After the Thirty Years’ War from 1618 to 1648, Germany saw the rise of a new movement, Pietism. Founded by Philip Jakob Spener and August Hermann Francke, Pietism was born from a Lutheran background. Spener “suggested that there be less emphasis on the differences between laity and clergy, and more on the common responsibilities of all Christians” (Gonzalez 260). He wanted Christians to be more devoted to their beliefs, so he formed “colleges of piety” which were small groups that studied scripture and religious practices in an intense manner. This is how Pietists practiced their religion, by coming together and studying. People were motivated about Pietism because of Spener’s ideas of focusing on a personal faith. Soon, many saw him as a “new Luther.” He had an intense dedication to God and how he spoke of “the need to return constantly to Scriptures and to read it with a spirit of devotion and piety” reminded people of how Luther was (Gonzalez 260).

Francke’s beliefs were very similar to Spener’s. Both believed in self-dedication to God and coming together in small groups to practice. They had a vision of a society filled with people constantly practicing and worshipping. Preachers wouldn’t focus on their own personal knowledge, but would “call believers to be obedient to the Word of God” (Gonzalez 260). After Spener passed away, Francke was asked by the king of Denmark to send missionaries to India. Francke sent two of his disciples, and the trip was such a success that he began training missionaries himself which helped lead the way to it’s common practice today.

Spener wrote Pia Desideria early on in his practice. In section one, he focuses mostly on how Scripture should be approached and studied appropriately. Not everyone is able to understand the Bible, many aren’t even capable of reading, and Spener believes that “all Scripture, without exception should be known by the congregation if [they] are all to receive the necessary benefit” (Spener 31). So, Spener suggested that all households keep a copy of the Bible, that Bible readings should happen often in specified places, and that the church should reintroduce group discussions about Scripture with a preacher leading the teaching. This last point is very different from previous Catholic beliefs where the priest’s word was the law of the land. For Spener, having an open conversation with a group about Scripture will enhance your knowledge to God, and therefore your connection to God. But for Medieval Catholics, giving authority to the audience is not Biblical; only priests have the power to translate the knowledge of God to the people. Protestants were very much for having an open conversation about God among others. Personal devotion was a large part of the Protestant religion, so Pietism is almost an extension of it.

By having these large groups come together to discuss Scripture, Spener believed that it would make people more devoted and motivated to practice on their own. People who really practice Scripture and who have a constant conversation of teaching and learning with a group could even transform their lives and the lives of those around them. Parents would spend more time teaching their children, neighbors would have open discussions, and everyone would have the self-devotion to God that is necessary to be spiritual.