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Pietism and the Reformed Tradition Pietism and the Reformed Tradition GEORGE BROWN, JR. Martin E. Marty calls Pietism "a reaction to orthodoxy and to the Enlighten- ment, as well as an escape from modernity." 1 He further argues that it compensated for Christianity's failure to assert its holiness in the social realms of life by stressing personal devotion. For all its glories, Pietism was one of the major strides of Christian retreat from responsibility as it had been viewed in the past. 2 If this evaluation of Pietism seems sharply critical, it is nonetheless typical of the current understanding of Pietism. "Pietism" in contemporary usage carries with it a derogatory connotation. But this understanding is a peculiarly American phenomenon, as Paul Tillich indicates. According to Tillich, The term is much less respectable in America than in Europe. There the words "pious" and "pietist" can be used of people, but hardly in Amer­ ica, because here they carry the connotations of hypocrisy and moralism. 3 The interpretation of Pietism as a withdrawal from involvement in the world and a retreat from Christian responsibility is unfortunate, for it overlooks the pos­ itive contributions that Pietism has made to the Reformed tradition. Indeed, the contributions of this movement to missions, the cause of social justice, and renewal of the church can hardly be seen as backward strides. The list of positive contributions made by Pietism is impressive. In its own day Pietism produced a tremendous number of devotional tracts and booklets. Awareness of responsibility for world missions and social conditions resulted from the impact of Pietism on the church. The roots of Bible Societies are also to be found in this movement. This is not even to mention the influence of Pietism on education, the lay movement, or ecumenism.'1 In view of the rather negative reaction to Pietism in many quarters of the Reformed tradition today, it is surprising to see the number of points at which contemporary Reformed Protestantism identifies with Pietism. For example, the current attempt to make a "stale theology" relevant is not far removed from the attempt of the Pietists to inject a real and vital Christian faith into a "dry-as-dust orthodoxy."" No doubt Gisbert Voet (Voetius), whose name is associated with lMartin E. Marty, A Short History of Christianity (Cleveland : The World Publi shing Co., 1959), p. 275. 2/ bid. 3 Paul Tillich, A History of Ch1·istit111 Thought, Edited by Carl E. Braaten (New York: Harper and Row, Publishers, 1968), p. 284. 4f. Ernest Stoeffler, Studies in the History of Religions, IX, The Rise of Evangeliwl Pietism (Leiden : E. J. Brill, 1965), pp. 4f. 5lbid. 143 the "conventicles" of the p1etist1c movement, would give his approval to those who want to bring about renewal in the church through the small group strategy. 6 Voet' s student Jadocus Van Lodensteyn, would share the present emphasis on the experiential or existential aspect of Christianity vis-a-vis the more objective and speculative aspects. 7 If these elements of the Pietistic tradition, with which present-day Protestantism seems to have some affi nity, have been missed, it is, perhaps, due to the fact that the image of Pietism has been shaped more by its "circumference" than by its center. F. Ernest Stoeffler, in defending Pietism against the change of extremism, points out that "exaggeration" is the "special temptation" of reform movements, such as Pietism. The tendency toward exaggeration is especially to be seen in the "circumference" of a movement. Stoeffler advises, If Pietism is to be seen truly, it, like other historical movements, must be seen with reference to its center, not its circumference.8 Two charges often brought against Pietism are based on evaluations of its fringe, rather than its center. One such charge is that of subjectivism. In the early stages of the movement, and particularly in its mystical wing, Pietism was guilty of subjectivism. But at its best, Pietism's emphasis of the subjective element was the attempt to maintain the "experiential element" in Protestantism. Stoeffler sees the Pietists resolving the tension between the subjective and objective aspects of Christianity after the manner of the Reformers. 9 Ritschl leveled the charge of asceticism against Pietism. Stoeffler also refutes this criticism of the movement. He comments: To speak of world-denial here is a gross misrepresentation of all they attempted to do . Their aim was to show the Church and the world a way of life which takes seriously the Christian ethic as they understood it and which is conducive to the development of Christian character .... It was their conviction that Christianity apart from some form of mean­ ingful self-denial becomes either an empty theologism or a hollow for­ malism or both.10 This statement reflects Stoeffler's appraisal of Pietism. For he sees it as a "major reform movement," a sort of "second phase" of the Reformation.11 ONE / THE MARKS OF PIETISM As a reform movement, Pietism did not possess a unifying theological system, a distinctive polity, or a single liturgy. Nor was it defined by a national boundary. It is possible, howeyer, to discern certain features or emphases in the movement. GJames 0. Bemesderfer, Pietism and Its Injluer.-ce Upon the Evangelical United Brethren Church (Harrisburg: Evangelical Press, 1966), p. 44. 7S toeffier, 0/1. cit., p. 142. 8/bid., p. 12 . 9Ibid., p. 10. 10/bid., p. 12. 11/bid., p. 23. 144 A Relationship With God In Pietism there was an emphasis on a persona~, meaningful relationship with God. In this connection, the word "feeling" was often used by the Pietists. This relationship was not something abstract, but something that could be felt or ex­ perienced. Feeling, however, was not sought after as an end. Rather, it was seen as a by-product of a meaningful relationship with God. The tmio mystica, the last step of the orclo saltttis, received emphasis from the Pietists. Tillich comments that this step is the transition between Orthodoxy and Pietism.12 And it is at this point too that Pietism and mysticism come close to­ gether. This accounts for the deep appreciation of the medieval mystic literature by the Pietists. The important distinction to be made between mysticism and Pietism is that the Pietists did not see this oneness with God as the result of striv­ ing on the part of the individual Christian. Rather, it was held to be the gift of God. A Religious Idealism There always exists a tension between the real and the ideal. The Pietists were dissatisfied with the real situation they found in the church. They strove to reach the ideal. Stoeffler sees this concern for the ideal in Pietism arising out of the Calvinistic tradition which historically had more of an element of dissatisfaction with the status q110.1a A Biblical Emphasis This emphasis must be seen vis-a-vis the rationalism of the day which placed great store by reason. For the Pietist, the Bible, not reason, was the norm of faith and practice. The Pietists, like Calvin, believed that the Holy Spirit con­ firmed the truth of the gospel in the heart of the believer. Thus, even laymen who have no special training in the interpretation of Scripture may hold valid opinions about the interpretation of a passage. Tillich makes an interesting observation with regard to this feature of Pietism. Old and New Testament theology become decisive, not systematic theol­ ogy. Wherever biblical theology prevails over systematic theology, that is almost always due to the influence of Pietism. 1-1 Theological education in Reformed Protestantism reflects this trend. An Oppositive Element To the extent that Pietism stood over against the prevailing norms and customs of its day, it may be said to be oppositive, i.e., in opposition to an existing pattern of life. Stoeffler notes that all movements in history called "isms," such as Pietism, have this element in them. "The 'ism' must," writes Stoeffler, "assert itself against ~ dominant pattern."rn 12Tillich, o/J. cit., p. 283. 1as toeffier, op. cit., p. 16. HTillich, op. cit. , p. 285. 15Stoeffier, op. cit., p. 22. 145 nvo I THE BACKGROUND OF PIETISM A fuller appreciation for the characteristics that marked Pietism as an historical movement is gained when Pietism is seen in its historical context. In this paper, the historical context is set roughly between the dates 1500 and 1700. Jean de Taffin, a forerunner of the movement, was born in 1529. The death of William a Brake! in 1711 delineates the end of the period under considerati on. While both England and Central Europe suffered the devastating effects of civil disorder and war, the Netherlands enjoyed peace and prosperity. With peace­ ful conditions prevailing at home, nnd prosperity resulting from involvement in trade abroad, the Dutch could pursue cultural and intellectual activities. "Under these favorable conditions," writes Stoeffler, "the N etherlands of the seventeenth century developed rapidly into the intellectual center of the world." 16 Because of this, Reformed groups in other countries looked to the Netherlands for intellectual leadership. This was true especially of the Reformed provinces in Germany that endured great suffering during the Thirty Years' War. A sense of community developed between the Reformed in the N etherlands and in Germany.17 Theological Controversy This was an age in which theology reigned as the "queen" of the sciences. In view of the fact that there was an emphas is on intellectual pursuits, Stoeffler feels that controversy was "inevitable." 18 During this period there were two such co ntroversies: Arminianism and Coccejan theology. These controversies were marked by bitterness and a great deal of nrgumentation. Stoeffler observes: The fact that these theological disputes could assume such widespread proportions is indica ti ve of an eccl es iastical atmosphere in which a pre­ mium was placed on intellectualism.10 Scholasticism was prevalent in the Reformed Church.
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