This split becomes most evident in the work of Spener’s protégé, August
Hermann Francke, who had found Protestant scholasticism leading him
toward atheism. Francke narrates his own conversion experience, which
freed him not only from fear of hell but from atheism—a new problem for
Christian theologians beginning in the 18th century. In a striking divergence
from Luther, Francke contends that it is not enough to say, “I am baptized. I
am a Christian.” Instead, he advocates turning into one’s heart to ¿ nd piety.
Different from Francke’s classic
Pietism is the Moravian theology
developed by Count Nikolaus
Ludwig von Zinzendorf (1700–
1760). Zinzendorf was both a
Lutheran minister and a German
count, who offered asylum on his
estate at Herrnhut to Moravian
Protestants À eeing persecution in
their own land. Under Zinzendorf’s
leadership as bishop, the Moravians
came to be known for their
emotional heart religion. The
emotional focus, however, was not
the experience of conversion but
the wounds of Christ. Thus unlike
other forms of Pietism, Moravian
heart religion was not a turn to
inner experience but a turn to the
À esh of Christ. Perhaps the most characteristic piece of Moravian theology
was a liturgy of devotion to the wounds of Christ on the cross. Especially
characteristic is devotion to the “side-hole,” where Jesus was pierced near
the heart. Ŷ
Arndt, True Christianity.
Erb, The Pietists.
Portrait of German Count Nicolaus
Ludwig von Zinzendorf, who offered
refuge to Moravian Protestants.© Photos.com/Thinkstock.Suggested Reading