulations. In this paper, the author demonstrates Gadamer’s debt to Pietist thought, examining his appropriation and use of the theology of Friedrich Christoph Oetinger (1702–1782), a leading figure in Swabian Pietism, whose ideas had a significant impact in theological circles and broader cultural life. Gadamer’s critique of the Enlightenment’s ‘prejudice against prejudice,’ owes a debt to the Pietist conception of the sensus communis and his practical philosophy to Pietism’s emphasis on ‘application’ as a fundamental aspect of a hermeneutical triad.

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7

Siluk, Avraham. "Isaac Wetzlar’s Pietist Surroundings. Some Reflections On Jewish–Christian Interaction And Exchange In 18Th Century Germany." transversal 13, no. 1 (March 1, 2015): 12–19. http://dx.doi.org/10.1515/tra-2015-0003.

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Abstract Viewing Christian Pietism as an influential context for Isaac Wetzlar’s Libes briv raises some questions regarding the acquaintance of the Jewish author of this booklet with this religious movement of awakening. This article will give an answer to this question by illuminating the role Pietism and its ideas have played in the environment where Wetzlar lived, worked and wrote. Using new source material, I will show the many points of interaction Wetzlar has had with Pietism as well as his encounters with Pietists, which were the basis for the intellectual exchange which led him to write his Yiddish treatise.

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8

Head, Jonathan. "Scripture and Moral Examples in Pietism and Kant’s Religion." Irish Theological Quarterly 83, no. 3 (April 9, 2018): 217–34. http://dx.doi.org/10.1177/0021140018768338.

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This paper argues for considerable Pietist influence upon Kant’s Religion within the Bounds of Mere Reason, through a focus upon the topics of Scripture and the use of moral examples within the context of a religious community. The recommended approaches to the use of Scripture in both Religion and the Pietist theology of Spener are compared, revealing deep parallels between Kant and core Pietist thought. In addition, the importance of moral examples in cultivating true, ‘moral faith’ is examined in both Kant and Pietism as a further major point of influence. The paper concludes by noting the potential significance of this Pietist influence for our wider understanding of Kant’s thought in the Critical period.

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9

Saayman, W. A. "Those pietistic missionaries: a time to reconsider?" Verbum et Ecclesia 17, no. 1 (August 2, 1996): 202–14. http://dx.doi.org/10.4102/ve.v17i1.1120.

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It is generally recognised that pietistic missionaries made an enormous contribution to Christian mission world-wide. The author analyses the contribution of Afrikaans-speaking pietist missionaries in South Africa, and their social involvement. He concludes that it was exactly their Pietist tradition which led them into meaningful socio-political involvement to change oppressive structures. This should, however, not be taken as a clean bill of health for pietism in general.

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Brown, Jeremy Phillip. "Gazing into Their Hearts: On the Appearance of Kabbalistic Pietism in Thirteenth-century Castile." European Journal of Jewish Studies 14, no. 2 (May 8, 2020): 177–214. http://dx.doi.org/10.1163/1872471x-bja10004.

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Abstract The historiography of medieval Jewish pietism has duly described the development of new discourses of pietistic ethics in Judeo-Arabic, as well as the corpus of Hebrew pietistic and penitential literature composed by the Rhineland pietists. Scholars have long clung to the consensus that the contemporaneous appearance of Kabbalah did not give rise to a characteristic mode of penitential pietism of its own prior to early modern period. This article argues against that consensus. Evidence from Moses de León’s writings points to the conclusion that, already in thirteenth-century Castile, kabbalists sought to impart modes of supererogatory living in accord with their esoteric speculations. This article shows how de León constructed at least three different penitential programs based upon his Kabbalah. Focusing on the program of the “Unnamed Composition,” this article coordinates the appearance of kabbalistic pietism with a variety of historical factors, including the proliferation of Franciscan mendicants in medieval Castile.

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Haas, Daniel, Eugene Lyutko, and Sebastian Rimestad. "“God Prepares the Way for His Light to Enter Into the Terrible Darkness of Muscovy”. Exchange and Mobility Between Halle Pietism and Russian Orthodox Clergy in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 1 (June 30, 2023): 193–219. http://dx.doi.org/10.24193/subbto.2023.1.08.

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This contribution analyses the relationship between Halle Pietism and Russian Orthodoxy with a focus on the mobility of actors on both sides. This included Halle Pietists travelling to Russia, but also young Russians being invited to Halle to study theolo

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Avraham, Doron. "Pietism and German Inter-Confessional Nationalism." Church History and Religious Culture 99, no. 1 (May 27, 2019): 21–45. http://dx.doi.org/10.1163/18712428-09901001.

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Abstract Beginning in the early nineteenth century, spokesmen for German nationalism invoked confessional reconciliation as a precondition for future unification. While the confessional divide between Catholics and Protestants seemed to hinder German unity, advocating ecumenical Christianity appeared to advance national consolidation. The article suggests that this endorsement of ecumenism was part of a tradition of confessional conciliation manifested in German Pietism since the seventeenth century. Early German Pietists sought ecumenical Christianity not merely in an eschatological sense, but also in a specific historical one. Nineteenth-century neo-Pietists nationalized and politicized these earlier ideas of interconfessional reconciliation.

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Avraham, Doron. "From Contestation to Cooperation: The German Orthodox Church, Neo-Pietism and the Quest for an Alternative Ideal of the Nation." Religions 12, no. 11 (November 2, 2021): 959. http://dx.doi.org/10.3390/rel12110959.

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The emergence of German neo-Pietism after the Napoleonic Wars appeared to contest the dominance of orthodox Protestantism, mainly in Prussia, but also in other German lands. However, nineteenth-century neo-Pietists forged a different kind of relationship with the orthodox than that of the early Pietists and the orthodox about two centuries earlier. Although challenging each other during the 1820s, from the 1830s onwards, neo-Pietists and the orthodox joined forces to confront rational theology, liberalism, and modern nationalism. This article departs from the existing scholarly discussion about these developments in arguing that the Pietist–orthodox alliance, which merged with political conservatism, did not necessarily apply a reactionary policy. Acknowledging the impact of the new liberal trends, these Christian devotees introduced an alternative national ideal that was based on their religious and political views. Invoking the ideal of a German Christian State, the rival Christian strands became woven into a modernized force which fostered a specific German national identity. This was characterized by ecumenical Christianity, a specific understanding of religion, a deep devotion to the German people, and nationalization of Judaism. Theirs was not a democratic nation-state, but an amalgamated model which combined a historic relation to Christianity with new efforts to redefine collective identity in a national age.

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Avraham, Doron. "German Neo-Pietism and the Formation of National Identity." Church History 88, no. 1 (March 2019): 87–119. http://dx.doi.org/10.1017/s0009640719000544.

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In the early nineteenth century, a neo-Pietist circle of awakened Protestants emerged in Prussia and other German lands. Disturbed by the consequences of the French Revolution, the ensuing reforms and the rising national movement, these neo-Pietists—among them noble estate owners, theologians, and other scholars—tried to introduce an alternative meaning for the alliance between state and religion. Drawing on seventeenth- and eighteenth-century pietist traditions, neo-Pietists fused their keen religious devotion with newly constructed conservative ideals, thus rehabilitating the legitimacy of political authority while investing the people's confession with additional meaning. At the same time, and through the same pietistic source of inspiration, conservative neo-Pietists forged their own understanding of national identity: its origins, values, and implications. In this regard, and against the prevailing view of the antagonist stance taken by Christian conservatives toward nationalism in the first half on the nineteenth century, this article argues for the consolidation of certain concepts of German national identity within Christian conservatism.

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López Domínguez, Virginia. "La filosofía clásica alemana es obra de teólogos encubiertos: el protestantismo en la génesis del idealismo alemán." Theoría. Revista del Colegio de Filosofía, no. 33 (December 1, 2017): 149–62. http://dx.doi.org/10.22201/ffyl.16656415p.2017.33.428.

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Schopenhauer and Nietzsche pointed out that the classical German Philosophy was the expression of a covert Theology. In fact, from Lessing to Hegel, through Kant, trough the Idealists and the Romantics, German philosophers and thinkers studied in protestant schools and seminaries, for the most part, of pietist orientation. This article shows the general characteristics of pietism and how it influenced the problems statement, the doctrines and ideas of some of these philosophers.

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16

Stievermann, Jan. "Faithful Translations: New Discoveries on the German Pietist Reception of Jonathan Edwards." Church History 83, no. 2 (May 27, 2014): 324–66. http://dx.doi.org/10.1017/s0009640714000055.

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This essay compares two neglected German translations of Jonathan Edwards's famous Faithful Narrative (1737). Both were published in 1738 but by different circles of German Pietists—one Lutheran and centered around Halle, one Reformed and located in the Nether Rhine area. Both were more intimately woven into transatlantic evangelical communication networks than has been understood. Each version show that the news about the American awakening was received enthusiastically as an encouraging sign of God's advancing kingdom, a model for inner-churchly revivals, and an argument for the legitimacy of Pietist conventicles at home. Comparing the two translations also reveals how Edwards was appropriated in quite divergent ways and with varying attitudes by the two groups, reflecting their distinct regional, denominational and social contexts, as well as specific religious needs and dogmatic emphases. While both texts evince that German Pietism very much partook in the emergence of a transatlantic evangelical consciousness, they simultaneously show how the formation of such an ecumenical identity was complicated by persisting confessional and regional differences. Finally, the two German translations of Edwards's narrative illustrate that the meaning of these revivals as part of a larger Protestant evangelical awakening was negotiated not only among Anglo-American evangelicals but also among Continental Pietists.

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Kuropatkina, Oksana V. "Pietism in the Scandinavian Countries and in Russia in the 19th Century: Comparative Analysis of Religious and Social Attitudes." Study of Religion, no. 2 (2019): 85–93. http://dx.doi.org/10.22250/2072-8662.2019.2.85-93.

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The article considers a brief history of Pietism and its Scandinavian and Russian forms. Special attention is paid to the emergence of the Laestadianism among the Saami that has become for them the national form of Christianity. The article compares the doctrinal and social attitudes of the Laestadians and the Shtundists, and reveals the similarities and differences in their approaches. The original features of the Scandinavian Pietists – Laestadians are indicated: primacy (with certain exceptions) of experience, and not the Bible; the idea of the power of the church as a congregation and movement; the practice of compulsory confession. The article mentions the features of the early Laestadians that are now almost never encountered: the extreme emotionality of worship and the active borrowing of Pagan mythology. Analyzing the history of Scandinavian and Russian pietism, the author comes to the following conclusions: 1) Scandinavian and Russian Pietists carried a general message to their lay followers (the need for a radical life change, a ban on alcohol, a desire to enlighten society, setting a good example for it and introducing it to their practice); 2) Laestadians were also distinguished by their practice of compulsory confession and expression accompanying their worship; 3) Laestadianism was especially successful among the Sami, actively using their mythology; 4) in relation to the official church, the Pietists took a critical, but generally loyal position; 5) the Scandinavian Pietists were considered as dissidents, sometimes dangerous, in relation to state, but they could under the protection of the authorities; Russian Shtundists criticized the authorities, but were mainly engaged in the spiritual transformation of society, as they saw it, while the authorities pursued them as “sectarians”.

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Atwood, Craig D. "German Radical Pietism." Journal of Moravian History 4, no. 1 (2008): 97–98. http://dx.doi.org/10.2307/41179895.

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DeBernardi, Jean. "Pietism, the Brethren Movement, and the Globalization of Evangelical Christian Practice." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 124–45. http://dx.doi.org/10.1163/15700658-bja10004.

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Abstract This paper explores the influence of Pietism on the radical evangelical Christian movement known as the Open Brethren movement. In the 1830s, Anthony Norris Groves (1795–1853) met with German Lutheran missionary Karl Rhenius in India and praised his methods, which included support for indigenous Christian leaders and the independent churches that they led. Karl Gützlaff promoted similar methods in China and influenced wealthy London Brethren to found the China Evangelization Society (CES) in 1850. The CES founders also took the Moravians as a model, noting that a single congregation had launched a global missionary movement that had perpetuated itself from generation to generation. Although they had no formal relationship with the Moravian United Brethren, the Open Brethren knew of their work and that of Pietist institutions like the Francke Foundations both through personal contacts and publications. This paper utilizes the concept of “ensampling” to analyze the ways that Open Brethren founders modeled their work on practices that Pietist missionaries and philanthropists had developed in the long eighteenth century.

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Kirn, Hans-Martin. "Gottfried Arnold, Unparteiische Kirchen- und Ketzerhistorie (1699-1700)." NTT Journal for Theology and the Study of Religion 74, no. 3 (July 1, 2020): 285–95. http://dx.doi.org/10.5117/ntt2020.3.009.kirn.

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Abstract G. Arnold’s Impartial History of the Church and of Heretics (1699-1700) offered a radical-pietist view of church history, originating from Lutheranism. With its fundamental criticism of the church as an instrument of power, it deprived confessional ‘partial’ historiography of its foundations. Arnold insisted on the rehabilitation of persecuted and oppressed minorities. His work not only promoted the debate on the dependence of historiography on the historian’s particular standpoint, but over a long period of time also inspired advocates and critics of a tolerant Christianity based on individual religious convictions. The work bears witness to the contribution of Pietism to the modern subjectivation and individualization of faith and religion.

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MCINTOSH, TERENCE. "PIETISTS, JURISTS, AND THE EARLY ENLIGHTENMENT CRITIQUE OF PRIVATE CONFESSION IN LUTHERAN GERMANY." Modern Intellectual History 12, no. 3 (March 19, 2015): 627–56. http://dx.doi.org/10.1017/s1479244314000900.

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From the 1680s to the 1720s German Lutheran pastors’ use of private confession and suspension from Communion as a means of disciplining wayward parishioners generated seminal theological and intellectual debates. They were driven by Pietists and secular natural law jurists and concerned ultimately the purported corruption in the early Christian church that led to the abusive, unwarranted, and centuries-long intrusion of clerical power into secular affairs. By investigating these debates, this essay reveals in new ways the constructive collision of two different intellectual predispositions—one clerical, the other legal—that propelled the early Enlightenment in Germany. Letters from the 1680s and other writings of Philipp Jakob Spener, the father of German Pietism, show how he and fellow clergymen wrestled with specific pastoral challenges regarding the disciplining of allegedly unrepentant and incorrigible sinners. Christian Thomasius, a central figure in the early Enlightenment, and other secular natural law jurists vigorously rebutted the Pietists’ claims by critically examining the practice of confession in the primitive church, thereby exposing the historical origins of priestcraft. In doing so, Thomasius highlighted affinities between his work and that of the radical Pietist Gottfried Arnold, who had indicted the clergies of Christian churches for their unjust and inveterate persecution of religious dissidents. But Thomasius also faulted Arnold for weaknesses in his biblical scholarship. Thomasius's criticism points to the special form of biblical scholarship that secular natural law jurists had helped to develop and that predisposed them to embrace radical interpretations of Scripture, a potent stimulant of early Enlightenment thought.

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Pernet, Martin. "FRIEDRICH NIETZSCHE AND PIETISM." German Life and Letters 48, no. 4 (October 1995): 474–86. http://dx.doi.org/10.1111/j.1468-0483.1995.tb01647.x.

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Ward, W. R. "German Pietism, 1670–1750." Journal of Ecclesiastical History 44, no. 3 (July 1993): 476–505. http://dx.doi.org/10.1017/s0022046900014196.

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German Pietism and cognate movements in the Reformed world, especially in the Netherlands, the Rhineland, Switzerland and Hungary, continue to be one of the most strenuously contested and assiduously worked fields not only of modern church history, but of the history of religious belief and practice not ecclesiastically orientated. Their bibliography is augmented by some 300 contributions a year by scholars from Finland to the United States, though the bulk of the work is German, and much of the rest is presented in German. A brief survey (which must necessarily exclude the literature relating to Austria and Salzburg) can do no more than sample what has been happening in this area since the Second. World War, and suggest its connexions with the older work, some of which remains of first class significance. Fortunately the journal Pietismus und Neuzeit (now published at Gottingen by Vandenhoeck and Ruprecht) has since its inception in 1974 carried not only papers of high quality, but a bibliography of the year's work. This was the achievement, until his untimely death in 1990, of Klaus Deppermann, and aimed strenuously to be complete. His successors have been daunted by the magnitude of this task, and do not promise to compass all the non-German literature; but no doubt will trace most of what is really important.

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Heimerl, Lorene. "„Pietismus ist Kommunikation.“ Historische Netzwerkanalyse der Korrespondenz Johann Christoph Martinis (1722–1732)." historia.scribere, no. 12 (June 15, 2020): 139. http://dx.doi.org/10.15203/historia.scribere.12.626.

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“Pietism is Communication.” Historical network analysis of the correspondence of Johann Christoph Martini (1722–1732)The aim of the following seminar paper is to show how and to what extent the lesser-known Halle Pietists contributed and preserved the communication network between Halle and London, especially after the deaths of its main actors. The methodological approach as the main foundation of this paper is a historical network analysis of the correspondence of Johann Christoph Martini. It will be shown that wide networks, such as the network between Halle and London, can only flourish because of small ego-networks such as Martini’s.

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Heinämäki, Elisa. "Reexamining Foucault on confession and obedience: Peter Schaefer's Radical Pietism as counter-conduct." Critical Research on Religion 5, no. 2 (May 7, 2017): 133–50. http://dx.doi.org/10.1177/2050303217707246.

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This article engages with Michel Foucault’s idea of confession as the central Christian strategy of subjection or subjectivation and the link he proposes between confession and obedience. The article also wishes to show how confession can become counter-conduct. I apply Foucault’s conceptions to early modern Lutheran confessionalism, elucidating how the confessional apparatus of the orthodox Lutheranism of seventeenth- and eighteenth-century Sweden strived to mold obedient subjects who are able to conduct themselves. I also examine the transformation and overthrow of these subjectivation techniques in Radical Pietism, analyzing a dissident confession of faith by the Radical Pietist Peter Schaefer, who exemplifies perfect subjection, constituting himself as a perfectly obedient subject, and yet a failure of subjectivation in the sense of submission, insofar as for him, obedience becomes a strategy of empowerment.

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Bentlage, Björn, and Gerold Necker. "The Politics of Sufism and Ḥasidut in Medieval Egypt." Entangled Religions 4 (July 14, 2017): 54–89. http://dx.doi.org/10.46586/er.v4.2017.54-89.

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The present article is, firstly, a review of a recent publication by Elisha Russ-Fishbane that will, secondly, seek to develop an entanglement perspective on piety in the Ayyubid age. Elisha Russ-Fishbane’s book offers the first systematic presentation of the Jewish pietist movement in late twelfth- and early thirteenth-century Egypt. It is largely based on a selection of Genizah documents, the writings of the movement’s pivotal figures, as well as a synthetic and critical discussion of the disparate remarks in previous publications. The present text will seek to summarize Russ-Fishbane’s book, discuss it in relation to other pertinent literature, and suggest some thoughts on Jewish-Muslim relations, parallels to Jewish pietism in Germany, and the book’s relevance for the perspective of entanglement.

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Ivanov, Andrey V. "The Impact of Pietist and Anglican Spirituality in Catherinian Russia: Works of St. Tikhon of Zadonsk." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 5 (November 27, 2017): 40–72. http://dx.doi.org/10.21900/j.vivliofika.v5.585.

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Voß, Rebekka. "Yiddish, The Language Of Love: Isaac Wetzlar’s Libes Briv (1748/49) In The Context Of Jewish–Pietist Encounter." transversal 13, no. 1 (March 1, 2015): 1–3. http://dx.doi.org/10.1515/tra-2015-0001.

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Abstract This special section examines Isaac Wetzlar‘s Love Letter, a Yiddish proposal for the improvement of Jewish society, written in 1748/49 in Northern Germany. The articles concentrate on the links between Libes briv and the contours of German Pietism in order to initiate exploration of the complex relationship between Central European Judaism and eighteenth-century Pietism. This largely unrecognized arena of Jewish-Christian encounter is presented as a significant factor in a century that promoted modernity

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Lee, Sung Duk. "German Pietism and Young Goethe." 韓國敎會史學會誌 47 (August 31, 2017): 7–37. http://dx.doi.org/10.22254/kchs.2017.47.01.

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Karaca, Taha Niyazi. "TURKEY BETWEEN SECULARIZATION AND PIETISM." CBU International Conference Proceedings 4 (September 19, 2016): 454–57. http://dx.doi.org/10.12955/cbup.v4.797.

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In Turkey, the secularization process has continued for over two hundred years without a successful conclusion. While part of the administrative group demands secularization, the other rigorously objects to this process. The main problem examined by this study is the conflict between these two groups. The core factors against secularization and the philosophical, juridical, and religious reasons influencing the process are discussed. The study focuses on past examples to analyze the secularization process. The study examines the main patterns in the process, starting with reflections on Nizam-1 Alem (Order of Universe), the philosophy of the foundation of Ottoman Empire, and the invariance principle. It continues with conclusions of the imperial edict of Gulhane (Tanzimat Fermani); then discussions on differences of civilization and culture in Turkey; and finally Mustafa Kemal Ataturk’s beliefs on unique civilization and secularization. As a result, this paper presents the main problems of secularization in today’s Turkey.

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Koch, Patrick Benjamin. "Mysticism, Pietism, Morality: An Introduction." European Journal of Jewish Studies 14, no. 2 (July 15, 2020): 169–76. http://dx.doi.org/10.1163/1872471x-11411096.

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Lustick, Ian S. "Fundamentalism, Politicized Religion & Pietism." Middle East Studies Association Bulletin 30, no. 1 (July 1996): 26–32. http://dx.doi.org/10.1017/s0026318400033010.

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Soloveitchik, Haym. "Piety, Pietism and German pietism: "Sefer Ḥasidim i" and the Influence of Ḥasidei Ashkenaz." Jewish Quarterly Review 92, no. 3/4 (January 2002): 455. http://dx.doi.org/10.2307/1455452.

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Rønne, Finn Aa. "Nyevangelismen set med danske øjne." Dansk Teologisk Tidsskrift 81, no. 4 (August 12, 2019): 300–319. http://dx.doi.org/10.7146/dtt.v81i4.115361.

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Whereas the so-called “New-Evangelicalism” (“Nyevangelismen”) is a well-known phenomenon in Swedish revival history and has drawn much attention in Swedish church history scholarship, it has gone relatively unnoticed in a Danish context. This article focuses on the question: What is New-Evangelicalism from a Danish point of view? The question is addressed primarily within the discipline of His-torical Theology and in relation to soteriology. “New-Evangelicalism” is defined as the revival movement closely associated with the Swedish author, C.O. Rosenius (1816-1868). The article argues that New-Evan-gelicalism is characterized by a tension between pietism and moravian-ism, not least with regard to soteriological issues. This has resulted in different versions of the movement depending on whether the previous religious environment was dominated by either pietism or moravian-ism. It is also shown that the relation between pietism and moravianism in the local versions of New-Evangelicalism is expressed through their position on the doctrine of universal justification.

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Pinyawali, Lasarus Umbu Labu, Purwo Santoso, and Paulus Sugeng Widjaja. "Proposing Publicity Leaving Church Apolitical Piety." International Journal of Indonesian Philosophy & Theology 2, no. 2 (December 29, 2021): 92–105. http://dx.doi.org/10.47043/ijipth.v2i2.25.

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This article seeks to release the Church from the false dichotomy of piety vs activeness in political issues, so that church members can optimally actualize piety and public responsibilities simultaneously. Apolitical piety has been running in GKS since its establishment on January 15, 1947, as the Dutch Reformed Church's evangelism legacy. Apolitical piety places the piety only as an individual's internal affair, not covering the public sphere. This discourse is a direct influence of Pietism, which began to develop in Europe in the 16th century. And Pietism itself was present as a response to Secularism, which originated in European society since the end Middle Ages. Like Pietism, Secularism also places the Church/religion and mystical aspects as personal human affairs because it doesn't want state life to be governed by or based on religion. But ideally, I view apolitical piety as the distorted discourse that should be abandoned and embrace new discourse: politics as an integral part of Church piety.

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Osayimwese, Itohan. "Pietism, Colonialism, and the Search for Utopia: Pietist Space in Germany and the Gold Coast." Thresholds 30 (January 2005): 74–79. http://dx.doi.org/10.1162/thld_a_00288.

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Mansikka, Tomas. "Did the Pietists become esotericists when they read the works of Jacob Boehme?" Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 112–23. http://dx.doi.org/10.30674/scripta.67331.

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As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era, but also, within the Pietist movement, or the movement for revival of piety within the Lutheran church. Focusing on the Pietist movement, initiated by Philipp Jakob Spener (1635–1705) in the late seventeenth century and its spread on Finnish ground, the author of this article shows that where Boehmian influence is traceable, it reached quite different environments depending on the movement’s leaders or followers. Also some light is shed on the controversy between Lutheran orthodoxy and Pietism in early eighteenth century Finland.

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Min, Sung Kil. "Hermann Hesse's Depression, Pietism, and Psychoanalysis." Journal of Korean Neuropsychiatric Association 57, no. 1 (2018): 52. http://dx.doi.org/10.4306/jknpa.2018.57.1.52.

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Kisker, Scott. "Reclaiming Pietism: Retrieving an Evangelical Tradition." Methodist History 55, no. 1-2 (January 1, 2017): 135–36. http://dx.doi.org/10.5325/methodisthist.55.1-2.0135.

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Horstbøll, Henrik. "Pietism and the politics of catechisms." Scandinavian Journal of History 29, no. 2 (June 2004): 143–60. http://dx.doi.org/10.1080/0346875041000622.

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Gawthrop, Richard L. "Lutheran Pietism and the Weber Thesis." German Studies Review 12, no. 2 (May 1989): 237. http://dx.doi.org/10.2307/1430093.

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Bernet, Claus. "Das deutsche Quäkertum in der Frühen Neuzeit Ein grundsätzlicher Beitrag zur Pietismusforschung." Zeitschrift für Religions- und Geistesgeschichte 60, no. 3 (2008): 213–34. http://dx.doi.org/10.1163/157007308784742430.

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AbstractQuakerism is the first Anglo-American religion that has gained ground in Germany, especially in the north, in the second half of the 17th century. Contrary to older church historiography, this was not a marginal phenomenon. Rather, stable congregations developed, as did a Europe-wide network of missionary work and a differentiated culture of polemic writings. These points of encounter allowed the Quakers to establish contact with supporters of Böhme and radical pietists while at the same time enabling an Antiquakeriana campaign against them. At the center of this study lies the question for the religious-historical positioning of Quakerism. The author argues that due to impulses of extra-ecclesiastical pietism, positions arose that transgressed Christianity's frame of reference. Therefore the reference to the early modern understanding of esoterism has proven especially useful.

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Raath, Andries W. G. "Die piëtistiese egoprofiel van pioniersvrou Anna Elizabeth Steenkamp (1797-1891) in twee weergawes van haar “Joernaal” uit die Transoranje." New Contree 76 (November 30, 2016): 23. http://dx.doi.org/10.4102/nc.v76i0.130.

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Religious ego-texts of Cape Trekboers on the frontier reflect prominent traits of mystical Pietism. Similar features can also be detected in the ego-texts of both male and female believers deeper into the interior prior to and during the Great Trek. These pioneer texts reflect religious literary styles similar to the dominant pietistic literature in Germany and in the Netherlands. In addition to the influence of religious literature of German Pietism and devotional literature of Dutch Second Reformation authors, the marginalisation and isolation of believers stimulated pietistic tendencies similar to trends in seventeenth and eighteenth-century Europe. The end of the eighteenth-century witnessed the gradual demise of Pietism in Germany and supplanting of pietistic tendencies by more secular oriented chronicles, autobiographical descriptions and life adventures. In the Netherlands, however, Pietism flourished from the mid- eighteenth century and publications of pietistic ego-texts continued well into the twentieth century. The “Journal” of the Voortrekker woman Anna Steenkamp is a typical example of a family chronicle with descriptions of her life adventures during the Great Trek. Two copies of her “Journal” composed in the Transorange are analysed in order to determine her religious mentality profile as representative of Voortrekker women of the period 1838 to 1854. The first contains an attachment with religious songs and poems of a typical pietistic nature. These reflections mirror religious tendencies on the frontier at a stage when the dominant culture of similar religious texts in the Netherlands had reached its peak. The second copy contains brief reflections on her life on the frontier undergirded by typical pietistic reflections on God’s providential care. This text, composed in the Transorange, reflects a more secular inclined profile undergirded by pietistic elements from an earlier epoch in German autobiographical texts from the seventeenth- and eighteenth-century.

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Kryshtop, Lyudmila. "«Enthusiasm» in the Philosophy of German Enlightenment." Ideas and Ideals 15, no. 3-2 (September 28, 2023): 323–41. http://dx.doi.org/10.17212/2075-0862-2023-15.3.2-323-341.

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The article concerns the origin and development of the concept of "enthusiasm" in German philosophy, starting from the Reformation and ending with the philosophy of I. Kant. This concept is key to the philosophy and theology of the German Enlightenment. At the moment, the philosophical and even more theological thought of the Enlightenment in Germany is studied very little. At the same time, new studies of this period have appeared abroad in the last few decades. For the most part, these studies are aimed at identifying the key ideas of the German Enlightenment and clarifying the formation and development of some of them. “Enthusiasm” refers to one of the significant polemical ideas of this period, however, both in Russia and abroad, it has not been sufficiently studied. The article discusses the original meaning of this concept in the theology of Luther, who understood enthusiasm in the expanded meaning of any deviation from his own version of the Christian faith. Then, enthusiasm began to be understood more narrowly and associated with the predominance of attention to the inner sphere of religious experiences and the resulting neglect of the sphere of external religious practices. This understanding became more and more stronger over time and led to the fact that this concept began to be used to refer to religious movements of a mystical and quasi-mystical persuasion. Eventually, during the late German Enlightenment (second half of the 18th century), enthusiasm became practically synonymous with defining the trends of late radical pietism. Such an understanding of enthusiasm, in turn, finds its foundation in pietism itself, going back to the criticism of P. J. Spener, the founder of classical pietism, against the representatives of radical pietism. We also find a certain influence of this tradition of understanding reverie in Kant, who divides it into two types - religious and moral enthusiasm.

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Dyck, J. "Sergey Nikitovich Savinsky (1924-2021) and the Historical Self-Awareness of Evangelical Christians-Baptists." Russian Journal of Church History 2, no. 2 (July 19, 2021): 18–38. http://dx.doi.org/10.15829/2686-973x-2021-61.

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The article presents biographical information about the first confessional historian of Russian Evangelical Christians-Baptists, S. N. Savinsky. He authored a number of chapters on the Russian-Ukrainian Evangelical-Baptist community in a book titled “History of Evangelical Christians-Baptists in the USSR” (1989), until that time the only book on the history of his own denomination published during Soviet times. Described is his work as member of the Historical Commission of the All-Union Council of the Evangelical Christians-Baptists. The article traces four trajectories of the worldwide evangelical revival into Russia: the late German Pietism, the North America revival movement, the influence of the worldwide Evangelical Alliance, and the early German Pietism. S. N. Savinsky basic concepts of evangelical revival and uniqueness of the Russian Evangelical-Baptist community are analyzed.

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Nikolskaia, Kseniia D. "Lutheran Romance. Missionaries of Tranquenar in Search for Life Companions." Oriental Courier, no. 1 (2022): 103. http://dx.doi.org/10.18254/s268684310021415-4.

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The Danish East India Company (Dansk Østindisk Kompagni) was established in Europe at the beginning of the 17th century. Its stronghold in India was the city of Trankebar (Dansborg Fortress), located 250 km from Madras. In the early years of the 18th century, the first Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, appeared on the Coromandel Coast. It was at this time that the Danish Royal Mission, financed by King Frederick IV, was established in the Indian South. It consisted mainly of Germans, graduates of the University of Halle in Saxony, a bastion of pietism in Germany. As time passed, the number of European clergymen working in the Tranquebar grew, as did the number of local converts. Working in a large Christian community required a great deal of time and energy on the part of the missionaries. At some point, they began to use the Tranquebar neophytes for this work as well. But this did not solve all problems. Three years after their arrival in Tranquebar, the missionaries decided that some of them, Ziegenbalg himself, Plütschau, and Johann Ernst Gründler, who had just arrived in India, should marry women from Germany who would be reliable assistants in their difficult work. The prospective brides had to conform to the pietist concept of piety and devotion to the Lord. The article relates the missionaries’ search for brides in Europe and the two partnerships that resulted: Bartholomäus Ziegenbalg married Maria Dorothea Salzmann after a trip to Europe from 1714 to 1716, while his friend ohann Ernst Gründler married at Tranquebar without waiting for a bride from far away from Europe. His bride of choice was Utilia Elisabeth. These matrimonial histories provide a clearer picture of what “pietism in action” looked like in the history of the missionary movement while enlivening the history of the Christianization of the East with personal details and adding human traits to the founders of Orientalism-as Bartholomäus Ziegenbalg certainly is for Tamilism.

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Vanden Auweele, Dennis. "Christopher B. Barnett: Kierkegaard – Pietism and Holiness." Philosophischer Literaturanzeiger 64, no. 2 (June 15, 2011): 195–97. http://dx.doi.org/10.3196/2194584511642127.

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Lee, Eunjae. "Disease and Healing: Theological Investigation of Pietism." Theology and the World 100 (June 30, 2021): 83–110. http://dx.doi.org/10.21130/tw.2021.6.100.83.

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Hanna, Robert. "Kant,1 Scientific Pietism, and Scientific Naturalism." Revista de Filosofia Aurora 28, no. 44 (April 7, 2016): 583. http://dx.doi.org/10.7213/aurora.28.044.ds10.

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The doctrine of Kantian natural piety says that rational human animals are essentially at home in physical nature. In this essay, I apply the doctrine of Kantian natural piety directly to the natural sciences, and especially physics, by showing how they have a cognitive, epistemic, metaphysical, practical/moral, aesthetic/artistic, religious, and sociocultural/political grounding in Kantian sensibility, both pure and empirical. This is what I call Kantian scientific pietism, and it is to be directly and radically opposed to scientific naturalism

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Vickers, Jason E. "German Radical Pietism â By Hans Schneider." Religious Studies Review 35, no. 4 (December 2009): 293. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_83.x.

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