derstand the truths of religion. But he became more earnest, especially after a stranger, who had visited his catechism class, had pressed upon him the question, "But how shall we join head and heart?" in his seeking to join with the understanding of truth its application to the daily life. He thus came to originate a new and practical method in catechetical instruction. His "catechetical tables," one hundred and eight in number, which appeared in 1683, were thankfully received and used throughout a large territory. In his sermons he aimed at the utmost plainness and simplicity, at thoroughly explaining the Bible, and at practically applying it. Though his discourses, by their prevailing didactic character and lack of what we call enthusiasm, by their diffuseness, also, and their extreme length, impress us as dry, still they present the rich essence of the gospel, which listeners in those days seldom heard, and which gave them an attractiveness that won the hearts alike of the learned and the obscure. His preaching was in other ways effective. He sought to enlarge the popular knowledge of the Bible. The appointed lessons, which sometimes seemed neither fresh nor appropriate, were not enough. He therefore, before beginning his sermon proper, used to explain passages of Scripture, especially the epistles. Confession of sins as then practiced was very unprofitable. In large churches like that of Frankfort even the best pastors could hardly obtain a correct idea of the mental condition of penitent persons. Yet this was demanded by the larger Lutheran catechism, before the rule requiring confession was done away. The pastors contented themselves, therefore, with a mere repetition of the formula of confession. One of the great sorrows of Spener was that by this lifeless form the Lord's Supper was become, with both ministers and people, a piece of ritualism ("opus operatum "). Many a time did Spener sigh for the church's reviving. In some portions of the Lutheran body, the existing evil was remedied, at least in part, by the pastor visiting communicants at their homes. But Spener could not introduce this custom into Frankfort, nor the practice of confirming the young communicants, which he equally desired. All that Spener had done thus far was within the limits of the prevailing church customs. Not so the private meetings for Spener's new mutual edification, which soon, under the nickname of "con- measures. venticles," were setting the whole church in uproar. In themselves they furnished no occasion of offense. They were even approved by the Lutheran church confessions. Conferences (colloquia mutua) of Christians respecting matters of religion had been approved and recommended by the Smalcald Articles. Certain friends of Spener, who were awakened, proposed to meet for conversation upon religion instead of upon other subjects. Spener could not but approve their wish, and offered his study for their use, and himself as their leader (1670). These were not prayermeetings in our understanding of the name, but social talks, first upon certain devotional books, then upon the books of the Bible. From their very nature they admitted of none as leaders save the educated. This new measure, so very unobjectionable, was not entered upon by Spener without consultation with his colleagues. He sought thus to disarm opposition. But among worldly spirits of both the clergy and the laity, outside of Frankfort especially, evil reports began to circulate. The name given the meetings, conferences to promote Christian piety (colloquia pietatis), suggested the nickname of "the Pietists." Before long, meetings were held here and there over the city, in some cases without the pastors having any part in them, and with excesses also, such as compelled Spener, in one instance, to insist upon putting an end to the conference. There was also a more serious result. These social gatherings of persons of like minds for edification afforded to many greater profit than the public worship of the church. Those of more serious turn began to doubt as to the propriety of joining in the Lord's Supper with the great promiscuous crowd. Thus, to the displeasure of strong churchmen and to the grief of Spener, these conventicles promoted "separatism." But Spener succeeded in what few leaders accomplish,-the checking of those among his followers who proposed to surpass their teachers in zeal for holiness. A publication of his, full of wisdom and spiritual discernment ("Abuse and Use of Complaints over Christian Degeneracy," 1684), made such an impression far and wide that, as Spener says, "nearly all the estranged ones" returned to the church. None the less the cause of offense remained, and the seeds of separatism were planted in the district of the Rhine. Spener's most effective book. But of all Spener's labors in Frankfort on the church's behalf, nothing was so significant and effective as his little work, “Pia Desideria," or, "Heart-Longings for a Revival of Piety in the Evangelical Church," 1675. In this book Spener uttered the desires and cravings which had been in many souls ever since the war, but had not before found expression. Beginning with the cry of Jeremiah, "Oh, that my head were waters!" he presents from his deeply stirred spirit the wounds of the church, and the means of healing them: (1.) The more general circulation of the Scriptures, with meetings in private for a thorough study of their meaning. (2.) The improvement and faithful exercise of the pastoral office; the laity to coöperate with the pastors in edifying one another, especially by means of family religion and prayer. (3.) The serious truth that to know is not enough in religion; practical experience must be added. (4.) Correct relations with errorists and unbelievers; controversy in the true spirit of love, with a wish not simply to convince, but to benefit, the one opposing. (5.) Some way of studying theology which will make students as earnest in living Christian lives as in studying their books. (6.) Some other way of preaching, which will present as the chief truth that Christianity signifies a new man, the essence of his life being faith, and its activity consisting in bringing forth good fruits. Spener's book was met from all sides, and from leading theologians, with letters of approval. Both pastors and people expressed publicly their gratitude. His measures, and especially the religious colloquies, were put into practice by earnest pastors. "Orthodoxy," if deeply wounded, was entirely silent. Spener had not been moderate in his expressions, but had added strength to his complaints and charges by bringing forward upon his side distinguished church authorities. Thus twenty years passed with Spener in a blessed work in the city of Frankfort. Secret envy and opposition he found, his foremost opposer being the court preacher Mentzer, in Darmstadt. Yet in the whole tribe of controversial theologians, then so ready with their pens, only a single voice accused Spener's orthodoxy, a certain deacon Dilfeld, of Nordhausen, whose weak and obscure attacks were without result. Spener, having studied under Dannhauer, the strong Lutheran leader of the church in Strassburg, was yet an upholder of Lutheran orthodoxy in its strictest form. One proof of this is his severe sermon, preached in Strassburg, against the Reformed (1667), and his upholding from the pulpit, against his opponents, the "elenchus nominalis." The champions of Lutheran orthodoxy, even Calov, the inflexible Wittenberg inquisitor, sent him friendly letters. Yet already the agitation which was to end all this harmony was beginning. The religious awakening, which had risen independently of him, but had been greatly promoted by his efforts, was all this while growing. Spener was looking for a new age of blessing in the church. In 1675 he writes, "I have joyfully observed that in several places students are aroused. Such movements of hearts seen in many at the same time are a clear proof of the divine presence, and show that a time is at hand when God will have pity upon his church. Know that not in our church only is this evidence seen, but among the Reformed, too, are many who are caring for the cause of God; and even among the Catholics, in their dense darkness, some are concerned about their condition. For quite a time I have seen that which resembles the events preceding the Reformation under Luther." Spener's light was now to be set upon a loftier candlestick. He was to become more than ever a centre of the awakening Spener called to throughout Germany. He received a call in 1686 to be- Dresden. come chief court preacher in Saxony, having a seat and a voice also in the supreme consistory. This was at that time the highest place in the evangelical German church. Spener modestly sought the opinions of devout theologians upon his accepting or declining the call. Only when he was advised by them unanimously to accept, did he consent to go. It was characteristic of the man that in his correspondence on this business with Carpzov, the Saxon court preacher (which is still preserved), he had to be reminded by the latter to ask in reference to his future salary. Loses favor by But even though Spener's new field in Dresden was larger and more important, what could inviting waters avail when opposing winds were beating upon the sails! Spener bewailed "the opposition upon every side. That I interest myself in a matter is of itself enough to prevent anything being done." In Frankfort he had had to lament that many a good enterprise failed through the ill will or indifference of the magistracy. Yet he could there throw his own weight as "senior" into the scale, as well as the authority of a united body of pastors who were well disposed to him. But in Saxony he was but a single spoke in the bureaucratic driving wheel. He found opposers, open and secret, among his colleagues; he had dubious friends at the court, and declared foes in the majorities of the theological faculties of Leipzig and Wittenberg. The favorable beginnings having vanished, this was the condition of affairs after 1689. In March of that year Spener felt compelled by his conscience as a pastor to address a serious discourse to the elector, putting it in writing, because personal access to the elector, who hardly ever stayed in Dresden three days at a time, was out of the question. faithfulness. At once his hitherto well-disposed princely patron was turned to his most bitter enemy. Through the strict precaution of Spener the nature of his communication was never disclosed. Yet it may be inferred from what Spener says in a letter to his son-in-law Reichenberg. He writes under date of April 15, 1689, "What has been told you of the elector's sickness has not reached our ears, but if he continues to live as he is doing his sudden death is prophesied by his physicians." Then, when George Third, taken ill in the camp at Tübingen in September, 1691, died suddenly, Spener tells his son-in-law that the prince has died of "intestinis corruptis." How great was the elector's respect for Spener as a man, in spite of his wrath at his letter, is seen in the reply, which with all its passion yet is profoundly reverent. It is also proven by the prince's letter of dismissal, in which he pledges an annuity to the wife of Spener in the event of the death of the latter. A disposition as shy and modest as Spener's could have taken the bold step named only through divine courage. He verifies the truth so well expressed by Francke in his tract, "Nicodemus, or the Fear of Man," that he ceases to fear man who fears God. With the conviction that he had done in his office all that prudence and deference required, Spener stood unmoved by the consequences of princely disfavor, or by the rejoicings of his enviers and foes. He declined to ask a dismissal, according to the prince's request, preferring to drink the bitter cup which, now that he was powerless, was offered him by courtiers and by his colleagues. Neither the declaration of the enraged prince to his chief privy counselor "that the sight of Spener, if continued, would oblige him to change his residence," nor his threat to turn Catholic, could alter Spener's decision. To meet the prince's desire, nothing was left the privy council save Spener is called to obtain work elsewhere for the hated court preacher. An opportunity offered in Berlin. Spener had some time before been offered a place as "provost" of the church in that city. He had answered that the two courts should settle his place between them. Berlin had supposed that the elector would not give Spener up, and had proffered the vacant office to another. This person now dying, the am- to Berlin. bassador of Saxony in Berlin arranged that the court of Berlin should send for Spener. When this was done, Spener joyfully wrote his sonin-law that "the hour of deliverance had struck." He was to go to Berlin as provost and counselor of the consistory. His departure had hardly been announced when Carpzov of Leipzig came out against "Pietism,” for this name was used in Saxony, now that Francke and his friends in Leipzig had opened their Bible schools (collegia biblica). Spener's Dresden work had continued four years. The obstacles in his way had continually increased. His wisdom, which was ever great and grew by trial, forbade his attempting to set up his religious conferences in that city. Yet his stay was not without blessed results. The Saxon clergy, stiff in orthodoxy, had received a stirring up. Many of them grew ashamed of their ancient slowness. The three Leipzig masters, Francke, Anton, and Schade, brought together by Spener's counsel and invitation, kindled a fire among the students and the people. In Dresden the electors and several nobles and statesmen were won to the side of the gospel. In Berlin, Spener found his position, in most if not in all respects, better than in Dresden. The elector, Frederick Second, who took as king the title of Frederick First, and his second wife, Sophia Charlotte, who was inclined to skepticism, gave him no especial cause of joy. His parish was an untilled field; his colleagues, save Schade, who came into office soon after him, were no great help to him. Still, instead of hate on the part of the government, he met a welcome, and instead of a nervous Lutheran orthodoxy, he found liberal and tolerant reformed ideas. His counsels were listened to by the Christian counselor Von Schweinitz, and in some degree by minister Von Fuchs. His catechising, his preaching, his charges to the preachers under his inspection, his intercourse with the candidates, prepared the soil in Berlin, and gained in general an acceptance. He exerted especial influence in the filling of important positions, and above all in the founding of the new University of Halle, which was to be thenceforth the centre of pietistic revival. He also lent protection by his intercession to persecuted Pietists, who were now attacked, in part justly, in part unjustly, from every quarter. Spener and the The more the revival of religion grew, the less did it keep within the limits set to it by the prudence of Spener. As in the Reformation, men arose who would carry their views to extreme. Unsound leaders opposed churchly authority. The "restora an |