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Historians of modern German culture and church history refer to "the Awakening movement" (die Erweckungsbewegung) to describe a period in the history of German Protestantism between the end of the Napoleonic Wars in 1815 and the Revolution of 1848. "The Awakening" was the last major nationwide Protestant reform and revival movement to occur in Germany. This book analyzes numerous primary sources from the era of the Awakening and synthesizes the current state of German scholarship for an English-speaking audience. It examines the Awakening as a product of the larger social changes that were re-shaping German society during the early decades of the nineteenth century. Theologically, Awakened Protestants were traditionalists. They affirmed religious doctrines that orthodox Protestants had professed since the confessional statements of the Reformation-era. Awakened Protestants rejected the changes that Enlightenment thought had introduced into Protestant theology and preaching since the mid-eighteenth century. However, Awakened Protestants were also themselves distinctly modern. Their efforts to spread their religious beliefs were successful because of the new political freedoms and economic opportunities that the Enlightenment had introduced. These social conditions gave German Protestants new means and abilities to pursue their religious goals. Awakened Protestants were leaders in the German churches and in the universities. They used their influence to found many voluntary organizations for evangelism, in Germany and abroad. They also established many institutions to ameliorate the living conditions of those in poverty. Adapting Protestantism to modern society in these ways was the most original and innovative aspect of the Awakening movement.
This volume introduces readers to the faith and work of four figures of the 19th century revival movement called the German Awakening: -- August Tholuck (1799-1871) -- Johann Hinrich Wichern (1808-1881) -- Theodor Fliedner (1800-1864) -- Friedrich von Bodelschwingh (1831-1910) The German Awakening engendered a spirituality that fostered human kindness, grounded it in awakened faith, and gave it the shape of loving service to society. This remarkable and unique scholarly contribution: -- translates the majority of its materials for the first time in English. -- includes a variety of spiritual genres -- sermons, hymns, commentaries, mission statements, etc.
Historians of modern German culture and church history refer to "the Awakening movement" (die Erweckungsbewegung) to describe a period in the history of German Protestantism between the end of the Napoleonic Wars in 1815 and the Revolution of 1848. "The Awakening" was the last major nationwide Protestant reform and revival movement to occur in Germany. This book analyzes numerous primary sources from the era of the Awakening and synthesizes the current state of German scholarship for an English-speaking audience. It examines the Awakening as a product of the larger social changes that were re-shaping German society during the early decades of the nineteenth century. Theologically, Awakened Protestants were traditionalists. They affirmed religious doctrines that orthodox Protestants had professed since the confessional statements of the Reformation-era. Awakened Protestants rejected the changes that Enlightenment thought had introduced into Protestant theology and preaching since the mid-eighteenth century. However, Awakened Protestants were also themselves distinctly modern. Their efforts to spread their religious beliefs were successful because of the new political freedoms and economic opportunities that the Enlightenment had introduced. These social conditions gave German Protestants new means and abilities to pursue their religious goals. Awakened Protestants were leaders in the German churches and in the universities. They used their influence to found many voluntary organizations for evangelism, in Germany and abroad. They also established many institutions to ameliorate the living conditions of those in poverty. Adapting Protestantism to modern society in these ways was the most original and innovative aspect of the Awakening movement.
"The Awakening of Europe" covers the reformation in Germany, the Netherlands, France, and England, as well as the settlement of colonies in America. The rise of England and the Netherlands as sea powers, and the corresponding fall of Spain, as well as the rise of Russia, Austria, and the German states are also presented.
August Hermann Francke described his conversion to Pietism in gripping terms that included intense spiritual struggle, weeping, falling to his knees, and a decisive moment in which his doubt suddenly disappeared and he was “overwhelmed as with a stream of joy.” His account came to exemplify Pietist conversion in the historical imagination around Pietism and religious awakening. Jonathan Strom’s new interpretation challenges the paradigmatic nature of Francke’s narrative and seeks to uncover the more varied, complex, and problematic character that conversion experiences posed for Pietists in the seventeenth and eighteenth centuries. Grounded in archival research, German Pietism and the Problem of Conversion traces the way that accounts of conversion developed and were disseminated among Pietists. Strom examines members’ relationship to the pious stories of the “last hours,” the growth of conversion narratives in popular Pietist periodicals, controversies over the Busskampf model of conversion, the Dargun revival movement, and the popular, if gruesome, genre of execution conversion narratives. Interrogating a wide variety of sources and examining nuance in the language used to define conversion throughout history, Strom explains how these experiences were received and why many Pietists had an uneasy relationship to conversions and the practice of narrating them. A learned, insightful work by one of the world’s leading scholars of Pietism, this volume sheds new light on Pietist conversion and the development of piety and modern evangelical narratives of religious experience.
When a young Lutheran pastor named Johann Christoph Blumhardt (1805-1880) interceded for a tormented woman in his village, he got more than he reckoned for. "We've seen enough of what the Devil can do", he told her. "Now let us see what God can do". But would one man's simple faith hold out against the onslaught of occult forces that began to reveal themselves? Two years later the enemy, defeated, howled, "Jesus is the victor!" and fled. Nothing would ever be the same in Mottlingen, Blumhardt's rural parish in the Black Forest. The palpable nearness of God -- and the reality of the great cosmic battle between good and evil -- was in many ways reminiscent of apostolic times. Sick and disabled people were healed, mental illness vanished, and stolen goods were returned. Murders were even solved, and broken marriages restored. Marked by the transformation of lives and relationships, yet devoid of exaggerated emotionalism and religiosity, the revival spread like a quiet tide, beyond the Black Forest, throughout Germany, and even farther, despite the efforts of a cynical press and Blumhardt's nervous ecclesiastical superiors. To those who despair over the spiritual poverty of contemporary Christianity, this book offers quiet but bold assurance that God can work as powerfully in our time as he did in his.
This book focuses on the national conceptualization of Judaism and Jews by German neo-Pietists from the early Restoration (1815) until the New Era (neue Ära, 1858-1861), at which point Prussia and other German states embarked on a liberal course. The book demonstrates how a certain understanding of nationalism by Awakened Christians, who were associated with political conservatism, was applied to themselves as belonging to a German nation, and correspondingly to Jews as members of a distinct Jewish nation. It argues that this kind of nationalization by neo-Pietists–among them theologians, intellectuals, and members of the agrarian aristocracy–was interwoven with their religion of the heart, and drew on a tradition of a community of kinship established by the earlier German Pietism since the late seventeenth century. The book sheds new light on the accommodation of nationalism by German Pietist conservatives, who so far were considered as opponents of the national idea. At the same time, it shows that their posture towards Jews was not merely anti-Semitic. It emerged from a specific religious-national synthesis, and aimed at an alternative solution to the Jewish Question, other than emancipation, in the form of Jewish national political independence.
From the closing decades of the eighteenth century, German theology has been a major intellectual force within modern western thought, closely connected to important developments in idealism, romanticism, historicism, phenomenology, and hermeneutics. Despite its influential legacy, however, no recent attempts have sought to offer an overview of its history and development. Oxford History of Modern German Theology, Vol. I: 1781-1848, the first of a three-volume series, provides the most comprehensive multi-authored overview of German theology from the period from 1781-1848. Kaplan and Vander Schel cover categories frequently omitted from earlier overviews of the time period, such as the place of Judaism in modern German society, race and religion, and the impact of social history in shaping theological debate. Rather than focusing on individual figures alone, Oxford History of Modern German Theology, Vol. I: 1781-1848 describes the narrative arc of the period by focusing on broader intellectual and cultural movements, ongoing debates, and significant events. It furthermore provides a historical introduction to each of the chronological subsections that divides the book. Moreover, unlike previous efforts to introduce this time period and geographical region, the volume offers chapters covering such previously neglected topics as religious orders, the influence of Romantic art, secularism, religious freedom, and important but overlooked scholarly initiatives such as the Corpus Reformatorum. Attention to such matters will make this volume an invaluable repository of scholarship and knowledge and an indispensable reference resource for decades to come.
This book investigates the relationship between nineteenth-century German theological Wissenschaft and the emergence of confessional Lutheranism. This study argues that the first generation of confessional Lutherans contributed to the discourse over the nature of theological Wissenschaft. Part I examines the intellectual context of nineteenth-century theological Wissenschaft. Chapter 2 presents Kant’s and Schelling’s conceptions of Wissenschaft in relationship to theology. Chapter 3 analyzes Schleiermacher’s contribution to the debate about the integrity of theology as a Wissenschaft, and concludes by considering the developments represented by F.C. Baur and Albrecht Ritschl. Part II investigates the different Lutheran approaches to theological Wissenschaft represented by Adolf Harleß, August Vilmar, and Johannes von Hofmann. Chapter 4 examines Harleߒs Theologische Encyklopädie as the first expression towards a confessional Lutheran Wissenschaft. Chapter 5 highlights Vilmar’s antagonistic posture towards modern German theology, while attending to his construction of an alternative approach to modern theology. Chapters 6 and 7 contextualize Hofmann against the landscape of German theology, while situating his theological Wissenschaft within his contentious work Der Schriftbeweis. Chapter 8 reflects upon these efforts at establishing a theological Wissenschaft in service to the church and the university.