PRACTICAL MOVEMENTS INDICATING NEW LIFE.
Jean Paul has wittily said of the providential distribution of the earth that the land was assigned to the French, the sea to the English, and the air to the Germans. Popular opinion is not much at variance with this sentiment as far as the last proprietorship is concerned. But Germany has been practical withal. Shade of Jean Paul! What if thy countrymen do live in the air; they have not therefore flown so far away from the gross nether earth as to lose sight of its misery, nor become deaf to its wail of sorrow.
German Protestantism has given birth to some of the greatest charities of the present age, whether we take into the account the number of the beneficiaries or the faith and self-sacrifice of the founders and their successors. Even during the period of religious indifference there were here and there celebrated institutions designed for the amelioration of the suffering classes. They contended against great opposition, but like a few stars amid surrounding clouds, their light appeared to all the greater advantage. Modern philanthropy has received a great impulse by the labors of Howard and Wilberforce. But the charitable institutions we speak of were in progress east of the Rhine years before the former commenced "his voyage of discovery, his circumnavigation of charity, to collate distresses, to gauge wretchedness, to take dimensions of human misery;" or before the latter could write in 1807, after so many labors for the extinction of the Slave Trade, "Oh what thanks do I owe to the Giver of all good for bringing me in his gracious providence to this great cause, which at length, after almost nineteen years, labor, is successful."
Philanthropy stands in intimate relations to revived christian faith. Sometimes it is its forerunner, at others its co-operator, and always its follower. Whenever a land is morally prostrate and helpless, the ministry skeptical or indifferent, and the sects arrayed against each other, if humane efforts can be discovered, there is hope of better times. Love of the body of man is the unfailing Baptist-herald announcing the speedy care of his soul. The only indications of evangelical faith in Germany at the closing period of the eighteenth century were the quiet labors of such devoted friends of humanity as Oberlin, Hamann, Lavater, and Claudius. And philanthropy assumed a more stalwart form in the same ratio as religion gained strength over the popular mind.
We have already spoken of the celebrities of Weimar. Students and aspirants to fame from all parts of the Continent went thither, hoping to enjoy at least a few conversations or perhaps a subsequent correspondence with one of the ruling literary divinities. To have a word of advice from Goethe, and to hear Schiller read an ode in his own study was a memory of life-long value. Among the most venturesome of this class was John Falk, once the humble son of a poor wig-maker of Dantzic, but afterwards the Halle student, the novelist, satirist, and poet.[85] He received high compliments from Wieland, and was admitted into an intimacy with Goethe which resulted in his publication of the latter's Conversations. He gradually gained public favor, and his elevation to the society and attention of the literary regency of Weimar was no ordinary testimonial to capacity and prospects.
By and by the sound of war was heard in that town, and with war came its many evils. Napoleon having proved victorious at Jena, his legions were quartered on the poor and rich through all the surrounding country. The Duchy of Weimar, with its population of only one hundred thousand, were required to support for five months nine hundred thousand of the enemy's soldiers, and five hundred thousand horses. The air was rent with the cries of orphans and poverty-stricken widows. Sorrow reigned in every household, and the town of Weimar became a prominent part of the funeral scene. But, unaccountable as it may appear, the resident literati were not much disturbed. Living so near the top of Parnassus, they would not listen to the storms below. Goethe, the acknowledged prince, wrote as zealously as ever in his villa-garden, and it will be a lasting stigma on his fame in his own fatherland that he chose "the moment of his country's deepest ruin to write an exquisite classic story."
But Falk was touched by what he saw. He could not be contented with literary dreams while widows were dying around him of starvation, and children were growing up in wickedness. He remembered some words said to him by the burgomasters of Dantzic when they met one day in the town hall, and an old member arose and told him that they had concluded to send him to the University and pay his own expenses, adding at the close of his remarks: "One thing only, if a poor child should ever knock at your door, think it is we, the dead, the old, gray-headed burgomasters and councilors of Dantzic, and do not turn us away." At last the poor child was at his door. Henceforth Falk's life was spent in reforming criminal youth. "Come in," said he to the vagrants, "come in; God has taken my four angels, and spared me that I might be your father."
Falk established his Reformatory from a pure love of humanity, and of Him who came to seek and save the lost. His method was simple. The lads whom he sought out and who came to him were desperately wicked. No sooner were they within his institute than he treated them as his own children. The two words so often on his lips reveal the principle of his discipline: "Love overcometh." He used no harshness, and would have no locks on his doors. He said, "We forge all our chains on the heart, and scorn those that are laid on the body; for it is written 'If the Son shall make you free ye shall be free indeed.'" "His mind was hung all around with pictures," says Mr. Stevenson, who has furnished us with the following beautiful specimen of Falk's picturesque manner of teaching great truths to those who fell under his care.
When one of the boys, on a certain evening, had invoked this divine blessing on their supper, "Come, Lord Jesus, be our guest, and bless what thou hast provided," another boy looked up and asked,
"Do tell me why the Lord Jesus never comes? We ask Him every day to sit with us, and he never comes."
"Dear child," replied Father Falk, "only believe and you may be sure he will come, for he does not despise our invitation."
"I shall set him a seat," said the boy; and just then, a knock being heard at the door, a poor apprentice came for admission. He was received, and invited to take the vacant chair at the table.
Then said the inquiring boy again, "Jesus could not come, and so he sent this poor man in his place: is that it?"
"Yes, dear child, that is just it. Every piece of bread and every drink of water that we give to the poor, or the sick, or the prisoners, for Jesus' sake, we give to Him. 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.'"
Falk's benefactions were of varied character. He organized a system for the cessation of beggary in Weimar; established a training institute, the Johanneum, for instructors of the youth under his charge; sent forth many hundreds of the inmates of his Reformatory to become useful members of society; wrote earnest religious songs which the people will sing for generations; died uttering the words, "God,—popular,—faith,—short,—Christ,—end;" and was borne to the grave by the children whom he had blessed. His resting-place is now marked by words which his own pen had written:
"Underneath this linden tree
Lies John Falk; a sinner he,
Saved by Christ's blood and mercy.
Born upon the East Sea strand,
Yet he left home, friends, and land,
Led to Weimar by God's hand.
When the little children round
Stand beside this grassy mound,
Asking, who lies underground?—
Heavenly Father, let them say,
Thou hast taken him away;
In the grave is only clay."
Other philanthropists followed in the footsteps of Falk. What he did for children has been succeeded by greater humanitarian movements in behalf of the criminal youth, and abandoned and helpless adults. Theodore Fliedner was pastor of a congregation of operatives in Kaiserswerth, in 1826. Very soon after his installation they were reduced almost to beggary by the bankruptcy of their employers. He refused to leave them in their distress, and devised plans for their relief. One step led to another. He became the friend of not only the poor of that town, but of all the adjacent country. To become more useful at home he traveled through foreign countries. He described his visit to London in the following brief but characteristic words, "I have seen Newgate and many other prisons."
At last he matured a settled plan. It was the amelioration of the sick poor. The largest house in the town being for sale, he secured its possession, and on the 13th October, 1836, opened his Deaconess Institute. The enemies of Fliedner called it a hospital, and looked with aversion upon it. The beginning was very unpromising. But the founder never hesitated, and the close of the first year of the history of the Institute revealed the fact that it had received forty sick persons, and that these were nursed by seven deaconesses. Every day gave new strength to the enterprise; and soon there were more of a similar character springing up in Holland, Switzerland, France, and other countries, but all dependent upon the parent at Kaiserswerth for properly trained nurses and instructors. The organization of new institutes at a great distance, imposed severe labor on Fliedner, but it was cheerfully undergone for the sake of the great cause so dear to him. It was to advance its interests that he came to America, and afterwards went to Jerusalem, to superintend the establishment of branch Institutes of Deaconesses. They are now in prosperous existence in Constantinople, Smyrna, Alexandria, Bucharest, and Florence,—not to mention many more in the Protestant lands of the Continent.
But it is in Kaiserswerth that the Deaconesses are trained for their humanitarian life-work. Of this institution Mr. Stevenson says: "It consists of an Hospital for men, women, and children; a Lunatic Asylum for females; an Orphanage for girls; a Refuge for discharged female convicts; a Magdalen Asylum; a Normal Seminary for governesses; an Infant School; a Chapel; two shops; a publishing office; a museum; residence for the Deaconesses; and a Home for the infirm. Besides, as the property of the Institution, there are a home for maid-servants in Berlin; an Orphanage at Altdorf; the Deaconess Home at Jerusalem; the Seminary at Smyrna; the Hospital at Alexandria; and the Seminary at Bucharest. The number of these Christian women is about three hundred and twenty, of whom upwards of one hundred are at Kaiserswerth, or at private service, and the rest scattered over seventy-four stations in Europe, Asia, Africa, and America. Upwards of eight hundred teachers have been sent out to educate many thousand children. The number annually in hospital is over six hundred, and upwards of fifty families are supplied with sick-nurses; in the Asylum there are twenty-four; in the Orphanage, thirty; in the Infant School, fifty; in the Refuge, twenty; in the Seminary, fifty. The number dependent on the Institution for daily bread is between seven and eight hundred."[86]
In addition to the enterprises of Falk and Fliedner there has recently arisen another, which, by virtue of the character of its organization and the number of its supporters, has not only promoted humanitarian movements, but has contributed largely to the restoration of a vigorous evangelical faith, the suppression of sectarian hostility, the stability of the civil government, and the decrease of the power of the state over the church. We refer to the Evangelical Church Diet which held its first session in 1848, and now occupies a wide field of operations.
While political revolution was imminent and no one knew when or where it would burst in violence, and while the atheistic and socialistic views of the living generation of skeptics were imbuing the minds of many of the young and gifted, it became a matter of serious concern whether or not the tide of religious and political destruction could be stayed. The prospect was forbidding. The state had its full burden in watching its own vitality; the church was already sore with the stripes of skepticism. The crisis was upon the land. The work of written apologies for Christianity had been faithfully discharged, and no one could find fault with those heroes who had rushed to the rescue of the evangelical and apostolic oracles. But the time for writing books was now past, and important concerted practical measures were necessary to be taken, or the day would be lost and generations might be required to repair the damage.
For a number of years the Pastoral Conferences, composed of small circles of devoted ministers and laymen, had been in existence, and kept their attention carefully directed to the necessities of the times. The increased danger made the members doubly watchful. In view of the exigency, some of the leaders arrived at the conclusion to call a church assembly of all the leading evangelical sects, to take such action as the peculiar condition of theology, religion, and politics might require. During the first six months of the revolutionary year of 1848, three of these pastoral conferences held their sessions, during which the propriety of convening a general assembly was discussed. The conference at Sandhof, on the 21st June, was the occasion of serious embarrassment. It was well nigh concluded that the whole enterprise would prove a failure, but Dr. Bethmann-Hollweg arose, and by a few stirring words infused hope and zeal into every member. "It is the Lord, my friends," he said, "who builds the church. Never forget this. Whether the assembly spoken of will accomplish what we desire and hope, no one can tell. Our resolution must be an act of faith. Like Peter, we shall have to walk on the sea; but we know also that the Lord does not suffer any one to perish who trusts in him. If we look merely upon ourselves and upon the scattered, distracted, and weak members of the church, we would have indeed to despair. But if we raise our eyes in faith to him who is the Lord, we will venture it."
The conference yielded to this earnest appeal, and a general assembly was called, to convene at Wittenberg, in the following autumn. On the 21st of September, the appointed day, five hundred of the leading evangelical theologians and laymen of Germany were present, to adopt whatever measures might be thought best to avert existing and impending evils. They met in the same old gothic temple on whose door, three centuries previously, Luther had nailed his ninety-five theses. The exercises opened with prayer, and the singing of Luther's hymn, "Eine feste Burg ist unser Gott," which has been thus translated by Carlyle:
"A safe stronghold our God is still,
A trusty shield and weapon;
He'll help us clear from all the ill
That hath us now o'ertaken.
The ancient Prince of Hell
Hath risen with purpose fell;
Strong mail of craft and power
He weareth in this hour,—
On earth is not his fellow.
With force of arms we nothing can,
Full soon were we down-ridden;
But for us fights the proper man,
Whom God himself hath bidden.
Ask ye, Who is this same?
Christ Jesus is his name,
The Lord Zebaoth's Son;
He, and no other one,
Shall conquer in the battle.
And were the world all devils o'er
And watching to devour us,
We lay it not to heart so sore,
Not they can overpow'r us.
And let the prince of ill
Look grim as e'er he will,
He harms us not a whit,
For why? His doom is writ—
A word shall quickly slay him.
God's word for all their craft and force,
One moment will not linger,
But spite of hell shall have its course,
'Tis written by His finger.
And though they take our life,
Goods, honor, children, wife,
Yet is their profit small;
These things shall vanish all,
The Church of God remaineth."
The Church Diet, now in its first session, was in direct contrast with the revolutionary outbreaks in Frankfort and other cities. True and firm hearts were within the walls of the Schlosskirche. Earnestness, seriousness, humility, and faith were depicted on the countenances of the members. Those men had been steadfast in the past, and were now intent upon the immediate and utter destruction of the worship of reason. Doctrinal differences were laid aside and apparently forgotten. Men who had been contending with pen and paper for many years now grasped each other's hand in friendship, and, burying their doctrinal animosities, stood close together in a common effort to reconstruct the temple of evangelical faith for the benefit of their countrymen. The Lutheran could not be distinguished from his Reformed brother, nor the member of the United Church from the Moravian. That denominational union and fraternal intercourse which had been foreshadowed in 1817, were now thoroughly consummated for the first time.
Without, the heavens were dark with the portents of impending social convulsions. The signs were unmistakable. The masses were intoxicated with a wild frenzy seldom, if ever, surpassed. They were intent upon the destruction of all constitutional authority. Freedom from the restraints of law and religion, the ruling thought of the Continent during 1848, was their sole object. It was clear that if the populace could overthrow the governments they would not be long in putting an end to all the outward and traditional observances of religion. For the middle and lower classes had not as yet become permeated by the healthful leaven which had been introduced into the theological circles by the apologetic antagonists of Strauss and his compeers. The wisest statesman could not foresee one day's deeds of that skeptical, revolutionary rabble, which had already lost its self-control. Blood had actually been shed. Barricades had been reared in the streets of the larger cities. The universities were pouring forth their hundreds of students and professors, to take part in the conflict. The revolutionary crowds were choosing their leaders; the royalist forces were everywhere fortifying; princes were concealing their plate and strengthening their hiding-places. This was the social and political scene while the five hundred were praying, singing, counseling, and comforting each other over the sleeping dust of Luther and Melanchthon.
In the days of the imprisoned Peter, fetters were strong, prison doors well-barred, and the four quaternions of soldier guards faithful; but all these safeguards could not resist the force which lay in the unceasing prayers of the church. So with the revolutionary movements of the people in 1848, as opposed to the Christian faith of the members of the Church Diet. That assembly contributed more than all other human agencies to save the German states from utter political and social ruin, and the German church from a longer night and a fiercer storm than any through which it had passed.
The practical result of the session was an invitation to all the Protestant churches of Germany to observe the fifth of the coming November, the Sunday following the anniversary of the Reformation, as a day of humiliation for past unfaithfulness and prayer for the revival of true religion throughout the land. It was resolved to form a confederation of all the German churches adhering to the confessions of the Reformation, in order to promote denominational unity, be a mutual defense against Rationalism and indifference, advance social reforms, protect the rights of the church against the encroachments of civil authority, and secure a more intimate fellowship with evangelical bodies outside of Germany.
The Church Diet has steadily enlarged its sphere of operation and gathered strength and influence. Besides attracting great throngs of spectators from the surrounding states, its members have attained to the number of two thousand on more than one occasion. The providential prosperity which has attended its history is the best proof of the real demand for its institution and for the valuable purposes it has already served. At every session the most important questions of the day are discussed with freedom and always with great ability. Among other themes which have come up for careful attention, we may mention the relation of church and state, the sanctity of the Sabbath, divorce and the oath, the relations of Protestantism to Romanism, all forms of skepticism, and the inner organization of the church,—such as the renewal of the diaconate, the possession of church estates, and the abrogation or retainment of ecclesiastical discipline.[87]
During the first session of the Church Diet a man arose to speak, who indicated by his earnest manner that he had been thinking deeply, and that the subject of his remarks was a matter of no ordinary importance. It was John Henry Wichern, founder of the Rough House, near Hamburg. He had just returned from his laborious tour through the districts of Silesia, which, in addition to the demoralizing revolutionary excitement, were stricken by famine and fever. Whole villages were depopulated, not enough inhabitants being left alive to bury the dead. Grief and despair reigned everywhere. The number of orphans had grown so large that Wichern and his few assistants, with all their experience and organizing power, were unable to remedy their immediate wants. The scene having made a profound impression upon his mind, he unburdened his heart to the assembly. He described what he had witnessed, pictured the evils of his people in their true light, and declared that the church must either do more Christian missionary work at home, or God's curse would rest upon it. He therefore called upon the Diet to incorporate the Inner Mission into its system as a necessary measure to improve the religious and social prosperity of the country. He spoke as one sent from God. The assembly was mastered, and the reformer's plan adopted. In all the subsequent meetings of the Diet, about one half of its session, or two whole days, have been occupied in the management of the Inner Mission, and in discussions on the best means to secure its increased effectiveness.
But Wichern was not a stranger to the members of the assembly. The beneficial results of his labors at the Rough House had already been felt throughout Europe. An old thatched cottage, about three miles from Hamburg, was the nucleus of his work. He sought out wild, abandoned boys, and aimed to bring them within the fold of domestic Christian influence. He solicited no contributions, but, adopting the method of Müller, of Bristol, England, prayed to God that funds necessary for his great purpose might be forthcoming by voluntary benefactions. An associate was so struck with the repeated bestowal of the needed supply that he exclaimed, "Just look! We no sooner make our purchase in faith, than the Lord stands behind us with the purse to pay the bill." Gradually the Rough House was surrounded with other buildings, while the managers and those under their care became very numerous. The institution was no longer a local but a national charity. It was a centre of light for the abandoned of all lands. In 1856 there were two hundred and sixty of its reformatories in existence, and the work of establishing new ones was going on rapidly in Europe and other parts of the world.
Of the gratifying results of the training at the Rough House, Wichern says: "A glance round the circle of those who were children of the House carries us into every region of the world, even into the heart of Australia. We find them in every grade and social position; one is a clergyman, another a student of theology, and a third a student of law; others are, or were, teaching. We find among them officers in our German armies, agriculturists, merchants in Germany, and at least in two other European countries, partners in honorable firms. They are presidents of industrial institutions, skillful landscape-gardeners, lithographists, and xylographists; artisans scattered through many towns, and wandering apprentices in every conceivable craft. One is a sea captain, some are pilots, others sailors who have taken one voyage after another and seen all the seas of the world. They are colonists in America and Australia, and both there and at home there are happy fathers and mothers, training their children righteously, and building up their family life after the fashion they have learned here. And there are men-servants and women-servants and day laborers; and, besides those who are better off, there are also the poorer, and such as are burdened by care either with or without their own fault. Besides, a considerable number have died at home and abroad (very many, in proportion, of its earlier girls); and some of those who went out to sea have never returned; probably many have found a sea-grave; some have disappeared; some suddenly turn up after long years have passed. I recall one who left this House twenty years ago, and of whom I heard nothing for the last ten years, until he has now notified himself as a well-doing master-artisan, and a happy father, in a distant town."
The Inner Mission, of which the Rough House was the origin, is not simply a philanthropic institution. Wichern distinctly discards this limitation, by saying that its object is to do within the sphere of Christendom what the church is endeavoring to accomplish in heathen lands, "the propagation of pure evangelical faith and the relief of physical suffering,"[88] as far as it may be possible to reach these ends. "It aims at a relief of all kinds of spiritual and temporal misery by works of faith and charity; at a revival of nominal Christendom and a general reform of society on the basis of the gospel and the creed of the Reformation. It is Christian philanthropy and charity applied to the various deep-rooted evils of society, as they were brought to light so fearfully in Germany by the revolutionary outbreaks of 1848. It comprises the care of the poor, the sick, the captive, and prisoner, the laboring classes, the traveling journeyman, the emigrants, the temperance movement, the efforts for the promotion of a better observance of the Lord's day, and similar reforms, so greatly needed in the churches of Europe."
But while the German church has been attentive to its work at home, it has not been negligent of its duty toward those beyond the pale of Christendom. As long ago as the beginning of the present century there was a missionary school organized by Janicke at Berlin. Others have been established at brief intervals since that time, while missionary societies under the auspices of both the Lutheran and Reformed churches have arisen in a number of the cities and larger towns.
One of the pioneers of the foreign mission enterprise was Gossner, whose life, at first full of reverses and disappointment, has lately come to a triumphant and brilliant close. He was originally a Roman Catholic priest, but his Pietistic inclination precluded him from the favor of his less devout brethren. He went from one city to another, tarrying only a few years in each. From St. Petersburg he went to Berlin, thence to Hamburg, and afterwards to Leipzig. While in the last city he quietly left the Romish fold and took orders in the Protestant church. He became pastor of the Bethlehem chapel in Munich. His effective life began there, though he was then fifty-six years of age. His ministrations were fascinating, and the people came from all sides to hear him preach.
On a certain occasion a few young men, who were animated by a missionary spirit, went to him for counsel. They had been turned away from the missionary seminary as unfit for the service. He declined to encourage them in their views. Still they came in increasing numbers. Finally he asked them, "What shall I do with you? Where shall I send you? I don't know; I can do nothing for you." Their reply was, "Only pray with us; that can do no harm; if we can't go we must even stay. But if it is God's work, and his holy will that we go, he will open the door in his time."
Gossner yielded, and instructed them. But their number enlarged so rapidly that he was compelled to secure teachers for them. Though he was then at that time of life when most men think of bringing their labors to a close, he laid his plans as if he were exempt from death for centuries. He founded his first mission when sixty-five years of age. In 1838 he sent out eleven missionaries to Australia. The following year some were despatched to India; since which time this zealous servant of God has established missions among the Germans in the American Western States; on the islands of the Southern seas; in Central India; on Chatham Island near New Zealand; among the wild Kohls at Chota Nagpore; on the Gold Coast; and in Java, Macassar, and New Guinea. He employed no agencies; was his own corresponding secretary; superintended the instruction of all his missionaries; and died at the age of eighty-five, as full of youthful feeling and perseverance as when a student at Augsburg. The instructions he gave to his missionaries declare the sources of his own success. "Believe," said he, "hope, love, pray, burn, waken the dead! Hold fast by prayer. Wrestle like Jacob! Up, up, my brethren! The Lord is coming, and to every one he will say, 'Where hast thou left the souls of these heathen? with the devil?' Oh, swiftly seek these souls, and enter not without them into the presence of the Lord." Gossner's beautiful motto, found in his diary, was, "Pereat Adam! Vivat Jesus!"
The missionary labors of Louis Harms, of Hermannsburg, kingdom of Hanover, demand the serious attention of every friend of humanity. The small beginning of his enterprise, the unexpected and unsolicited means placed at his disposal, the zeal with which a plain rural parish has devoted itself to the missionary work, and the remarkable fruits attending every new step, prove both the power of a single heart when imbued with a great thought, and the sad truth that the church has hitherto buried in a napkin some of the most valuable talents committed to her keeping. Harms labored among his own congregation until every family became earnest and active in the service of God. By and by their awakened fervor craved new avenues of usefulness. In 1849 twelve men presented themselves to their pastor for the missionary work. This was the beginning, and God has so provided for every emergency that the entire enterprise has been favored with marked prosperity.
Missionaries having been sent out from time to time,—all previously trained under the careful superintendence of Harms himself,—it was at last suggested that a missionary ship be built by the Hermannsburg congregation. The timbers were soon on the stocks, the vessel completed, and its charge on board. That boat has since become a messenger of light to many heathen minds. The missionary work of Harms has cost nearly one hundred and nineteen thousand crowns. It is still in vigorous prosecution, the parish increasing every year both in its gifts and in its capacity to give. The stations established in heathen lands, especially New Hermannsburg in Africa, have been judiciously selected, successfully conducted, and are now centres of truth to large areas of unevangelized territory.
The return of spiritual life to the German church is indicated by other useful agencies than those immediately connected with humanitarian and missionary work. Societies for the distribution of Bibles and cheap religious literature have been organized in Berlin, Hamburg, Frankfort-on-the-Main, and all the larger cities.
The Gustavus Adolphus Union was instituted for the extension of Protestantism without regard to sectarian differences. Deriving its name from the illustrious Swedish champion of Protestantism, who died on the victorious plain of Lützen, its constant object has been to continue what he began. Its principal scene of labor has been among the dispersed Protestants who are living in abject poverty and wretchedness throughout Roman Catholic countries. The Union seeks them out, brings them to the light, and supplies their necessities. Then it bands them into a congregation, and, whenever the laws permit, supplies them with the gospel and religious literature. It goes into every open door, contributing the renewal of religious vitality both by forming new churches and strengthening feeble ones. For a time it was seriously impeded by the participation of radical Rationalists; but they having been judiciously sifted out, it has since pursued a steady career of usefulness.
Prelate Zimmermann became superintendent in 1849, since which time its receipts have increased and its field of operation widened. Its twenty-second session was held in 1865, in Dresden, Saxony. The receipts of the previous year amounted to one hundred and ninety-five thousand thalers, which were expended for the relief of seven hundred and twenty-three churches or communities. One of the late reports shows that of the societies benefited by its agency, one was in Portugal, two in Italy, one in Algiers, four in the United States, four in Switzerland, sixteen in France, thirty-four in Poland, fifty-six in Hungary, one hundred and nine in the upper provinces of Austria, and the remainder in the other German states.
These enterprises do not interfere with each other. Every one has its own path of duty and its individual attractions. But the amount of good effected, not only by those we have mentioned, but by others which are every year taking form, is of incalculable influence upon indifference and Rationalism. Their ministry is beautiful in the extreme, for they are restoring what has been nearly destroyed. One night, while John Huss was awaiting martyrdom in the dungeon at Constance, he dreamed that he had painted pictures of Christ around the walls of his little Bethlehem oratory in Prague. By and by he saw them all erased by the violent hands of the angry pope and his bishops. While in great distress at his ill fortune, he dreamed again. But this time there entered a large number of accomplished artists, who restored all the pictures to more than their original beauty. Then there came a great concourse of people, who, having surrounded the painters, cried out: "Now let the popes and bishops come; they shall never efface them more!"
The German church is now using its artist-hand in reproducing the long-erased images of beauty and faith. Every believer within her own fold and throughout Christendom should unite in the solemn protest that no bright color shall be erased again.
FOOTNOTES:
[85] Praying and Working. By Rev. W. F. Stevenson, of Dublin. This is by far the best source of information on the leading charities of Germany. Our high appreciation of its value is indicated by the use made of its contents in the preparation of our account of Falk and other humanitarians treated in this chapter.
[86] Praying and Working, pp. 212-213.
[87] Schaff; Germany, &c., pp. 200-212.
[88] Herzog's Real Encyclopædie. Art. Inner Mission.