nies which are outward and which can
be gone through with in a mechanical fashion without creating the
essential attitude of worship and of inner harmony of will with God:
"When the Kingdom of God with its joy and love has come in us we do not
much care for those things which can only happen outside us."[12]

II

Christian Entfelder held almost precisely the same views as those which
we have found in the teaching of Buenderlin. He has become even more
submerged than has Buenderlin, and one hunts almost in vain for the
events of his life. Hagen does not mention him. Gruetzmacher in his
_Wort und Geist_ never refers to him. The great _Realencyklopaedie fur
protestantische Theologie und Kirche_ has no article on him. Gottfried
Arnold in his {40} _Kirchenund Ketzer-Historien_ merely mentions him in
his list of "Witnesses to the Truth." The only article I have ever
found on him is one by Professor Veesenmeyer in Gabler's _N. theol.
Journal_ (1800), iv. 4, pp. 309-334.

He first appears in the group of Balthasar Huebmaier's followers and at
this period he had evidently allied himself with the Anabaptist
movement, which gathered into itself many young men of the time who
were eager for a new and more spiritual type of Christianity. Huebmaier
mentions Entfelder in 1527 as pastor at Ewanzig, a small town in
Moravia, where, as he himself later says, he diligently taught his
little flock the things which concerned their inner life. In the
eventful years of 1520-1530 he was in Strasbourg in company with
Buenderlin,[13] and in this latter year he published his first book,
with the title: _Von den manigfaltigen in Glauben Zerspaltungen dise
jar erstanden_. ("On the many Separations which have this year arisen
in Belief.") A second book, which is also dated 1530, bears the title:
Von waren Gotseligkayt, etc. ("On true Salvation.") He wrote also a
third book, which appeared in 1533 under the title: _Von Gottes und
Christi Jesu unseres Herren Erkandtnuss_, etc. ("On the Knowledge of
God and Jesus Christ our Lord.")

His style is simpler than that of Buenderlin. He appears more as a man
of the people; he is fond of vigorous, graphic figures of speech taken
from the life of the common people, much in the manner of Luther, and
he breathes forth in all three books a spirit of deep and saintly life.
His fundamental idea of the Universe is like that of Buenderlin. The
visible and invisible creation, in all its degrees a