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897 RELIGIOUS ENCYCLOPEDIA Primde, Ocelot, of Friends of the emple with Introduction by J. G. Whittier, Boston, 1871; J. Gough, Hist. of the People called Quakers, 4 vols., Dub lin, 1789-90 (comes down to 1784); Miss Hicks, Sd mone, Philadelphia, 1825; idem, Journal, New York, 1832; J. Comly, Friends' Miscellany, 12 vols., 1831 1839; H. Christmas, Concies Hist. of go Hampden Con troversy, London, 1848; J. Bowden, Hist. of Friends in America, ib. 1850; J. Barclay, Diary of Alexander J af fray, and Memoirs of the Quakers in asNorth of Scotland, Edinburgh, 1858; E. Dfichener, Portraiture of Early Quakerism, Philadelphia, 1860; W. Hodgson, Select His torical Memoirs of the Society of Friends . . . 17 th and 181h Centuries, Philadelphia, 1887; idem, Society of Friends in 19th, Century, ib. 1878; J. Cunningham, The Quakers, Edinburgh, 1888; C. Evans, Friends in the 17th Century, Philadelphia, 1875; Frances Anne Budge, An nals of the Early Friends, London, 1877; 8. M. Janney, Hist. of Friends, 4 vole., Philadelphia, 1859-87; idem, Memoirs, ib. 1881; idem, Life of William Penn, ib. 1882; R. Barclay, The Inner Life of the Religious Societies of the Commonwealth, Sd ad., London, 1879; A. C. Applegarth, Quakers in Pennsylvania, in Johns Hopkins University Studies, ser. 10, roe. 8, 9, Baltimore, 1892; I. Sharpless, A Quaker Experiment in Government, Philadelphia, . 1902; idem, Quakerism and Politics, ib. 1905; J. Bellows, Letters and Memoirs, London, 1904; T. E. Harvey, Rise of the Quakers; ib. 1905; A. C. and It. H. Thomas, Hist. of Friends in America, Philadelphig' 1905; J. Rowntree, Essays and Addresses, London, 1908. On the Doctrines of the Friends consult: Robert. Bar day, Theologice verse Christianid apologia, Amsterdam, 1876, Eng. transl., Apology for the True Christian Divin ity (Aberdeen?), 1878, reprinted Philadelphia, 1855; W. and T. Evans, The Friends' Library, 14 vols., ib. 1837-50; E. Bates, The Doctrines of the Friends, London, 1843; J. J. Gurney, Observations on Distinguishing Views and Practice of Friends, i b. 1859; Book of Christian Dis cipline of Society of Friends, i b. 1883 (compiled from the documents of the yearly meetings, 1672-1883); J. M. DeGarmo, Hickaite Quakers and their Doctrines, New York, 1897; J. Rowntree, Society of Friends; its Faith and Practice, London, 1901; R. M. Jones, Social Lam in the Spiritual World, Philadelphia, 1905. FRIENDS OF THE TEMPLE: An organiza tion which originated in Germany for the setting up of the Kingdom of Christ upon earth according to the Law and the Prophets, with its capital in Jerusalem. The founder, Christoph Hoffmann, was born at Leonberg -Dec. 2, 1815, as the son of the burgomaster G. W. Hoffmann and younger brother of the future court preacher Wilhelm Hoff mann (q.v.). The impressions which The he early received at Koruthal (q.v.), Founder. his father's foundation, were decisive of his future career, and he regarded his own work as the fulfilment of his father's plans. His theological training was largely along lines of his own choosing, and the lack of a scientific knowl edge of the Scriptures was always obvious in him. His course was determined by the conception of the kingdom of Christ on earth as set forth in the writings of P. M. Hahn (q.v.); and his marriage to Hahn's granddaughter brought him into conneo tion with the Paulus brothers, in whose educational work he assisted until 1853. He tame out against the conventional Christianity of his time in his ,dl Sdtze gegert GottesleWner (Ludwigsburg, 1844) and other writings of the kind; and he car ried his campaign further in the periodical pub lished by him in conjunction with Paulus, the Saiddmtsche Warte (called after 1877 Warte den Tempels). In the eventful year 1848 he was elected for the Ludwigaburg district to the Frankfort As sembly, in which he voted with the Left for the
complete separation of Church and State; but, dissatisfied with the way things were going, he resigned his seat the neat year, giving utterance to his views in Stimmen der Weissagung uber Babel and das Volk Gotten (1849). If the Church was to fulfil its mission of renewing the national life, it must itself be revivified; and this was the purpose of the Evangelischer Verein, founded in 1848 and composed of about 450 local branches, and of a school of evangelists under Hoffmann's direction, the lay preachers trained in which were to put new life into Pietism. It was not long before his peculiar ideas began to come out strongly-,social regeneration through the " assembling of God's people " with a central point, the Temple, conceived partly in a spiritual sense, and partly in a realistic as involving the restoration of the Temple and the theocracy at Jerusalem. With these views, it was natural that Hoffmann should stand apart from the Inner Mission, which arose at the same time, and ultimately from the Church. With his followers he left the Evangelischer Verein, and at the same time turned his back on Pietism, whose leaders, in their predominantly eschatological conception of the kingdom of God, declared decidedly against his views and forbade their members to read the Warte. He gained a vigorous ally, however, in Georg David Hardegg of Ludwigsburg, who aided him to assemble there (Aug. 24, 1854) a gathering of the " Friends of Jerusalem." This body sent a petition to the Frankfort Assembly with 500 signatures, requesting it to bring pressure to bear on the sultan for the sanction of a settlement in Palestine. Since nothing came of this and similar efforts, Hoffmann undertook to build up the Temple in Germany. He wrote a projected constitution for the people of God, an appeal to Christians and Jews alike to support his project, and a book intended as a contribution to the social question, Geschiehte den Volkes Gotten (Stuttgart, 1855). The first practical step was the purchase of a place near Marbach in 1856, which was intended to be a preliminary settlement on the road to Jerusalem. While his sympathizers settled there under regulations based on the Law and the Prophets, Hoffmann went, with Hardegg and Bubeck, to Palestine, and after a thorough investigation came to the conclusion that there was no use attempting the erection of the Temple until after much preliminary work.
Hoffmann was suspended from the privileges of a Lutheran candidate in 1857 by the Consistory, and then, refusing to give any satisfactory explanation of his attitude, formally ea-
Organiza- pelled from the communion of the nation as tional Church in 1859. The neat step a Sect. was definite organization as a separate religious body, accomplished in 1861 in a gathering of sixty-four men at Kirschenhardthof, the headquarters. The Temple was to be governed provisionally by Hardegg as secular and Hoffmann as spiritual leader, with an advisory council of twelve elders. A constitutional election was first held in 1867. The movement spread in Franconia and especially in the Black Forest, until the number of adherents was estimated at 3,000.