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Suppose we accept Nietzsche's claim that critical reflection undermines our evaluative commitments. Then it seems that we are left with a pair of unappealing options: either we engage in critical reflection and find our evaluative commitments becoming etiolated; or we somehow immunize certain evaluative commitments from the effects of critical reflection. Nietzsche considers both of these paths, labeling the person who results from the first path "the last man" and the person who results from the second "the fanatic." I consider Nietzsche's analysis of these two character types, discuss why he thinks that in modernity these are the options with which we are faced, and ask whether Nietzsche thinks that there is a third way. [ABSTRACT FROM AUTHOR]

The Moravian travel reports reproduced here contain accounts and observations of radical evangelical religion in New England during the 1740s and 1750s, especially in and around New London, Connecticut, and Rhode Island. These accounts supplement existing knowledge about radical New Lights and separatists at the height of the Great Awakening. Itinerants James Burnside, Owen Rice, and Richard Utley encounter associates of James Davenport, members of the separatist seminary known as the Shepherds Tent, sectarian Rogerenes, and the exuberant Indian congregation of Narragansett preacher Sam Niles. Beyond providing heretofore-unpublished accounts of these radical evangelicals, these sources also illustrate the uneasy place Moravians occupied during the Great Awakening. The three Moravian travelers seemed to feel affinity for some of the radicals they encountered, but were critical of others and admonished them to steer clear of extremes. Given the fact that these are just two of many Moravian sources related to radical religion during the time period, this is also meant to highlight an avenue ripe for ongoing study. [ABSTRACT FROM AUTHOR]

The moral dilemma created by violence, warfare, and coercive power has vexed the Christian tradition for centuries. While institutional forms of Christianity have routinely justified violence by appealing to Just War ethics, the historic peace churches have rejected this justification, believing instead that violence and warfare are not compatible with Christian morality. Although these issues have been examined within the context of other peace churches, less critical attention has been paid to the Moravians with regard to the question of violence. Giving due emphasis to the teachings of Nikolaus Ludwig von Zinzendorf, this article seeks to provide a nuanced and primarily theological treatment of Moravian pacifism that acknowledges the complexity and tensions that existed as Moravians navigated the challenges of a violent frontier and the American Revolution. It argues that eighteenth- century Moravians operated with a strong peace ethic, but allowed for flexibility and freedom of conscience. In short, Moravians fostered a religious culture that rejected needless conflict as well as rigid absolutes. [ABSTRACT FROM AUTHOR]

The rivalry between two centers of German Pietism, Halle and Herrnhut, shaped the development of both the Lutheran Church and the Moravian Church in America. The conflict began in Germany, but Pennsylvania became a major battleground in the 1740s. After years of sometimes violent controversy, the Moravians and Lutherans eventually developed as separate denominations. The most famous episode was the encounter on December 30, 1742, between Zinzendorf and Henry Melchior Mühlenberg, but that was just the first skirmish. Mühlenberg continued to oppose the Moravians after Zinzendor's departure for Europe. In Philadelphia, Lancaster, and Tulpehocken Mühlenberg fought publicly with the Moravians over who would supervise Lutheran ministry in America. Mühlenberg intervened in several Lutheran congregations that had pastors friendly to the Moravians and asserted his own authority over them. Both sides used law courts and the press to assert their claim to be considered true Lutherans and convince the public that the others were heterodox "Pietists." [ABSTRACT FROM AUTHOR]