DOCSLIB.ORG

Correspondent for the Evangelische Kirchenzeitung, Which Had Been Launched on 1 July 1827 by August Tholuck, Ludwig Von Gerlach and Ernst Wilhelm Hengstenberg

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Correspondent for the Evangelische Kirchenzeitung, Which Had Been Launched on 1 July 1827 by August Tholuck, Ludwig Von Gerlach and Ernst Wilhelm Hengstenberg CHAPTER SEVEN THE 185 7 CONFERENCE IN BERLIN lt was not Karl Steinkopf, but Eduard Kuntze who played the most important role in establishing a branch of the Evangelical Alliance in Germany. He had been a curate at the Savoy Church in London for three years. While in London he had also worked as the English correspondent for the Evangelische Kirchenzeitung, which had been launched on 1 July 1827 by August Tholuck, Ludwig von Gerlach and Ernst Wilhelm Hengstenberg. 1 He met his wife in London and studied the work of Sunday schools in the English capital. Like evangelicals in England Kuntze was not content just preaching the gospel. T ogether the Kuntzes founded a hospital for the elderly who required permanent nursing care. Moreover, they established the Marthahqf, a training institute running on the Kaiserswerth model that Pastor Fliedner of Kaiserswerth visited on 16 November 1856, three days before its official opening. He spontaneously decided to send a deaconess to help Kuntze start the work in Berlin. 2 Kuntze helped to link up believers with one another. At the founding conference of the Evangelical Alliance Kuntze read out letters addressed to the gather­ ing from groups of German evangelicals and pastoral conferences in Königsberg, Danzig, Tecklenburg, Lübeck and Berlin as well as a personal word of encouragement from Dr Friedrich Wilhelm Krummacher, who had been mercilessly lampooned by Engels in the German press. 3 From the founding of the Alliance Kuntze had been involved in building bridges between denominations inside Germany as well as across national boundaries. The main reasons for the lack of progress made by Kuntze and the Baptist Gottfried Lebmann to set up a German Evangelical Alliance were partly to do with the persistent denaminational rivalries, partly 1 L. Witte, Tholuck, Zweiter Band, 65. 2 Gerhard Eosinski (ed), Zur Antwort bereit. Missionarisch-diakonische Arbeit der Evangelischen Landes- und Freikirchen in der DDR, Berlin 1978, 80. 3 Evangelical Alliance. Report qf the proceedings qf the confirence, held at Freemasons' Hall, London, .from August 19th to September 2nd inclusive, 1846, 71-2, Appendix C, vi-xiv, lxxxvii. On Kuntze's biography seeEvangelisches Pfarrerbuchfür die Mark Brandenburg seit der Reformation, bearbeitet von Otto Fischer, Zweiter Band, Erster Teil, Berlin 1941, 4 70. Kuntze translated works by Richard Baxter into German. 170 CHAPTER SEVEN with the growth of the alternative Kirchentag movement, but more importantly with the shock waves felt by theological conservatives unleashed by the 1848 revo1utions. Given the fact that evangelica1s associated or even identified theological rationalism with the areligious and antireligious aspects of the En1ightenment and the French Revolution4, it is not surprising that most of them saw the 1848 disturbances as the legitimate child ofthat stream of thought. Karl Reinthaler, who had always been a fervent adherent of mon­ archy, wrote and published in that year patriotic songs and royalist tracts expressing sympathy and admiration for the Prussian royal family. In a tireless and idiosyncratic campaign he distributed these publications himself. The Martinsstift which he directed was cleared in 1848 to make way for the Erfurt Parliament oftheGerman Union and Reinthaler had to vacate his own lodgings. A second major blow took place a few years later when the educational establishments asso­ ciated with the Stift, the Frei- und Erwerbsschule, were dissolved in a radical reform ofthe town's school system.5 Christian Barth also pub­ lished patriotic-militaristic poems calling on Germany to 'wake up' and on German youth to 'remain united and as hard as steel and iron'. Yet Barth's own eschatological views prevented him from ex­ pecting any positive changes in the German polity. In 1ine with tradi­ tional interpretations of prophecy Barth saw the events of 1848 as an initia1 fulfilment of the evils talked about by Christ in the twenty­ fourth chapter of Matthew. 'In my opinion', he wrote at the end of August 1848, 'we are now living in the midd1e of verse 7 in Matthew Chapter 24'. More worryingly for him than a separation of church and state was the belief that the 'man of sin' was soon to appear to 'unite all nations'. All true believers would have to face persecution. The time was near when the invisible church would be separated from the visible. As a direct result of this understanding of the signs of the time Barth said he did not expect much to come of the Wittenberg conference and, taking the advice of Wilhelm Hofacker, had had his name deleted from the list of prospective participants. 6 Barth's friend, August Tholuck, wrote and privately published ser­ mons against the revolution in Halle. He had started preaching against the 'ideas of 1789' after the February revolution in Paris. He recognised the just claims and indeed the 'divine intention' of the 4 Robert M. Bigler, 7he Politics qf German Protestantism. 7he rise qf the Protestant Church elite in Prussia, 1815-1848, Berkeley-Los Angeles-London 1972, 48. 5 Neue Evangelische Kirchenzeitung, 26 September 1863, 613. 6 Kar! Werner, Dr Barth, Volume 3, 189-90, 407-9. .
Load more

Recommended publications
  • C. John Weborg, “Seeking an Interpretive Discrimen in The
    Seeking an Interpretive Discrimen in the Evangelical Covenant Church C. JOHN WEBORG he intent of this paper, voiced from the perspective of a theo- logian in the Covenant Church, is to focus on early Mission TFriends in the context of their history, especially as to how theological formation was taking place. Their Lutheran worship, bib- lical and catechetical instruction, and engagement with Pietism and Revivalism both clarified and, at the same time, made the formation of an interpretive discrimen a complex process. A discrimen, borrow- ing from David Kelsey, is a “configuration of criteria that are in some way organically related,” whereas a norm “is assumed to be absolute or by its very nature to exclude the acceptance of other theological norms.”1 The first part of this configuration of criteria lies in the Lutheran heritage of the Mission Friends. THE MISSION FRIENDS LIVED WITH A LUTHERAN MENTALITY BUT NOT A LUTHERAN METHODOLOGY By mentality I mean appeals to something like an ecclesiastical family identity, a body of writings used at various levels of authority to authorize, defend, explain, or exposit an idea or action, and to use words that nested in a specific tradition. The Oxford Dictionary of Word Histories dates the word “mentality” to the seventeenth century and notes its meaning as a “mental process.”2 The Mission Friends were not biblicistic, despite Waldenström’s question “Where is it written?” While seeking to be biblical, they employed a range of sources for their thought processes, none more valuable than Luther. This mentality worked itself out in the following three ways.
    [Show full text]
  • 500Th Anniversary of the Lutheran Reformation
    500TH ANNIVERSARY OF THE LUTHERAN REFORMATION L LU ICA TH EL ER G A N N A S V Y E N E O H D T LUTHERAN SYNOD QUARTERLY VOLUME 57 • NUMBERS 2 & 3 JUNE & SEPTEMBER 2017 The journal of Bethany Lutheran Theological Seminary ISSN: 0360-9685 LUTHERAN SYNOD QUARTERLY VOLUME 57 • NUMBERS 2 & 3 JUNE & SEPTEMBER 2017 The journal of Bethany Lutheran Theological Seminary LUTHERAN SYNOD QUARTERLY EDITOR-IN-CHIEF........................................................... Gaylin R. Schmeling BOOK REVIEW EDITOR ......................................................... Michael K. Smith LAYOUT EDITOR ................................................................. Daniel J. Hartwig PRINTER ......................................................... Books of the Way of the Lord The Lutheran Synod Quarterly (ISSN: 0360-9685) is edited by the faculty of Bethany Lutheran Theological Seminary 6 Browns Court Mankato, Minnesota 56001 The Lutheran Synod Quarterly is a continuation of the Clergy Bulletin (1941–1960). The purpose of the Lutheran Synod Quarterly, as was the purpose of the Clergy Bulletin, is to provide a testimony of the theological position of the Evangelical Lutheran Synod and also to promote the academic growth of her clergy roster by providing scholarly articles, rooted in the inerrancy of the Holy Scriptures and the Confessions of the Evangelical Lutheran Church. The Lutheran Synod Quarterly is published in March and December with a combined June and September issue. Subscription rates are $25.00 U.S. per year for domestic subscriptions and $35.00 U.S. per year for international subscriptions. All subscriptions and editorial correspondence should be sent to the following address: Bethany Lutheran Theological Seminary Attn: Lutheran Synod Quarterly 6 Browns Ct Mankato MN 56001 Back issues of the Lutheran Synod Quarterly from the past two years are available at a cost of $10.00 per issue.
    [Show full text]
  • Thomas Bach on the Spirituality of the German Awakening
    David Crowner, Gerald Christianson, eds.. The Spirituality of the German Awakening. Mahwah: Paulist Press, 2003. xii + 440 pp. $39.95, cloth, ISBN 978-0-8091-0549-6. Reviewed by Thomas Bach Published on H-German (November, 2004) David Crowner and Gerald Christianson have The introduction provides an overview of the compiled an interesting and useful anthology ded‐ Awakening's antecedents and its intellectual, po‐ icated to the nineteenth-century German Awaken‐ litical, and economic contexts. Crowner and Chris‐ ing. Specialists in nineteenth-century Germany tianson argue that eighteenth-century Pietism laid will fnd little in the text that is new and they the basis for the Awakening. They also contend would prefer, no doubt, to work with the original that the Enlightenment helped shape the Awaken‐ texts. However, an instructor who requires stu‐ ing but insist that it was more than "simply a reac‐ dents to produce research essays will fnd this vol‐ tion to the Enlightenment" (p. 13). The body of the ume a welcome addition to his or her university's work consists of extensive new translations, pro‐ library. This text provides easy access to the ideas vided by the editors, of texts that "illuminate the and institutions that formed the core of German tradition in which the" four men worked and Awakening. Their claims that the Awakening's were chosen out of a "variety of genres" and can outstanding characteristic was the "impulse to "be regarded as characteristic because they serve the needy of society" and that an important gained widespread fame." The editors did not se‐ connecting thread for those involved in the Awak‐ lect texts because of their "documentary or schol‐ ening was the desire to respond to the "human arly interest"; instead, they based their selection needs brought about by the Industrial Revolution" on the texts' "value in bringing to life the spirit of provide a nice concise definition of the Awaken‐ the authors and the vitality of their heritage" (pp.
    [Show full text]
  • Enter Your Title Here in All Capital Letters
    ―STRENGTHENING THE FAITH OF THE CHILDREN OF GOD‖: PIETISM, PRINT, AND PRAYER IN THE MAKING OF A WORLD EVANGELICAL HERO, GEORGE MÜLLER OF BRISTOL (1805-1898) by DARIN DUANE LENZ B.A., California State University, Bakersfield, 1997 M.A., Assemblies of God Theological Seminary, 2000 M.A., Villanova University, 2003 AN ABSTRACT OF A DISSERTATION submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2010 Abstract George Müller of Bristol (1805-1898) was widely celebrated in the nineteenth century as the founder of the Ashley Down Orphan Homes in Bristol, England. He was a German immigrant to Great Britain who was at the vanguard of evangelical philanthropic care of children. The object of his charitable work, orphans, influenced the establishment of Christian orphanages in Great Britain, North America, Asia, Africa, Latin America, and Europe. However, what brought Müller widespread public acclaim was his assertion that he supported his orphan homes solely by relying on faith and prayer. According to Müller, he prayed to God for the material needs of the orphans and he believed, in faith, that those needs were supplied by God, without resort to direct solicitation, through donations given to him. He employed his method as a means to strengthen the faith of his fellow Christians and published an ongoing chronicle of his answered prayers that served as evidence. Müller‘s method of financial support brought him to the forefront of public debate in the nineteenth century about the efficacy of prayer and the supernatural claims of Christianity.
    [Show full text]
  • CONTENTS Foreword Xiii Introduction: Roots of Theological
    CONTENTS Foreword xiii Introduction: Roots of Theological Anti-Semitism 1 Defining Anti-Semitism 5 The Analysis 9 Who are the Exegetes? On the Choice and Delimitation of Materials 12 Research Traditions versus the Scholars' Own Contextual Theology 18 What This Study Does and Does Not Do 19 PART I ENLIGHTENMENT EXEGESIS AND THE JEWS Introduction 23 The Jews in Enlightenment Exegesis From Deism to de Wette 29 An English Prelude: Enlightened Prejudice against the Jews 29 The Moral Philosopher: Judaism as an 'Egyptianiz'd' Degeneration 31 Christian is Good, Jewish is Evil 35 Conclusion 36 Johann Salomo Semler: Dejudaising Christianity 39 Sender's View on the Jews and Judaism 40 Idealistic Historiography 41 The Moral Element 43 Universalism and Particularism 44 View of the Old Testament 45 Semler on Tolerance 46 Conclusion 48 http://d-nb.info/1017047499 Vlll CONTENTS Johann Gottfried Herder: The Volk Concept and the Jews 51 Herder on the Jews 52 Degeneration Hypothesis 54 Herder and the Emancipation of the Jews 57 The Volk Concept and the Jews 58 Conclusion 59 F. D. E. Schleiermacher: Enlightenment Religion and Judaism 61 Schleiermacher and Judaism 64 Schleiermacher and the Old Testament 69 Schleiermacher on the Concrete Situation of the Jews 70 The Influence of Schleiermacher 74 Conclusion 74 W. M. L. de Wette: Judaism as Degenerated Hebraism 77 The Picture of the Jews: Hebraismus, Judenthum and Christianity 79 View of the Old Testament 83 Early Christianity and Jesus 84 de Wette and Contemporary Judaism 86 Conclusion 91 The Jews in Enlightenment
    [Show full text]
  • The Kingdom of God, the Highest Good Herman Bavinck Translated by Nelson D
    TBR 2 (2011): 133–170 The Kingdom of God, The Highest Good Herman Bavinck Translated by Nelson D. Kloosterman * INTRODUCTION [28] Amid all the distress surrounding the discipline of theology today, it is undoubtedly a heartening phenomenon that the science identified as Ethics seems to be enjoying an unheralded resurgence of interest, compared to former times. This does not mean, of course, that everything in this discipline is flourishing. Not all of the causes to which Ethics is indebted for this resurgence are heartwarming. The way in which people try to dislodge the firm foundations of this discipline, or seek to caricature and deny its eternal principles, is far from encouraging. But that people are curious about the moral life and attempt to clarify its nature, principle, and essence, do provide reasons for rejoicing and gratitude, I think. Formerly, the discipline of Ethics received sparse attention, consisting mostly of explaining the doctrines of virtues and duties. Simply knowing what kind of persons we must be is inadequate, *The following essay is a lecture that Bavinck delivered to the Student Corps of the Theological School in Kampen—Fides Quaerit Intellectum—on 3 February 1881. The lecture was originally serialized in De Vrije Kerk: Vereeniging van Christelijke Gereformeerde Stemmen 7 (April–August 1881): 4:185–92; 5:224– 34; 6:271–77; 7:305–14; 8:353–60. These articles were republished as a single essay in the collection of Bavinck essays prepared by his brother, C.B. Bavinck, Kennis en Leven (Kampen: Kok, 1922), 28–56. The pagination from Kennis en Leven is provided in brackets: [ ].
    [Show full text]
  • Calvin's Middle Years (1536-1541)
    WRS Journal 16:1 (February 2009), 4-10. CALVIN’S MIDDLE YEARS (1536-1541) Laurie A. P. Copeland* Early Genevan Ministry After the fiery French evangelist Guillaume Farel implored John Calvin to stay in Geneva, Calvin agreed to surrender his pursuit of a life as a contented scholar and remain to assist Farel to reform the city in accordance to the will of God. Sixteenth century Geneva was a middle class city with a small number of wealthy merchants. Surrounding Geneva were cliffs near the sea, forming walls of protection from enemy attacks. A city of refuge for many French and Italian believers, Geneva later became the city of the esteemed Swiss watch, through the ideals of John Calvin (at the time he outlawed jewelry, resulting in increased watch sales and improved technology). Although relying on the support of Berne, a Swiss Protestant city, French-speaking Geneva was an independent city-state near the borders of France, Switzerland, and Italy. Governing Geneva were several city councils (magistrates). British author T. L. Parker notes that on May 26, 1536, “Geneva had become by constitution an evangelical city.”1 Consequently, Geneva’s City Council banned the Roman Catholic mass and swept its churches of relics, including the sparkle and glitter. Accordingly, Calvin at twenty-seven began his work in September 1536 with the position of “Professor of Sacred Letters.”2 Parker states, “This may mean he preached without performing any other parochial duties or that he gave expository lectures on the Bible.”3 Not yet ordained into the ministry, Calvin received high praise for his inspiring sermons while preaching the Pauline Epistles.4 Elected pastor in November 1537, Calvin was working full time in the Genevan church Saint Pierre, a former Gothic-Roman Catholic Church divested of its icons, while retaining the stained glass windows.
    [Show full text]
  • Concordia Theological Quarterly
    Concordia Theological Quarterly Volume 75:3–4 July/October 2011 Table of Contents Walther and the Revival of Confessional Lutheranism Martin R. Noland ................................................................................ 195 Grabau Versus Walther: The Use of the Book of Concord in the American Lutheran Debate on Church and Ministry in the Nineteenth Century Benjamin T.G. Mayes ......................................................................... 217 C.F.W. Walther’s Use of Luther Cameron A. MacKenzie ..................................................................... 253 Mission through Witness, Mercy, Life Together in Walther and the First Fathers of Missouri Albert B. Collver ................................................................................. 275 Eduard Preuss and C.F.W. Walther Roland F. Ziegler ................................................................................ 289 Wilhelm Löhe: His Voice Still Heard in Walther’s Church John T. Pless ........................................................................................ 311 Walther, the Third Use of the Law, and Contemporary Issues David P. Scaer ..................................................................................... 329 The King James Version: The Beginning or the End? Cameron A. MacKenzie ..................................................................... 343 Theological Observer ...................................................................................... 367 Dean Wenthe: An Appreciation An Old Seminary, a New
    [Show full text]
  • Ottoman Sufism, Orientalism, and German Politics, 1770-1825 a Dissertatio
    UNIVERSITY OF CALIFORNIA Los Angeles Changing States: Ottoman Sufism, Orientalism, and German Politics, 1770-1825 A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Lela Jaise Gibson 2015 © Copyright by Lela Jaise Gibson 2015 ABSTRACT OF THE DISSERTATION Changing States: Ottoman Sufism, Orientalism, and German Politics, 1770-1825 by Lela Jaise Gibson Doctor of Philosophy in History University of California, Los Angeles, 2015 Professor David Sabean, Chair This dissertation shows how German diplomats imported texts related to tasawwuf (Sufism) from the Ottoman Empire, translated them into German, and published them to advocate for competing political visions following the French Revolution and Napoleonic Wars. Specifically, it traces the life of Heinrich von Diez (1751-1817), an Enlightenment thinker who served as the Prussian chargé d’affaires in Istanbul from 1784-90, where he learned Ottoman, collected manuscripts, and established contact with a Sufi lodge. After returning to Prussia, he translated and published several Ottoman manuscripts to articulate his support for an absolutist revival. Habsburg diplomats in Istanbul, such as Joseph von Hammer-Purgstall (1774-1856), Valentin von Huszár (1788-1850), and Vincenz von Rosenzweig-Schwannau (1791-1865), similarly established contact with Sufi lodges, imported manuscripts, and translated them into German to advocate for a competing vision of the future rooted in nationalism and romantic poetry. Johann ii Wolfgang von Goethe (1749-1832) drew upon the work of these diplomat-orientalists to write the West-östlicher Divan (1819), a collection poems inspired by Sufi literature. Theologian and orientalist August Tholuck (1799-1877) also built upon the work of these authors to advance his approach to evangelical theology.
    [Show full text]
  • The Election Controversy Among Lutherans in the Twentieth Century: an Examination of the Underlying Problems
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Election Controversy Among Lutherans in the Twentieth Century: An Examination of the Underlying Problems John M. Brenner Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Brenner, John M., "The Election Controversy Among Lutherans in the Twentieth Century: An Examination of the Underlying Problems" (2012). Dissertations (1934 -). 204. https://epublications.marquette.edu/dissertations_mu/204 THE ELECTION CONTROVERSY AMONG LUTHERANS IN THE TWENTIETH CENTURY: AN EXAMINATION OF THE UNDERLYING PROBLEMS by John M. Brenner, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2012 ABSTRACT The Election Controversy among Lutherans in the Twentieth Century: An Examination of the Underlying Problems. Author: John M. Brenner The Election Controversy of the nineteenth century re-shaped the face of confessional Lutheranism in America. The Evangelical Lutheran Synodical Conference of North America, the leading voice of confessional Lutheranism in America, bore the brunt of the dispute and ultimately dissolved. This dissertation examines the Election Controversy with special attention to the twentieth century attempts to resolve it in order to discover the underlying problems that have prevented the opposing sides from reaching a resolution. The dissertation is written from the viewpoint of the Wisconsin Synod, one of the synods involved in the controversy but often ignored in the discussion of it. The study is needed because contemporary observers do not have a good understanding of confessional Lutheranism and Lutheranism’s historic emphasis on doctrinal purity.
    [Show full text]
  • Exemplified by Eduard Böhl and Sándor Venetianer
    Perichoresis Volume 19.1 (2021): 101–113 DOI: 10.2478/perc-2021-0007 ACADEMIC RELATIONS BETWEEN DEBRECEN AND VIENNA: EXEMPLIFIED BY EDUARD BÖHL AND SÁNDOR VENETIANER KARL SCHWARZ * University of Vienna Abstract. The study seeks to investigate the relationship between Theological Faculty of Debre- cen Reformed College and the Protestant Theological Faculty at University of Vienna. The coun- ter-movements against modern, or so-called liberal theology brought Eduard Böhl from Vienna and Ferenc Balogh into a shared theological camp. The former followed the German-Dutch confessionalist Pietist of Reformed faith the letter became the leading figure of New-Orthodoxy movement of Debrecen. Both professors were keen on educating and training students with a view to respect and love the traditional doctrines, faith expressions of the church. Their endeav- oured to put their students into significant jobs where influence could be exerted. This paper shows light on how Böhl sought to manage a former student, Sándor Venetianer’s carreer so as to continue the kind of theology that the famous professor of dogmatics also promoted. Keywords: Eduard Böhl, Sándor Venetianer, Ferenc Balogh, Pietism, new-orthodoxy, Debrecen and Vienna Protestant Theological Academy in Vienna (1821) For my contribution to this symposium, I have chosen to elucidate the find- ings of a major scientific historical project examining the ‘Academic relations between Debrecen and Vienna’ (Schwarz 2015). I shall focus on the relation- ship between the Viennese professor for Calvinistic theology Eduard Böhl and his Hungarian pupil, Sándor Venetianer, attesting to the axis that the two formed between Debrecen and Vienna. I should start by briefly explain- ing the background to the Protestant Theological Academy of Vienna before we go any further.
    [Show full text]
  • In Search of the New Jerusalem: Millennial Hopes and Scandinavian Immigrants to America
    Vidar L. Haanes Chapter 10 In Search of the New Jerusalem: Millennial Hopes and Scandinavian Immigrants to America The immigration from Scandinavia to America started in the seventeenth century, with the establishment of a Swedish colony near today’s Philadelphia. A large num- ber of dissident groups followed, leaving their homelands for religious, political, or economic reasons. Utopian and millenarian ideas were exported to America and flourished, partly in a sectarian, religious form, partly in a secularized, communi- tarian form. Scandinavians arriving with later waves of immigration were often mo- tivated by the ideals of “the Land of Promise,” and some by “the Promised Land.” Many Scandinavians also joined the religious community who succeeded in estab- lishing their Zion on the American continent, the Latter Days Saints. This chapter traces some of the connections and networks that constitute a Jerusalem code amid Scandinavian immigrants to America. Where did it come from, this idea of building Zion in America? In this chapter we trace the Jerusalem code through the seventeenth- and eighteenth centuries among immigrants to America, and focus on the Scandinavians. Traditional Norwegian- American and Swedish-American studies in history will hardly see the Jerusalem code as especially relevant for immigration, as the emphasis has been on the Lutheran heritage of those who left Scandinavia with the hope of a better future in America (Fig. 10.1). But we will trace some of the connections and networks that constitute a Jerusalem code amid immigrants to America, especially among German Lutheran Pietists, mystic and visionary Separatists, and utopian millenarians. Separatists is the common word for those groups that leave the established or national churches, for theological or spiritual reasons.
    [Show full text]