{'fraction_non_alphanumeric': 0.02864363942712721, 'fraction_numerical': 0.004212299915754001, 'mean_word_length': 5.636871508379889, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Religion and the Age of “Patriot” Reform*

The Moravian pietist Nicolaus Ludwig Von Zinzendorf must figure among the competitors for the distinction of first pronouncing the word “nationalism.” As befits a word with the reputation of a substitute for religion, both the content and the context were quite religious—a sermon preached in the Fetterlane Chapel in London in 1746. While expressing regret over the absence of what he called “nationalism” among his fellow Germans in comparison to the English, French, and Spanish, Zinzendorf’s sermon not only acknowledged the existence but also celebrated the value of national differences in liturgical, ecclesiastical, and even doctrinal expressions of Christianity’s common revelatory heritage.1 Nor is this Christian chrysalis absent from the closely related though chronologically prior term “patriotism,” a term far more widespread than “nationalism” during the European eighteenth century. But where the “national” in “nationalism” put the accent on difference, one of the most specific senses carried by the term “patriotism” in the eighteenth century stressed transnational uniformities. Thus did Le Blanc de Castillon, the advocate