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Radical Pietism the theological doctrine of Pietism interpreted to the effect that its followers decided to break with denominational Lutheranism, forming separate churches. Such Radical Pietists contrast with Church Pietists, who chose to remain within their denominational settings.
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Radical Pietists distinguished between true and false Christianity (usually represented by established churches), which led to their separation from these entities.
Pietism emphasized the need for a "religion of the heart" instead of the head, and was characterized by ethical purity, inward devotion, charity, asceticism, and mysticism. Leadership was empathetic to adherents instead of being strident loyalists to sacramentalism. The Pietistic movement was birthed in Germany through spiritual pioneers who wanted a deeper emotional experience rather than a preset adherence to form (no matter how genuine). They stressed a personal experience of salvation and a continuous openness to new spiritual illumination.
Many of the Radical Pietists were influenced by the writings of Jakob Böhme, Gottfried Arnold, and Philipp Jakob Spener, among others. They taught that personal holiness (piety), spiritual maturity, Bible study, prayer, and fasting were essential towards "feeling the effects" of grace.
Communitarian living
A common trait among radical Pietists, is that they formed communities where they sought to revive the original Christian living of the Acts of the Apostles.
Jean de Labadie (1610–1674) founded a communitarian group in Europe which was known, after its founder, as the Labadists. Johannes Kelpius (1673–1708) led a communitarian group who came to America from Germany in 1694. Conrad Beissel (1691–1768), founder of another early pietistic communitarian group, the Ephrata Cloister, was also particularly affected by Radical Pietism's emphasis on personal experience and separation from false Christianity. The Harmony Society (1785–1906), founded by George Rapp, was another German-American religious group influenced by Radical Pietism. Other groups include the Zoarite Separatists (1817–1898), and the Amana Colonies (1855-today).
In Sweden, a group of radical pietists formed a community, the "Skevikare", on an island outside of Stockholm, where they lived much like the Ephrata people, for nearly a century.
Radical Pietism's role in the emergence of modern religious communities has only begun to be adequately assessed, according to Hans Schneider, professor of church history at the University of Marburg, Germany.
Endtime expectations, breakdown of social barriers
Two other common traits of radical Pietism were their strong endtime expectations, and their breakdown of social barriers. They were very influenced by prophecies gathered and published by John Amos Comenius and Gottfried Arnold. Events like comets and lunar eclipses were seen as signs of threatening divine judgements. In Pennsylvania, Johannes Kelpius even installed a telescope on the roof of his house, where he and his followers kept watch for heavenly signs proclaiming the return of Christ.
As for the social barriers, in Germany and Sweden the familiar pronomen "thou" ("du") was commonly used among the radical Pietists. They also strongly abandoned class designation and academic degrees. Some of the barriers between men and women were also broken down. Many radical pietistic women became well known as writers and prophets, as well as leaders of Philadelphian communities.
Legacy
Neo-Lutheranism was a Lutheran revival in reaction against pietism, and the pietistic movement in Germany declined in the 19th century. Radical pietism had an influence on Anglican religion, especially as practiced in the United States, due to German immigrants especially in Pennsylvania, and combined with the influenced of Presbyterianism and Puritanism eventually led to the development of the so-called Third Great Awakening and the emergence of radical Evangelicalism and Pentecostalism peculiar to Christianity in the United States as it developed during the later 19th to early 20th centuries.
Karl Barth, who initially supported pietism, later critiqued radical pietism as creating a move towards unorthodoxy. John Milbank, speaking from the perspective of Radical Orthodoxy sees his critiques as misguided, overlooking how they were able to critique modern philosophy from a theological perspective by questioning the legitimacy of philosophy as "autonomous reason", ultimately leading to the demise of Kantianism. This is then seen by Milbank as the impetus for the quick rise and failure of defenses of critical reason by Fitche, Schelling, and Hegel. All this is seen as culminating in the especially radical pietism in Kierkegaard, especially in his critique of Hegel. Further, he sees the theological content of radical pietism as forcing post Kantian idealisms to remain somewhat theological and characterizing certain central elements of modern philosophy, including "the priority of existence over thought; the primacy of language; the 'ecstatic' character of time; the historicity of reason; the dialogical principle; the suspension of the ethical; and the ontological difference."