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Das Jahr 1689 stellt Spener vor zwei besondere Herausforderungen. Erstens fällt er wegen eines freiherzigen Briefes, den er an Kurfürst Johann Georg III. von Sachsen als dessen Beichtvater schreibt, bei diesem in Ungnade. Seine Stellung als Oberhofprediger in Dresden steht damit zur Disposition. Zweitens kommt es im Sommer 1689 zu heftigen Auseinandersetzungen an der Universität und in der Stadt Leipzig. Junge Theologen, die sich mit Speners Theologie und Frömmigkeit verbunden fühlen, veranstalten exegetische Collegia, bei denen die Bibelauslegung zur Applikation im persönlichen Leben der Teilnehmer hingeführt wird. Neben Theologiestudenten nehmen im Laufe der Zeit auch Studierende anderer Fakultäten und Bürger der Stadt teil. Von den Gegnern werden die Anhänger dieser Bewegung „Pietisten“ genannt und Spener wird als deren Inspirator ausgemacht und angegriffen. Die Briefe des Jahres 1689 befassen sich naturgemäß ausführlich mit Erklärungen und Stellungnahmen zu diesen Fragen. Die politische Situation des Alten Reiches, die von der militärischen Invasion Ludwigs XIV. von Frankreich bestimmt wird, wird zudem in den Briefen Speners aus diesem Jahr häufig thematisiert und in ihrer Auswirkung auf die Zukunft der evangelischen Kirche besprochen.:Inhalt Vorwort Einleitung Abkürzungen und Siglen Abgekürzt zitierte Literatur und Quellen Briefe des Jahres 1689 Nr. 1 an Michael Frentzel in Postwitz 2.1.1689 Nr. 2 an [Johann Reinhard III. von Hanau-Lichtenberg in Buchsweiler] 3.1.1689 Nr. 3 an [das erste Collegium Philobiblicum in Leipzig] 4.1.1689 Nr. 4 an [Anton Brunsenius in Potsdam] 10.1.[1689] Nr. 5 an [Henning Löning in Borgholzhausen] 10.1.1689 Nr. 6 an [Joachim Justus Breithaupt in Erfurt] 14.1.1689 Nr. 7 an [einen Theologiestudenten] 15.1.1689 Nr. 8 an Elisabeth Sibylle Birnbaum in Colditz 19.1.1689 Nr. 9 an Hermann von der Hardt in Hamburg 24.1.1689 Nr. 10 an Königin Ulrike Eleonore von Schweden in Stockholm 24.1.1689 Nr. 11 an [Johann Heinrich Horb in Hamburg] 28.1.1689 Nr. 12 an [einen Geistlichen in Schlesien] 28.1.1689 Nr. 13 an Christian Feustel in Plauen 29.1.1689 Nr. 14 an Johann Jacob Spener in Leipzig 29.1.1689 Nr. 15 an [Kurprinz Friedrich August von Sachsen in Venedig] 30.1.1689 Nr. 16 an [Daniel Severin Scultetus in Hamburg] 31.1.1689 Nr. 17 an Johann Wilhelm Hilliger in Chemnitz 31.1.1689 Nr. 18 an Johann Schilter in Straßburg 31.1.1689 Nr. 19 an Johann Wilhelm Petersen in Lüneburg 7.2.1689 Nr. 20 an Hermann von der Hardt in Hamburg 8.2.1689 Nr. 21 an ein Collegium Biblicum [in Leipzig?] 12.2.1689 Nr. 22 an [Jacob Dornkrell von Eberhertz in Lüneburg] 13.2.1689 Nr. 23 an [Georg Weiße in Tennstedt] 16.2.1689 Nr. 24 an [Johann Michaelis] 18.2.1689 Nr. 25 an Johann Wilhelm Petersen in Lüneburg 19.2.1689 Nr. 26 an [Christian Scriver in Magdeburg] [zwischen 9. u. 22.2.] 1689 Nr. 27 an [einen Geistlichen in Heidelberg] [vor 22.2.] 1689 Nr. 28 an [einen Amtsbruder] [vor 22.2.] 1689 Nr. 29 an [Johann Lukas Pestorff in Braunschweig] 25.2.1689 Nr. 30 an Hermann von der Hardt in Hamburg 13.3.1689 Nr. 31 an [Anna Elisabeth Eberhard in Frankfurt a.M.] 19.3.1689 Nr. 32 an Anna Elisabeth Kißner in Frankfurt a.M. 19.3.1689 Nr. 33 an [Johann Valentin Großgebauer in Güstrow] 20.3.1689 Nr. 34 an Johann Heinrich Jung in Laubach 28.3.1689 Nr. 35 an Adam Drese in Arnstadt 3.4.1689 Nr. 36 an [Johann Wilhelm Baier in Jena] 4.4.1689 Nr. 37 an [Johann Winckler in Hamburg?] 4.4.1689 Nr. 38 an [Johann Heinrich Sprögel in Quedlinburg?] 5.4.1689 Nr. 39 an [einen Geistlichen] [vor dem 6.4.?] 1689 Nr. 40 an Johann Wilhelm Petersen in Lüneburg 6.4.1689 Nr. 41 an [Georg Ludwig Graf von Zinzendorf und Pottendorf in Wien] 10.4.1689 Nr. 42 an Gottfried Wilhelm Leibniz in Venedig 13./23.4.1689 Nr. 43 an Johann Wilhelm Petersen in Lüneburg 15.4.1689 Nr. 44 an [einen Freund] 18.4.1689 Nr. 45 an Veit Ludwig von Seckendorff in Meuselwitz 25.4.1689 Nr. 46 an [Friedrich Wilhelm von Reiffenstein in Heimburg] 27.4.1689 Nr. 47 an [Herzog Gustav Adolf von Mecklenburg-Güstrow in Güstrow] [März/April 1689] Nr. 48 an Johann Heinrich Hassel in Bayreuth 7.5.1689 Nr. 49 an den Rat der Stadt Rothenburg o.d.T. 7.5.1689 Nr. 50 an Kurfürst Johann Georg III. von Sachsen 16.5.1689 Nr. 51 an Hermann von der Hardt in Hamburg 17.5.1689 Nr. 52 an [einen Laien] 23.5.1689 Nr. 53 an [einen Amtsbruder] 23.5.1689 Nr. 54 an [Johann Georg Kulpis in Stuttgart?] 27.5.1689 Nr. 55 an Anna Elisabeth Kißner in Frankfurt a.M. 31.5.1689 Nr. 56 an einen Prediger in Schlesien 1.6.1689 Nr. 57 an Gottlieb Benjamin Gleiner in Hamburg 3.6.1689 Nr. 58 an [einen Geistlichen] 4.6.1689 Nr. 59 an [ein Konsistorium in Sachsen?] 5.6.1689 Nr. 60 an [eine vornehme Person] 10.6.1689 Nr. 61 an Johann Wilhelm Petersen in Lüneburg 11.6.1689 Nr. 62 an [einen Unbekannten] 18.6.1689 Nr. 63 an [einen Unbekannten] 18.6.1689 Nr. 64 an [Adam Rechenberg in Leipzig] 21.6.1689 Nr. 65 an Eberhard Zeller in Hamburg 22.6.1689 Nr. 66 an Anna Elisabeth Kißner in Frankfurt a.M. 25.6.1689 Nr. 67 an Elias Veiel in Ulm 29.6.1689 Nr. 68 an Paul Anton in Leipzig 29.6.1689 Nr. 69 an [einen Theologiestudenten] [erstes Halbjahr?] 1689 Nr. 70 an Johann Wilhelm Petersen in Lüneburg 4.7.1689 Nr. 71 an Johann Peter Speth in [Lüneburg] 4.7.1689 Nr. 72 an [David Ulmann in Aschersleben] 10.7.1689 Nr. 73 an [einen Unbekannten] 16.7.1689 Nr. 74 an [eine Jungfrau] 17.7.1689 Nr. 75 an Johann Wilhelm Hilliger in Chemnitz 20.7.1689 Nr. 76 an [Friedrich] Rebe in Leipzig 22.7.1689 Nr. 77 an [Johann Winckler in Hamburg] 25.7.1689 Nr. 78 an einen Prediger [in Schlesien] 27.7.1689 Nr. 79 an [Heinrich Wilhelm Scharff in Lüne?] 29.7.1689 Nr. 80 an Conrad Gottfried Blanckenberg in Wolfenbüttel 30.7.1689 Nr. 81 an Johann Rebhan in Straßburg 31.7.1689 Nr. 82 an [Johann Philipp Schlosser in Heidelberg] 1.8.1689 Nr. 83 an [Jakob Wotislaw von Wobeser in Zirchow] 2.8.1689 Nr. 84 an Hermann von der Hardt in Braunschweig 12.8.1689 Nr. 85 an Johann Wilhelm Hilliger in Chemnitz [ca. 15.8.1689] Nr. 86 an eine Predigerwitwe 15.8.1689 Nr. 87 an [einen Reformierten] 17.8.1689 Nr. 88 an Herzog Gustav Adolf von Mecklenburg-Güstrow in Güstrow 20.8.1689 Nr. 89 an Johann Wilhelm Hilliger in Chemnitz 21.8.1689 Nr. 90 an [Eberhard Hamel in Hamburg] [vor 9.9.] 1689 Nr. 91 an [einen Bekannten] 13.9.1689 Nr. 92 an Johann Heinrich May in Gießen 14.9.1689 Nr. 93 an [Valentin Alberti in Leipzig] 19.9.1689 Nr. 94 an Johann Wilhelm Hilliger in Chemnitz 21.9.1689 Nr. 95 an [eine Jungfrau] 21.9.1689 Nr. 96 an [Adam Placotomus in Stolp?] 21.9.1689 Nr. 97 an Anna Elisabeth Kißner in Frankfurt a.M. 24.9.1689 Nr. 98 an Hermann von der Hardt in Braunschweig 26.9.1689 Nr. 99 an [einen Geistlichen] 1.10.1689 Nr. 100 an Paul Anton in Leipzig 1.10.1689 Nr. 101 an einen [Johann Weigel in Bretten] 3.10.1689 Nr. 102 an Nikolaus von Gersdorff in Augsburg 3.10.1689 Nr. 103 an [einen Lehrer] 5.10.1689 Nr. 104 an Ahasver Fritsch in Rudolstadt 7.10.1689 Nr. 105 an Johann Christoph Beckmann in Frankfurt a.d.O. 10.10.1689 Nr. 106 an eine Witwe in Baden 12.10.1689 Nr. 107 an Hektor Wilhelm von Günderrode in Frankfurt a.M. 14.10.1689 Nr. 108 an [Franz von Meinders in Berlin] 17.10.1689 Nr. 109 an [Christoph Kortholt in Kiel] 19.10.1689 Nr. 110 an [Christian II. von Pfalz-Birkenfeld in Zweibrücken?] 22.10.1689 Nr. 111 an Anna Elisabeth Kißner in Frankfurt a.M. 25.10.1689 Nr. 112 an [eine Bekannte] 25.10.1689 Nr. 113 an [Christine von Stolberg-Gedern in Gedern] [Ende Okt./Anfang Nov.] 1689 Nr. 114 an [die Frau eines Geistlichen] 12.11.1689 Nr. 115 an [Joachim Ludwig Stoll in Leipzig] 15.11.1689 Nr. 116 an Johann Wilhelm Petersen in Lüneburg 21.11.1689 Nr. 117 an Hermann von der Hardt in Braunschweig 25.11.1689 Nr. 118 an [einen Bekannten] 26.11.1689 Nr. 119 an [einen Amtsbruder] 3.12.1689 Nr. 120 an [Königin Ulrike Eleonore von Schweden in Stockholm] 4.12.1689 Nr. 121 an eine Witwe in [Baden] 14.12.1689 Nr. 122 an [eine unbekannte Person] 17.12.1689 Nr. 123 an [David] Ulmann in Aschersleben 18.12.1689 Nr. 124 an [Christoph] Mitternacht in Frankfurt a.M. 20.12.1689 Nr. 125 an [einen Amtsbruder] [Nov./Dez.] 1689 Nr. 126 an [einen Theologiestudenten] [zweites Halbjahr] 1689 Nr. 127 an [Michael Püchler in Regensburg] [zweites Halbjahr 1689] Nr. 128 an [Johann Ludwig Prasch in Regensburg] [zweites Halbjahr 1689] Nr. 129 an [Benigna von Solms-Laubach in Laubach] 1689 Nr. 130 an [Christian Wildvogel in Jena?] 1689 Nr. 131 an [einen Bekannten in Hamburg] 1689 Nr. 132 an [einen Bekannten in Frankfurt a.M.] 1689 Nr. 133 an [einen Geistlichen in Sachsen] 1689 Nr. 134 an [einen Kandidaten der Theologie in der Mark Brandenburg] 1689 Nr. 135 an [einen Bekannten] 1689 Nr. 136 an [einen Amtsbruder] 1689 Nr. 137 an [eine fromme Frau] 1689 Nr. 138 an [Johann Philipp Seip in Pyrmont?] 1689 Nr. 139 an [einen Bekannten] 1689 Nr. 140 an [einen Bekannten] 1689 Verzeichnis der Fundorte Handschriften Drucke Register Personen Orte Bibelstellen Schlüssel zu den zeitgenössischen Sammlungen von Ph.J. Speners Bedenken und Briefen / The year 1688 presented Spener with two particular challenges. First of all, he fell out of favor with Elector Johann Georg III. due to a candid letter he wrote to him as his confessor. Consequently, his position as court preacher in Dresden was put into jeopardy. Secondly, in the summer of 1689, violent clashes took place at the University of Leipzig and in the city of Leipzig. Young theologians, who felt spoken to by Spener’s theology and piety, organized classes in exegesis, in which the biblical interpretation was applied to the personal life of the participants. In the course of time, students from other faculties and citizens of the town also joined the classes alongside the theology students. The opponents of this movement called the members “Pietists” and Spener was recognized as their leader and was attacked. In the letters from 1689, Spener addresses these events in great detail with comments and explanations. With an eye to its affect on the future of the Lutheran Church, Spener also frequently addresses the political situation in the Old Empire, expecially Louis XIV. military invasion of the Rhine region (Nine Years’ War).:Inhalt Vorwort Einleitung Abkürzungen und Siglen Abgekürzt zitierte Literatur und Quellen Briefe des Jahres 1689 Nr. 1 an Michael Frentzel in Postwitz 2.1.1689 Nr. 2 an [Johann Reinhard III. von Hanau-Lichtenberg in Buchsweiler] 3.1.1689 Nr. 3 an [das erste Collegium Philobiblicum in Leipzig] 4.1.1689 Nr. 4 an [Anton Brunsenius in Potsdam] 10.1.[1689] Nr. 5 an [Henning Löning in Borgholzhausen] 10.1.1689 Nr. 6 an [Joachim Justus Breithaupt in Erfurt] 14.1.1689 Nr. 7 an [einen Theologiestudenten] 15.1.1689 Nr. 8 an Elisabeth Sibylle Birnbaum in Colditz 19.1.1689 Nr. 9 an Hermann von der Hardt in Hamburg 24.1.1689 Nr. 10 an Königin Ulrike Eleonore von Schweden in Stockholm 24.1.1689 Nr. 11 an [Johann Heinrich Horb in Hamburg] 28.1.1689 Nr. 12 an [einen Geistlichen in Schlesien] 28.1.1689 Nr. 13 an Christian Feustel in Plauen 29.1.1689 Nr. 14 an Johann Jacob Spener in Leipzig 29.1.1689 Nr. 15 an [Kurprinz Friedrich August von Sachsen in Venedig] 30.1.1689 Nr. 16 an [Daniel Severin Scultetus in Hamburg] 31.1.1689 Nr. 17 an Johann Wilhelm Hilliger in Chemnitz 31.1.1689 Nr. 18 an Johann Schilter in Straßburg 31.1.1689 Nr. 19 an Johann Wilhelm Petersen in Lüneburg 7.2.1689 Nr. 20 an Hermann von der Hardt in Hamburg 8.2.1689 Nr. 21 an ein Collegium Biblicum [in Leipzig?] 12.2.1689 Nr. 22 an [Jacob Dornkrell von Eberhertz in Lüneburg] 13.2.1689 Nr. 23 an [Georg Weiße in Tennstedt] 16.2.1689 Nr. 24 an [Johann Michaelis] 18.2.1689 Nr. 25 an Johann Wilhelm Petersen in Lüneburg 19.2.1689 Nr. 26 an [Christian Scriver in Magdeburg] [zwischen 9. u. 22.2.] 1689 Nr. 27 an [einen Geistlichen in Heidelberg] [vor 22.2.] 1689 Nr. 28 an [einen Amtsbruder] [vor 22.2.] 1689 Nr. 29 an [Johann Lukas Pestorff in Braunschweig] 25.2.1689 Nr. 30 an Hermann von der Hardt in Hamburg 13.3.1689 Nr. 31 an [Anna Elisabeth Eberhard in Frankfurt a.M.] 19.3.1689 Nr. 32 an Anna Elisabeth Kißner in Frankfurt a.M. 19.3.1689 Nr. 33 an [Johann Valentin Großgebauer in Güstrow] 20.3.1689 Nr. 34 an Johann Heinrich Jung in Laubach 28.3.1689 Nr. 35 an Adam Drese in Arnstadt 3.4.1689 Nr. 36 an [Johann Wilhelm Baier in Jena] 4.4.1689 Nr. 37 an [Johann Winckler in Hamburg?] 4.4.1689 Nr. 38 an [Johann Heinrich Sprögel in Quedlinburg?] 5.4.1689 Nr. 39 an [einen Geistlichen] [vor dem 6.4.?] 1689 Nr. 40 an Johann Wilhelm Petersen in Lüneburg 6.4.1689 Nr. 41 an [Georg Ludwig Graf von Zinzendorf und Pottendorf in Wien] 10.4.1689 Nr. 42 an Gottfried Wilhelm Leibniz in Venedig 13./23.4.1689 Nr. 43 an Johann Wilhelm Petersen in Lüneburg 15.4.1689 Nr. 44 an [einen Freund] 18.4.1689 Nr. 45 an Veit Ludwig von Seckendorff in Meuselwitz 25.4.1689 Nr. 46 an [Friedrich Wilhelm von Reiffenstein in Heimburg] 27.4.1689 Nr. 47 an [Herzog Gustav Adolf von Mecklenburg-Güstrow in Güstrow] [März/April 1689] Nr. 48 an Johann Heinrich Hassel in Bayreuth 7.5.1689 Nr. 49 an den Rat der Stadt Rothenburg o.d.T. 7.5.1689 Nr. 50 an Kurfürst Johann Georg III. von Sachsen 16.5.1689 Nr. 51 an Hermann von der Hardt in Hamburg 17.5.1689 Nr. 52 an [einen Laien] 23.5.1689 Nr. 53 an [einen Amtsbruder] 23.5.1689 Nr. 54 an [Johann Georg Kulpis in Stuttgart?] 27.5.1689 Nr. 55 an Anna Elisabeth Kißner in Frankfurt a.M. 31.5.1689 Nr. 56 an einen Prediger in Schlesien 1.6.1689 Nr. 57 an Gottlieb Benjamin Gleiner in Hamburg 3.6.1689 Nr. 58 an [einen Geistlichen] 4.6.1689 Nr. 59 an [ein Konsistorium in Sachsen?] 5.6.1689 Nr. 60 an [eine vornehme Person] 10.6.1689 Nr. 61 an Johann Wilhelm Petersen in Lüneburg 11.6.1689 Nr. 62 an [einen Unbekannten] 18.6.1689 Nr. 63 an [einen Unbekannten] 18.6.1689 Nr. 64 an [Adam Rechenberg in Leipzig] 21.6.1689 Nr. 65 an Eberhard Zeller in Hamburg 22.6.1689 Nr. 66 an Anna Elisabeth Kißner in Frankfurt a.M. 25.6.1689 Nr. 67 an Elias Veiel in Ulm 29.6.1689 Nr. 68 an Paul Anton in Leipzig 29.6.1689 Nr. 69 an [einen Theologiestudenten] [erstes Halbjahr?] 1689 Nr. 70 an Johann Wilhelm Petersen in Lüneburg 4.7.1689 Nr. 71 an Johann Peter Speth in [Lüneburg] 4.7.1689 Nr. 72 an [David Ulmann in Aschersleben] 10.7.1689 Nr. 73 an [einen Unbekannten] 16.7.1689 Nr. 74 an [eine Jungfrau] 17.7.1689 Nr. 75 an Johann Wilhelm Hilliger in Chemnitz 20.7.1689 Nr. 76 an [Friedrich] Rebe in Leipzig 22.7.1689 Nr. 77 an [Johann Winckler in Hamburg] 25.7.1689 Nr. 78 an einen Prediger [in Schlesien] 27.7.1689 Nr. 79 an [Heinrich Wilhelm Scharff in Lüne?] 29.7.1689 Nr. 80 an Conrad Gottfried Blanckenberg in Wolfenbüttel 30.7.1689 Nr. 81 an Johann Rebhan in Straßburg 31.7.1689 Nr. 82 an [Johann Philipp Schlosser in Heidelberg] 1.8.1689 Nr. 83 an [Jakob Wotislaw von Wobeser in Zirchow] 2.8.1689 Nr. 84 an Hermann von der Hardt in Braunschweig 12.8.1689 Nr. 85 an Johann Wilhelm Hilliger in Chemnitz [ca. 15.8.1689] Nr. 86 an eine Predigerwitwe 15.8.1689 Nr. 87 an [einen Reformierten] 17.8.1689 Nr. 88 an Herzog Gustav Adolf von Mecklenburg-Güstrow in Güstrow 20.8.1689 Nr. 89 an Johann Wilhelm Hilliger in Chemnitz 21.8.1689 Nr. 90 an [Eberhard Hamel in Hamburg] [vor 9.9.] 1689 Nr. 91 an [einen Bekannten] 13.9.1689 Nr. 92 an Johann Heinrich May in Gießen 14.9.1689 Nr. 93 an [Valentin Alberti in Leipzig] 19.9.1689 Nr. 94 an Johann Wilhelm Hilliger in Chemnitz 21.9.1689 Nr. 95 an [eine Jungfrau] 21.9.1689 Nr. 96 an [Adam Placotomus in Stolp?] 21.9.1689 Nr. 97 an Anna Elisabeth Kißner in Frankfurt a.M. 24.9.1689 Nr. 98 an Hermann von der Hardt in Braunschweig 26.9.1689 Nr. 99 an [einen Geistlichen] 1.10.1689 Nr. 100 an Paul Anton in Leipzig 1.10.1689 Nr. 101 an einen [Johann Weigel in Bretten] 3.10.1689 Nr. 102 an Nikolaus von Gersdorff in Augsburg 3.10.1689 Nr. 103 an [einen Lehrer] 5.10.1689 Nr. 104 an Ahasver Fritsch in Rudolstadt 7.10.1689 Nr. 105 an Johann Christoph Beckmann in Frankfurt a.d.O. 10.10.1689 Nr. 106 an eine Witwe in Baden 12.10.1689 Nr. 107 an Hektor Wilhelm von Günderrode in Frankfurt a.M. 14.10.1689 Nr. 108 an [Franz von Meinders in Berlin] 17.10.1689 Nr. 109 an [Christoph Kortholt in Kiel] 19.10.1689 Nr. 110 an [Christian II. von Pfalz-Birkenfeld in Zweibrücken?] 22.10.1689 Nr. 111 an Anna Elisabeth Kißner in Frankfurt a.M. 25.10.1689 Nr. 112 an [eine Bekannte] 25.10.1689 Nr. 113 an [Christine von Stolberg-Gedern in Gedern] [Ende Okt./Anfang Nov.] 1689 Nr. 114 an [die Frau eines Geistlichen] 12.11.1689 Nr. 115 an [Joachim Ludwig Stoll in Leipzig] 15.11.1689 Nr. 116 an Johann Wilhelm Petersen in Lüneburg 21.11.1689 Nr. 117 an Hermann von der Hardt in Braunschweig 25.11.1689 Nr. 118 an [einen Bekannten] 26.11.1689 Nr. 119 an [einen Amtsbruder] 3.12.1689 Nr. 120 an [Königin Ulrike Eleonore von Schweden in Stockholm] 4.12.1689 Nr. 121 an eine Witwe in [Baden] 14.12.1689 Nr. 122 an [eine unbekannte Person] 17.12.1689 Nr. 123 an [David] Ulmann in Aschersleben 18.12.1689 Nr. 124 an [Christoph] Mitternacht in Frankfurt a.M. 20.12.1689 Nr. 125 an [einen Amtsbruder] [Nov./Dez.] 1689 Nr. 126 an [einen Theologiestudenten] [zweites Halbjahr] 1689 Nr. 127 an [Michael Püchler in Regensburg] [zweites Halbjahr 1689] Nr. 128 an [Johann Ludwig Prasch in Regensburg] [zweites Halbjahr 1689] Nr. 129 an [Benigna von Solms-Laubach in Laubach] 1689 Nr. 130 an [Christian Wildvogel in Jena?] 1689 Nr. 131 an [einen Bekannten in Hamburg] 1689 Nr. 132 an [einen Bekannten in Frankfurt a.M.] 1689 Nr. 133 an [einen Geistlichen in Sachsen] 1689 Nr. 134 an [einen Kandidaten der Theologie in der Mark Brandenburg] 1689 Nr. 135 an [einen Bekannten] 1689 Nr. 136 an [einen Amtsbruder] 1689 Nr. 137 an [eine fromme Frau] 1689 Nr. 138 an [Johann Philipp Seip in Pyrmont?] 1689 Nr. 139 an [einen Bekannten] 1689 Nr. 140 an [einen Bekannten] 1689 Verzeichnis der Fundorte Handschriften Drucke Register Personen Orte Bibelstellen Schlüssel zu den zeitgenössischen Sammlungen von Ph.J. Speners Bedenken und Briefen

Summaries in German and English. / Die vorliegende MTh-Dissertation ist eine missionsgeschichtliche Untersuchung. Sie beschäftigt sich mit der Entstehung der Erweckung in Wales (1904/05), indem sie diese zunächst in den Kontext weltweiter Erweckungen in jenem Jahrzehnt setzt, die gesellschaftlichen und kirchlichen Entwicklungen in Wales vor der Erweckung darstellt und anhand von Primär- und Sekundärliteratur die Entstehung der Erweckung untersucht. Es werden biografische Meilensteine im Leben von Evan Roberts, der herausragenden Persönlichkeit jener Erweckung, bis zum Höhepunkt seines Wirkens nach seiner ersten Missionsreise kritisch beleuchtet. Menschen aus der Schweiz sind nach Wales gereist, um die Erweckung zu erkunden. Parallel zu den Ereignissen sind zahlreiche Artikel und Schriften entstanden, um eine Erweckung in der Schweiz anzufachen. Die Arbeit untersucht die Auswirkungen der Erweckung von Wales auf die deutschsprachige Schweiz und deren Rezeption im historischen Kontext. Aus den Quelltexten wird in missiologischer Perspektive eine wegweisende Richtung für heute eröffnet. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This history which spans the period 1836 -1995, gives a picture of the Dutch Reformed Church in Zimbabwe which evolved from the missionary endeavour of the mother church in South Africa into an independent autonomous church. It is a story of Dutch (Afrikaner) piety in which the most important components are evangelisation, education and language, the whole of which was, and is still, influenced by the evangelical piety of Andrew Murray. With regard to the education of their children, the Dutch Reformed members believed that Christian education in the mother tongue was the ideal. This world view, together with the Protestant principle, that people should read and interpret Scripture for themselves, resulted in the establishment of three churches in Zimbabwe. Firstly, the Dutch Reformed Church (Synod of Central Africa), that ministers to the Afrikaans and English members of all races. Secondly, the Reformed Church of Zimbabwe that ministers to the Shona people, and thirdly the Church of Central Africa Presbyterian (Synod Malawi) that ministers to the migrant workers from Malawi. Of the three components in Dutch piety, evangelisation is regarded by the members as the most important in their missionary endeavour. This is the search for a contextual identity and illustrates how the Afrikaners in Zimbabwe experienced the reality of God in their lives. It is also a description of the interaction of the Dutch Reformed Church in Zimbabwe with the society in which it found itself. This interaction is observed to be of four types, namely, public witness, social upliftment and empowerment, the increase of social strength and the establishment of the community. / Church History

German text / In dieser Forschungsarbeit wird der Change Management Prozess des gesellschaftsrelevanten Gemeindebaus in der Evangelischen Gemeinschaft Rechtenbach untersucht. Das Ziel der Arbeit ist es, herauszufinden, wie dieser navigierte Wandlungsprozess von Gemeindegliedern bewertet, gedeutet und verinnerlicht wurde, um Handlungsstrategien für ähnliche Projekte ableiten zu können. Dazu werden zunächst die theoretischen Grundlagen des missionalen Change Managements und der diesbezügliche Praxisvollzug beschrieben. Anschließend werden anhand des empirisch-theologischen Praxiszyklus sowohl Planung und Durchführung als auch die Ergebnisse qualitativer Interviews dargestellt, die mit zwölf Teilnehmern des oben genannten Prozesses geführt wurden. Als Ergebnis des mehrmaligen Kodierens unter Anwendung der Grounded Theory lassen sich vier Typologien der Akzeptanz des Prozesses herausarbeiten. Auf der Grundlage der Forschungsergebnisse werden Thesen bezüglich der weiteren Umsetzung des gesellschaftsrelevanten Gemeindebaus und dessen Reproduzierbarkeit aufgezeigt. Die vorliegende Studie will einen Beitrag zur missionalen Diskussion im besonderen Hinblick auf den gesellschaftsrelevanten Gemeindebau und dessen Umsetzung leisten. / This research examines the change management process of community-relevant church building in the Evangelical Community in Rechtenbach. The aim of the study is to ascertain how church members assessed, interpreted and internalized this navigated change process in order to derive strategies for similar projects. Firstly it describes the basis for missional change management and the related practice. Based on the empirical-theological practice cycle, it then presents the planning and execution as well as the results of qualitative interviews that were carried out with twelve participants in the process mentioned above. The study extracted four typologies of acceptance of this process through repeated coding using the Grounded Theory. Based on the research results it puts forward theses regarding further implementation of community-relevant church building and its reproducibility. This study is intended to contribute to the missional discussion, in particular to community-relevant church building and its implementation. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

German text / Die gesellschaftliche Relevanz des diakonischen Handelns eines regionalen deutschen Gemeinschaftsverbandes wird in dieser Forschungsarbeit qualitativ erforscht. Diese explorative Studie soll die Gesellschaftsrelevanz diakonischen Handelns, Entwicklungen diakonischer Praxis und ganz grundlegend das Verständnis von Diakonie in diesem Gemeinschaftsverband erschließen. Nach einer auf praktisch-theologische und kirchengeschichtliche Aspekte fokussierten Einleitung werden mittels des empirisch-theologischen Praxiszyklus sowohl Planung und Durchführung, als auch die Ergebnisse qualitativer Interviews dargestellt. Zehn Experteninterviews waren Teil der Hauptforschung. Unter Anwendung der Grounded Theory ließen sich nach mehreren unterschiedlichen Codiervorgängen sechs Typologien diakonischer Gesellschaftsrelevanz herausarbeiten. Die sechs herausgearbeiteten Typen wurden in einer 3x3-Matrix angeordnet, mit den Koordinaten Diakonische Gesellschaftsrelevanz (minimal - zunehmend - profiliert) und Eschatologie (negativ - neutral - positiv). Impulse zur Weiterentwicklung der diakonischen Grunddimension in diesem Gemeinschaftsverband werden abschließend auf Grundlage der Forschungsergebnisse gegeben. / This research analyses the relevance of diaconal action of a regional German community association in its social environment. The explorative study aims to give insight into the social relevance, developments in diaconal practice and the general understanding of diaconia prevalent in this brethren association. After an introduction focusing on practical theology and church history, the study concentrates on the planning, implementation and results of interviews applying the empirical-theological practice cycle. These interviews with ten experts were part of the main research. Through applying the grounded theory, six typologies of diaconal relevance in society emerged from several coding processes. These types were arranged in a 3x3 matrix showing diaconal relevance for society (minimal – increasing – prominent) and eschatology (negative – neutral – positive) as coordinates. The research results formed the basis of ideas presented for further development of the sphere of diaconal action in this community association. / Practical Theology / M. Th. (Practical Theology)

This study is an attempt to critique the South African Truth and Reconciliation Commission from a theological ethical perspective. The central critique and argument of this study will be that, it is impossible to reconcile the dispossessor and the dispossessed or the oppressor and oppressed in the way the South African TRC did. As such, it will be befitting to start off this study which explores some of the noticeable lessons and challenges emerging from the South African Truth and Reconciliation Commission (hereafter, the TRC) by elucidating that this study is an attempt to contribute to the on-going discussions on reconciliation. It is also vital to mention up front that this study attempts to contribute to the discussion on reconciliation which seeks to remove injustice at the root. It contributes to a discussion of the weeds of alienation and fragmentation, and it stands in contrast to the frequent use of reconciliation merely to reach some political accommodation and not to address the critical questions of justice, equality and dignity (Boesak & DeYoung 2012). It is also befitting to point out that two central themes – political pietism and Christian quietism – form the backdrop to this study (Boesak & DeYoung 2012). The study contends that reconciliation in South Africa was used merely to reach some political accommodation and did not address the three critical questions of justice, equality and dignity. These arrangements perpetually favour the rich and powerful but deprive the powerless of justice and dignity. Hitherto, this reconciliation is presented as if it does respond to the need for genuine reconciliation and employs a language that sounds like the truth, but it is in fact deceitful – and this we call political pietism. It is also vital to mention that “reconciliation” is a Christian concept, and as such, Christians’ measure matters of reconciliation with the yardstick of the gospel and therefore should know better. However, as it will be shown in this study, when Christians in South Africa discovered that the TRC was not really promoting reconciliation, they became complicit in a deceitful reconciliation. This may have been for reasons of self-protection, fear or a desire for acceptance by the powers that govern the world. Whichever way one looks at it, they tried to seek to accommodate the situation, to justify it and to refuse to run the risk of challenge and prophetic truth telling. As a result, they denied the demands of the gospel and refused solidarity with the powerless and oppressed. This is called Christian quietism (Boesak & DeYoung 2012:1). This study in its attempt to critique the South Africa TRC from a theological ethical perspective will point out that, the TRC which was obviously the product of the negotiated settlement needs to be understood against the background of the global struggle of particularly Third-World countries which were resisting authoritarian regimes put in place by the West for the benefit of the West. As such, this study will point out how the West, in their attempt to keep a grip on the Third-World countries – particularly on their resources – had to recommend and promote their notion of democracy. Democracy became the only option for Third-World countries as a result of the fall of the Soviet Union. It must, however, be mentioned that the problem is not democracy but the manifestation thereof under capitalism. This is because the notion of democracy was recommended to Third-World countries when capitalism was becoming global. As such, this presented some contradictions because democracy emphasizes joint interests, equality and common loyalties whilst capitalism is based on self-seeking inequality and conflicting individual and group interest (Terriblanche 2002). This means that a transition to democracy (especially constitutional democracy) means that the former oppressor or dispossessor will hold on to economic power. As such, the sudden interest of both the NP and the corporate sector in South Africa to a transition to democracy needs to be understood against this background. This study will argue and demonstrate how the ANC was outsmarted during the negotiations in that, at the formal negotiations, the ANC won political power whilst the NP/corporate sector in South Africa won economic power. This is mentioned to here to point out that both the elite compromise reached at the formal and informal negotiations and the influence of the Latin-American truth commissions led to the inability or unwillingness of the TRC to uncover the truth about systemic exploitation. As such, this study will argue and demonstrate that, on the one hand, reconciliation was not added to the truth commission for the purpose of confronting the country with the demands of the gospel and, on the other hand, the TRC was set up (from its inception) for failure. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)

This history which spans the period 1836 -1995, gives a picture of the Dutch Reformed Church in Zimbabwe which evolved from the missionary endeavour of the mother church in South Africa into an independent autonomous church. It is a story of Dutch (Afrikaner) piety in which the most important components are evangelisation, education and language, the whole of which was, and is still, influenced by the evangelical piety of Andrew Murray. With regard to the education of their children, the Dutch Reformed members believed that Christian education in the mother tongue was the ideal. This world view, together with the Protestant principle, that people should read and interpret Scripture for themselves, resulted in the establishment of three churches in Zimbabwe. Firstly, the Dutch Reformed Church (Synod of Central Africa), that ministers to the Afrikaans and English members of all races. Secondly, the Reformed Church of Zimbabwe that ministers to the Shona people, and thirdly the Church of Central Africa Presbyterian (Synod Malawi) that ministers to the migrant workers from Malawi. Of the three components in Dutch piety, evangelisation is regarded by the members as the most important in their missionary endeavour. This is the search for a contextual identity and illustrates how the Afrikaners in Zimbabwe experienced the reality of God in their lives. It is also a description of the interaction of the Dutch Reformed Church in Zimbabwe with the society in which it found itself. This interaction is observed to be of four types, namely, public witness, social upliftment and empowerment, the increase of social strength and the establishment of the community. / Church History

This study is an attempt to critique the South African Truth and Reconciliation Commission from a theological ethical perspective. The central critique and argument of this study will be that, it is impossible to reconcile the dispossessor and the dispossessed or the oppressor and oppressed in the way the South African TRC did. As such, it will be befitting to start off this study which explores some of the noticeable lessons and challenges emerging from the South African Truth and Reconciliation Commission (hereafter, the TRC) by elucidating that this study is an attempt to contribute to the on-going discussions on reconciliation. It is also vital to mention up front that this study attempts to contribute to the discussion on reconciliation which seeks to remove injustice at the root. It contributes to a discussion of the weeds of alienation and fragmentation, and it stands in contrast to the frequent use of reconciliation merely to reach some political accommodation and not to address the critical questions of justice, equality and dignity (Boesak & DeYoung 2012). It is also befitting to point out that two central themes – political pietism and Christian quietism – form the backdrop to this study (Boesak & DeYoung 2012). The study contends that reconciliation in South Africa was used merely to reach some political accommodation and did not address the three critical questions of justice, equality and dignity. These arrangements perpetually favour the rich and powerful but deprive the powerless of justice and dignity. Hitherto, this reconciliation is presented as if it does respond to the need for genuine reconciliation and employs a language that sounds like the truth, but it is in fact deceitful – and this we call political pietism. It is also vital to mention that “reconciliation” is a Christian concept, and as such, Christians’ measure matters of reconciliation with the yardstick of the gospel and therefore should know better. However, as it will be shown in this study, when Christians in South Africa discovered that the TRC was not really promoting reconciliation, they became complicit in a deceitful reconciliation. This may have been for reasons of self-protection, fear or a desire for acceptance by the powers that govern the world. Whichever way one looks at it, they tried to seek to accommodate the situation, to justify it and to refuse to run the risk of challenge and prophetic truth telling. As a result, they denied the demands of the gospel and refused solidarity with the powerless and oppressed. This is called Christian quietism (Boesak & DeYoung 2012:1). This study in its attempt to critique the South Africa TRC from a theological ethical perspective will point out that, the TRC which was obviously the product of the negotiated settlement needs to be understood against the background of the global struggle of particularly Third-World countries which were resisting authoritarian regimes put in place by the West for the benefit of the West. As such, this study will point out how the West, in their attempt to keep a grip on the Third-World countries – particularly on their resources – had to recommend and promote their notion of democracy. Democracy became the only option for Third-World countries as a result of the fall of the Soviet Union. It must, however, be mentioned that the problem is not democracy but the manifestation thereof under capitalism. This is because the notion of democracy was recommended to Third-World countries when capitalism was becoming global. As such, this presented some contradictions because democracy emphasizes joint interests, equality and common loyalties whilst capitalism is based on self-seeking inequality and conflicting individual and group interest (Terriblanche 2002). This means that a transition to democracy (especially constitutional democracy) means that the former oppressor or dispossessor will hold on to economic power. As such, the sudden interest of both the NP and the corporate sector in South Africa to a transition to democracy needs to be understood against this background. This study will argue and demonstrate how the ANC was outsmarted during the negotiations in that, at the formal negotiations, the ANC won political power whilst the NP/corporate sector in South Africa won economic power. This is mentioned to here to point out that both the elite compromise reached at the formal and informal negotiations and the influence of the Latin-American truth commissions led to the inability or unwillingness of the TRC to uncover the truth about systemic exploitation. As such, this study will argue and demonstrate that, on the one hand, reconciliation was not added to the truth commission for the purpose of confronting the country with the demands of the gospel and, on the other hand, the TRC was set up (from its inception) for failure. / Philosophy, Practical and Systematic Theology / D. Th. (Theological Ethics)