43? Notes to Pages 35-38
and Prussia (Cambridge: Cambridge University Press, 1983), and Gawthrop, Pietism
and the Making of Eighteenth-Century Prussia. For Pietism's role in education, see
especially James Van Horn Melton, Absolutism and the Eighteenth-Century Ori¬
gins of Compulsory Schooling in Prussia and Austria (Cambridge: Cambridge Uni¬
versity Press, 1988). For the Prussian situation, see especially pp. 23-59 and
pp. 109-168.
- Friedrichs, Preußentum und Pietismus, p. 125.
- A. H. Francke, "Delineation of the Entire Work," in A. H. Francke, Pädagogische
Schriften, 2nd ed., Hermann Lorenzen (Paderborn: Ferdinand Schöningh, 1957),
p. 123.
- Fulbrook, Pietism and Politics, p. 163.
- He replaced the Pietist Wolff, who had died in 1731. Schulz was not any better
liked by the orthodox clergy than his predecessors had been. Like Rogall, he was
a controversial figure. After his graduation he had served as a Feldprediger, or field
chaplain, in the service of the king. In some of the older discussions, this is taken
as a sign of his humility: he did not take some of the more illustrious positions
available to him, but chose the position of a "mere" field chaplain. Nothing could
be more misleading. In the Prussia of his day, this was the surest way to begin a
promising career. The "soldier king" thought most highly of those who ministered
to those who interested him most, namely his soldiers. Field chaplains became his
most trusted church officials later on. Thus Schulz became first the pastor of the
Old City Church by royal decree, and then in rapid succession became Konsisto-
rialrat, professor of theology at the university, director of the Collegium Frideri-
cianum, and member of the "Special-Church-and-School-Commission."
- Nevertheless, this is often claimed. Benno Erdmann, Martin Knutzen und seine Zeit.
Ein Beitrag zur Geschichte der Wolffischen Schule und insbesondere zur Entwick¬
lungsgeschichte Kants (Leipzig, 1876; reprinted Hildesheim: Gerstenberg, 1973)
gives some insight into the complexity of the situation. Paul Kaiweit, Kants Stellung
zur Kirche (Königsberg, 1904), p. 1, notes correctly that Pietism was just beginning
to become dominant in Königsberg when Kant was born. Though it became more
influential after 1724, other aspects of Königsberg culture remained important.
- In fact, he had tried to mediate between Wolff and the Pietists during the famous
dispute that led to Wolff's banishment from Prussia.
- Some of the older Pietists found this approach to things difficult to take.
- Norman Balk, Die Friedrich-Wilhelms Universität (Berlin, 1926), p. 30; see also
F. A. von Winterfeld, "Christian Wolff in seinem Verhältnis zu Friedrich Wilhelm
I und Friedrich dem Großen," Nord und Süd 64 (1893), pp. 224-236; Hans Droy-
sen, "Friedrich Wilhelm I, Friedrich der Grosse und der Philosoph Christian Wolff,"
Forschungen zur brandenburgischen und preussischen Geschichte 23 (1910), pp. 1-34.
- Borowski found that Schulz "was a declared enemy of all connection with un¬
known forces and all enthusiasm (Schwärmerei). He prevented the Count of Zin-
zendorf from establishing a congregation. When Zinzendorf traveled through
Königsberg, Schulz, as the dean of the Faculty, invited him to a meeting. After that
he pestered him for many years with pamphlets, arguing for the usefulness of a
law against those who claimed to be the only true preachers of the gospel." See
Erdmann, Martin Knutzen, pp. 47f.
