The Pietists who were children of the Lutheran movement of the Reformation were generally more committed to the established church structure; their most well-known advocates, Philip Jacob Spener and August Hermann Francke were less optimistic for "structural reunification" between the various Protestant movements; however, within the Lutheran church were desirous of "the vision of the ultimate transformation of world culture through the impact of a revived and unified Christendom cherished..." (Dynamics, p. 297).
One of the students who fell off the Spener and Francke tree was Count Ludwig von Zinzendorf who took the vision of Spener and Francke beyond Lutheranism and sought to bring about revival and spiritual unity within "every sector of Christendom." Describing the town in which Zinzendorf ministered, Lovelace writes:
Herrnhut was ecumenist from the start, since it was composed not only of Moravian refuges but also of fragments from Reformed and Catholic backgrounds. Zinzendorf proceeded as if the experience of Herrnhut were a paradigm for the future of the whole church. His theological basis for renewal and union was remarkably brief; it embraced all as Christians who professed allegiance to the Lamb of God and ‘had experienced the death of Christ upon the heart.’…
Zinzendorf was not aiming at organizational unity and uniformity among Christians, however, since he believed that each denomination represented a tropos paideia (training ground), a unique cultural and traditional incarnation of the gospel with its own particular genius and expression of the Christian essence. He did not desire the dissolution of the tropoi, but only their binding together in fraternal charity, mutual respect, communication and communion within a sort of loose federation. He entertained the possibility that even a renewed and reformed Roman Catholicism might be a part of this structure. In this and other respects his vision moved far beyond the comprehension and agreement of the other great leaders of the Great Awakening (think George Whitefield, Jonathan Edwards and John Wesley). But from our perspective he appears as one of the major architects of the interdenominational, pan-denominational renewal movement which today we call Evangelicalism. Dynamics, p. 297-98