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 characteristic of it—it still belonged officially, began to gather the adherents of the praxis pietatis in conventicles removed from the world. It wished to make the invisible Church of the elect visible on this earth. Without going so far as to form a separate sect, its members attempted to live, in this community, a life freed from all the temptations of the world and in all its details dictated by God's will, and thus to be made certain of their own rebirth by external signs manifested in their daily conduct. Thus the ecclesiola of the true converts—this was common to all genuinely Pietistic groups—wished, by means of intensified asceticism, to enjoy the blissfulness of community with God in this life.

Now this latter tendency had something closely related to the Lutheran unio mystica, and very often led to a greater emphasis on the emotional side of religion than was acceptable to orthodox Calvinism. In fact this may, from our view-point, be said to be the decisive characteristic of the Pietism which developed within the Reformed Church. For this element of emotion, which was originally quite foreign to Calvinism, but on the other hand related to certain mediæval forms of religion, led religion in practice to strive for the enjoyment of salvation in this world rather than to engage in the ascetic struggle for certainty about the future world. Moreover, the emotion was capable of such intensity, that religion took on a positively hysterical character, resulting in the alternation which is familiar from examples without number and neuropathologically understandable, of half-conscious states of religious ecstasy with periods of nervous exhaustion, which were felt as abandonment by God. The effect