This book is part of a series on Pietism each volume of which emerged from a conference. Those at Dordrecht in 2004 and Umeå in 2005 produced, respectively, Confessionalism and Pietism: religious reform in early modern Europe, edited by Fred van Lieburg (Mainz 2006) and Pietism, revivalism and modernity, 1650–1850, edited by Fred van Lieburg and Daniel Lindmark (Newcastle 2008). The essays in Strom's volume arise from a 2006 conference on ‘Pietism and Community’ held at Emory and are intended as the last in a series of conferences designed to push scholarship on Pietism beyond narrow and disciplinary boundaries and to explore its international dimensions.

The volume under review underscores the centrality of notions of community to Pietist identity and practice and the fruitfulness of approaching such fundamental religious questions from diverse methodological perspectives. In turn, as Strom points out in his perceptive introduction, highlighting transformations of religious community in the transition from early modern to modern poses new questions for further research on Pietism. An attitude rather than a creed, Pietism sought to revive German Protestantism by developing spiritual gifts among the flock. Arguing that faith had to be dependent on an active piety, Pietists stressed the role of preaching and education, particularly of the poor, and emphasised the importance of individual conversion. Pietists presented the state as an institution designed to discipline and improve society, and this approach contributed to the particular political culture of Prussia, one that made a morality of state service.

Hans Schneider's essay on Pietist ecclesiology argues that Pietism attempted to diminish, or even eliminate, the gap between dogmatic claims and reality, between the church of faith and daily experience. He suggests that by advocating freedom of conscience in religious matters, by veering away from Orthodox doctrinal tradition, and by developing special heterodox teachings, Pietists contributed to a change of intellectual climate and helped to prepare the way for the Enlightenment. They certainly challenged uniformity. The Swedish Conventicle Act of 1726 was passed to check the growth of heterodoxy, especially Pietism. Indeed, the first clause of the Swedish constitution of 1772 declared that ‘Unanimity in religion, and the true divine worship, is the surest basis of a lawful, concordant, and stable government.’

Wolfgang Breul looks at Pietism on marriage, indicating unease regarding differences between men and women. Marcus Meier suggests that Comenius exercised a far-reaching influence on Spener's ecclesiological understanding. Benjamin Marschke looks at factionalism at the court of Frederick William i and its relationship to Halle Pietism, while Thomas Bach investigates the multivalent Halle communication network showing that nominal outsiders were able to participate actively and thus to strengthen the system. The complexities of Prussia's relations with Austria were at issue. Supported by the Prussian government, the Pietists of Halle sought to maintain Protestantism in the Habsburg territories, sending both preachers and scores of thousands of books, but, at times, as in 1729, Frederick William i looked to Austrian support, in this case against his fellow Protestant George ii. Pietism as a threat to the social order is considered by Gerald MacDonald in the case of Jena, while Lutz Greisiger assesses missionary activity among the Jews, linking it to the hope for the conversion of Israel as a pivotal stage in the eschatological drama. A first-rate volume.