The younger Hoffmann (Christopher) visited Palestine about 1858, and, in 1867, a small trial expedition of twelve men was sent out. They settled in reed huts near Semûnieh, on the edge of the Plain of Esdraelon, west of Nazareth; and in spite of the warning of friends who knew the unhealthy climate of that place, they remained in the malarious atmosphere of the low ground near the springs, until they all died of fever.
On the 6th of August, 1868, Christopher Hoffmann and G. D. Hardegg left Kirschenhardthof, and in October they reached Palestine; after visiting various places, they resolved on settling at Haifa and Jaffa, and bought land in both places. The Haifa colony was the first founded, that at Jaffa being some six months younger. Hardegg became president of the former, and Hoffmann of the latter.
The religious views of the colonists are not easily understood, and I believe that most of them have rather vague ideas of their own intentions. Their main motive for establishing colonies in Palestine, is the promotion of conditions favourable to the fulfilment (which they expect to occur shortly) of the prophecies of the Revelation and of Zechariah. They suppose it to be a duty to separate themselves from the world, and to set an example of a community living, as closely as possible, on the model of the Apostolic age. The spread of infidelity in Germany appears to be the main cause of this separative tendency among the Pietists.
The tenets of the Temple Society are probably best summarised in the “Profession of Faith of the Temple,” published by Herr Hoffmann, and including five articles as below:
“First. To prepare for the great and terrible day of the second coming of Jesus Christ, which, from the signs of the times, is near. This preparation is made by the building of a spiritual temple in all lands, specially in Jerusalem.
“Secondly. This temple is composed of the gifts of the Spirit (1 Cor. xii. 4), which make the true Church, and every one should strive to possess them.
“Thirdly. The means to obtain these is to seek the Kingdom of God, as described by the prophets (Isaiah ii. 2, xix. 25; Ezek. xl. 48).
“Fourthly. The Temple of Jerusalem is not a building of dead, but of lively stones; of men of every nation (1 Pet ii. 4-10) united in the worship of God in spirit and truth.
“Fifthly. The Temple service consists of sacrifices such as are described in the New Testament” (Rom. xii. 1; Heb. xiii. 15, 16; James i. 27).
The writings of Hardegg are far more diffuse and mystic. The main peculiarity which I have been able to extract from them, is the belief that it is not to the Jews, but to the true Israel (by which he apparently understands the Temple Society to be intended), that prophecies of a return to Palestine are to be supposed to refer.