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. There was a triumph ot reason over feeling, of the objectivity of religion over the subjectivity. Calvin had asserted that faith consisted in knowledge. While Calvi n maintained this vis-a-vis the Roman emphasis on accepting the authority of the Church, Reformed scholas ticism intellectualized fa ith.20 While the mystical and the intellectual aspects of faith were held together in the Reformers, in the scholastics these were sep­ arated. 21 The Preferred Status Of The Reform ed ChttfChes The Reformed Churches had a preferred status in the N etherlands. It was not a state church in the sense that a state church would be understood today. Rather it was more a folk church, with a close blending of religion and culture. It is important to note that

16/bid., p. 111. 17/bid., p. 11 2. 18Ibid. 19/bid., p. 115. 20Ibid. 21Tillich, op. cit., p. 284. 146 In such a church the tendency always exists to become so identified with the prevailing culture that its message becomes little more than a lifeless 2 reiteration of prevailing values. " In the basically materialisti c Dutch culture comfort and security were highly prized. Unfortunately, the church also came to hold them in high esteem. Cctlvinism' s Orientc1tion Towards Piety · According to Stoeffler, Otlvinism was "intrinsically oriented toward piety. 23 Concern for the poor, emphasis on education in the home, and stress on catechetical instruction marked Calvin's teachings. 2·1 These same features can be seen in Piet­ ism. Calvinism showed the importance of self-denial in the life of the Christian. It was also activistic. Thus, Calvinism provided the "outward framework" for Protes tant piety. Stoeffler feels that this framework was strengthened by the Synod of Dort, which called professors of theology and preachers to subscribe to the 2 Belgic Confession and the Heidelberg Catechism. "

THREE / THE TWO MAIN-STREAMS IN PIETISM

Pietism is not to be understood as a monolithic movement. There were varia­ tions within it, although many of the Pietists can be separated into two main­ streams. The one stream emphasized the experiential side of Pietism, with an accent on inwardness and feeling. The other stream emphasized the idealistic aspect of Pietism, laying stress on "perfection" or "wholeness." It was known as "Precianism" or "Precisionism." Experiential Pietism The source of this stream of Pietism can be traced to Jean de Taffin, who was a forerunner of the movement in the N etherlands. Born in Doornik, de Taflin was, in Stoeffler's words, "the first to advocate the practice of piety with an ear­ nestness which distinguished him from other Reformed preachers of his day ." 26 Serving as a pastor in Antwerp, Metz, and H eidelberg, de Taffi n eventually became chaplain to the Prince of Orange. His first tract, The Marks of the Children of Goel, was written after the assassination of William of Orange and was intended as a "book of consolation." 27 In this book, de Taffin describes the stages that led to the attainment of felicity or happiness. The first stage is that of peace and joy on earth; this comes to the Christian through the work of the Holy Spirit. In the second stage, the soul, separated from the body, lives in Paradise with Christ. In the last stage, that of the state of happiness, the soul is united with its resurrection body for communion

22stoefiler, ofJ . cit., p. 115. 23lbid., p. 116. 2 '1Cf. Marshall C. Dendy, Ch(/11gi11g Pal/ems in Chris/i(/ 11 Education (Richm ond: John Knox Press, 1964 ) , Chapter 2, "Calvin and Christian Educa ti on. " ~ 0 Stoefiler, op. cit., p. 116. 2C. [bid. , pp. 121-22. 27 [bid., p. 122. 147 with God. This state of happiness and communion with God is man's "true end."2s In seeking the attainment of happiness, the Christian faced two dangers: ( 1) the temptation to doubt and (2) affliction. Doubt could eat away at the certainty of the Christian's faith and affliction could lead to despair. The importance of feeling, or experience, in de Taffin's thought is seen in this connection. How could the Christian be sure of his communion with God through Christ and the Holy Spirit? de Taffin' s answer was that the Christian had to feel or experience this. For de Taffin, feeling was "the main source of ultimate certainty." 29 Theodore Gerardi a Brake! is another figure in this stream of Pietism. "In contradistinction to Lodensteyn and Amesius," writes Stoeffler, "he preached and practiced a kind of piety which was decidedly centered in feeling." 30 Pietistic in­ fluence in his early years resulted in his reading Scripture and "edificatory" books a great deal. He studied at Franeker, and in 1638, was called to a church in Beers, Friesland. That Brake! belongs to this stream of Pietism can be seen in that an un­ interrupted feeling of felicity was held by him to be man's highest aim. 3 1 Perf ectionistic Pietism The beginning of this stream can be traced to Gottfried Cornelius Udemans. Although his homeland was a chief maritime power, the Protestant church in the Netherlands had shown little concern for those who went down to the sea in their ships. So Udemans undertook the task of supplying sailors with devotional literature. Among his endeavors in this area is his booklet Spiritual Oar of the Me1'Chant Ship. 32 Like other Pietists, Udemans' literary contributions are noteworthy. Christian Meditations, a book of meditations and prayers for each day of the week, was published in 1608. In a second volume, Jac ob's Ladder, Udemans described the steps of development in the Christian life. Stoeffler summarizes these: These are humility and repentance, knowledge of Christ, true faith in God through Christ, true confession of faith, a godly (blessed) life, Christian patience, spiritual joy through Christ, and perseverance of the saints. 33 His main literary work, however, was Practice. The book had three purposes: (1) to channel energy from argumentation into the practice of the Christian life; (2) to serve as an opportunity for self-examination; (3) to be a warning to those 3 1 who did not measure up to the marks of a true Christian. · William Ames ( Amesius), whom Stoeffler regards as the "first theologian" of Reformed Pietism, also belongs to this stream. Born in Norfolk, England, and

2B[bid., p. 123. 2 9Ibid. 30[bid., p. 148. 31Ibid., p. 149. 3 2/bid., p. 126. 33[bid, p. 12 5. 3•1/bid., pp. 125-26. 148 educated at Christ's College in Cambridge, Ames was forced to seek refuge in Holland because of his strict ad herence to Puritanism. Though he was not allowed to serve as professor of theology at Leyden, he was able to fill the post of pro­ fessor of divinity at the University of Franeker for twelve years. He then took a call to the Engli sh-speaking church in Rotterdam.35 The anti-intellectualistic and anti-metaphysical character of Ames' thought can be seen in the way he regards theology. For him, "Theologia est doctrina D eo vivendi-theology is the teaching of living for God." 3G Theology was thus to be more concerned with knowing how to live for God than with making assertions about God. In M arrow, Ames divides theology into two parts: fa ith and observ­ ance. This distinction provides the structure for the book. Part one deals with faith and part two with the practice of faith. For Ames, "Faith is the resting of the heart in God." (Fides est acquiescentia cordis hi D eo .) 3 7 This understanding of faith must be viewed in the light of the treatment of faith from the Reformation on down to Ames. In Calvi n, faith was seen as a trust, trust in a person. Under Beza, Piscator, and Gomarus, faith was "intellectualized." "Faith," according to Stoeffler, "was now primarily assent to a truth." 38 Ames' concept of faith must be seen in reaction to this notion of faith as merely intellectual assent. Jadocus van Lodensteyn was "even more rigid in his advocacy of preciseness" than was Ames. Son of the Mayor of Delft, van Lodensteyn studied theology at Utrecht under Voet and at Franeker under Coccejus. "He had no interest in theo­ logical speculations," says Stoeffler, "but desired to spend his energies in the ref­ ormation of the life of the Church." 39 Small groups, known as "conventicles," were the means he employed in his attempt to reform the church. Discussions centering on the fine points of theology were anathema at these meetings. Matters related to experiential Christianity were the central focus of interest.'10 His followers were called "the intense" (die Ernstigen) or "the refi ned" (die Feinen) . James 0. Bemesderfer states : Both of these titles re fl ected their desire to displace formalism and in­ difference in the church with warmth, eagerness, and devotion. They tried to rebuild the fire of holy emotion through their own sacrifice and 11 rigid self-denial.' . The Two Streams Merged In the figures of William Teellinck and his son, John, one sees the merging of the two streams of Pietism into a si ngle, mighty river. A native of the Low Countries, Teellinck was born in 1579. Dutch authors generally treat the elder

35 fbid ., pp. 133 -3 4. 3G Arnes, Med111/.1 ( 1627 ed.), p. 1, quoted by Stoeffl er, op. cit ., p. 134. Cf. footnote 4. 37Arnes, M ed11 llt1 (1 627 ed. ) , p. 7, quoted by Stoeffler, op. cit., p . 137, Cf. footnote 3. 3BStoeffler, op. cit ., p. 137. 3D fbid., p. 142 . 40Ibid. 41Bernesderfer, op. cit., p . 45. 149 Teellinck as one of the originators of the Pietistic movement. Stoeffler calls him the "Father of Reformed Pietism."·1" William Teellinck was the son of a local government official at Zierikzee. Although he wanted to study theology, he gave in to family pressure and studied Jaw. During time spent in England, Teellinck had contact with Puritan Pietists such as John Dod and Arthur HiJdersam. While he was there he also Jived in with a Puritan family. The life style he found in this home impressed him. In fact, Stoeffler comments: "So deeply was Teellinck moved by this piety that he purposed to go back to the university so as to take up the study of theoJogy."'13 At Leyden, he studied under Lucas Trelcatius, and then went on to se rv e pastorates in Haamstede and Middleburg. He served at the latter from 161 2 until his death. Calvinistic scho]asticism forms the backdrop against which Teellinck must be seen. Arminianism is also part of the backdrop. His desire to reform the life of the church arises in reaction to schoJas ticism and Arminianism. The reform Tee]­ Jinck envisioned was to be accomplished by calling individuals to repentance and building them up in the faith. To achieve this goal, he set about to create a "popular literature which could serve as a guide to clergy and laymen alike."H For Teellinck, faith was active rather than passive. Stoeffler writes, Faith to him was more than trust in the merits of the atoning work of Christ. It was commitment to the li ving Christ, the Niettw-mc1erker, who will regenerate the Christian's personal li fe progressively from day to day:rn The new life in Christ was the general theme in Teellinck's thought. This life is fashioned by the Spirit who indwells those who open themselves to him. The new life consists of self-denial and devotion. While Teellinck was rigid in his insistence on keeping the Law, he did not dwell on it entirely, as did the per­ fectionists. This is because in Teellinck's thought, the keeping of the Law is not seen as an end in itself, but as the mea ns to a higher end, viz., eternal happiness. 46 In evaluating Teellinck' s contributi ons to Pietism, Stoeffler states: His constant involvement in the life of the community, province and n.ation, his charitable outreach toward those who suffered in other lands, and hi ~ missionary interes t in an age in which such interest was all but unknown are eloquent testimony of the profound co nce rn of Pi etists with the prevailing culture:17 Another fi gure in whom both streams of Pietism come together is William a Brake!; the son of Theodore. Stoeffler calls him "the main representative of Reformed Pietism toward the end of the seventeenth century." 18 His book, Y.rtte Service of Goel, which became a "theological textbook" for Reformed Pi etism, reflects the balance between the ethi cal and mystical streams of Pietism.

12stoeffier, o[J. cit., p. 133 . '13/bid., p. 128. ~ '1 1bid. , p. 129. 'JGJbid., p. 130. '1Gfbid., pp. 130- 31. 171bid., p. 133. '18/ bid., p. 15 3. 150 FOUR / THE SEPARATISTIC TRADITION The goal of Pietism to reform the life and practi ce of the church was an optimisti c one. But what happens when the goal is not attained ? In the case of some Pi etists, this frustration gave way to separation from the main church body. Jean de Labadie, born near Bordeaux, France in 1610, reflects this tendency in Pietism. As a Jes uit, he tried to organize a group to reform his order of the Roman Catholi c Church. Cardinal Mazarin expelled him from the order for this ac tivity, so Labadie retired to the Carmelite Hermitage at Graville. There he read Calvin's Instit11les and became Reformed, serving as professor and pastor at Mon­ tauban. He eventuall y went t·o Middleburg, by way of Geneva. Later, he was ex­ pelled from Middleburg for refusing to subscribe to the Belgic Confession and for refusing to recognize the authority of the Synod:rn Labadie's pietism emerged from his Jansenist background. The Jansenists, prominent in France at the time, were marked by their desire for union with God. They practiced self- mortification and other forms of asceti cism. Their mysticism had its roots in the medi eval mystic tradition of the church, while their asceticism grew out of the conv iction that since the natural desires of the body are evil, they prevent one from serving God aright. Thus, these natural desires must be curbed by asceticism and self-denial. Celibacy and fas ting were both practiced by the J ansenists. Separation from the world was characteristic. 50 Against this background, it is not surprising to find a perfectionist stra in in Labadie. Nor is it surprising to find him carrying the inherent separation principle of the conventicles, i. e., the idea of a church within the church, to an extreme position. Labadie's significa nce is two-fold : Because of his original optimism co ncerning the possibili ty of a reforma­ ti on of the Reformed communion ht supplied the Pi eti sti c movement in general with a program of acti on, related parti cularly to the field of theological training but going beyo nd it, which influenced the subsequent development of Protestantism not only in Europe but in America. Fail­ ing in his attempt to reform the church of his day he took the only other course of action which was possible for him to take, namely that of sep­ aration. Thus he became the father of separatisti c Pi eti sm on the Co n­ tinent, a movement whi ch assumed considerable significance during the fo llowing ce ntury. '•1

FIVE / CONCLUSION

As the preceding pages show, Pieti sm was vulnerable. The small group meet­ ings known as conventicles gradually evolved into little churches within the church. Eventually, a small reform group felt that it could no longer function within the existing church structure; so it pulled out. Although the early advocates of Pietism

·•UBemesderfer, 0 /1 . cit., p. 4 2. 0ostoeffier, 0 /1. cit., p. 163. " 1 lbid., p. 169. 151 made a valuable contribution to Protestantism throug_ the practice of piety, later Pietists "were apt to turn principle into narrow and bitter prejudice." 5 2 They became legalistic and subjective. Yet it is possible to see mirrored in this movement the reflection of much contemporary Reformed Protestantism. The restlessness within the institutional church, the concern for social justice, and the emphasis on renewal through small groups were also the marks of Pietism. For good or ill, this is part of the Re­ formed heritage that to this day makes its influence felt in the Reformed Church. Though this heritage has been laid aside on the shelf, perhaps the time has come to pick it up, blow the dust away, and begin to rediscover what it has to offer. It may well be that Pietism still has a lesson or two to teach the church!

52Hugh Ross Mackintosh, Types of Modem Theology: Sch!eiemMcher to Bt11'th (New York: Charles Scribner's Sons, n.d.), p. 12. ·

WRITERS IN THIS ISSUE

I. John Hesselink is professor of historical theology and ecclesiasti ca l Latin at Tokyo Union Theological Seminary. George Brown, Jr., is minister of the Reformed Church in Pottersville, N. J. Thomas Werge is assistant professor of Engli sh at the University of Notre Dame. George De Vries, Jr., is professor of history at Northwestern College. Earl William Kennedy is associate professor of reli gion at Northwestern College. Lester ]. Kuyper is professor of Old Testament at Western Semin ary. M. E. Osterhaven is professor of systematic theology at Western Seminary. Clarence De Graaf is professor of Engli sh at Hope Coll ege. Lambert ]. Ponstein is associate professor of Bible and Religion at Hope Coll ege. Robert A. Coughenour is assistant professor of Bible and Religion at Hope Coll ege. Richard ]. Bates is minister of the Trinity Reformed Church in Grand Rapids. Bastian Kruithof is professor of Bible and Re li gion at Hope College. Paul Fries is professor of systematic theology at New Brunswick Theological Seminary. John H. Piet is professor of Engli sh Bible and Missions at Western Seminary. William VanderLugt is professor of psrchology at Hope Coll ege. Elton M. Eenigenburg is clean of Western Seminary. Herman ]. Ridder is president of the sem inaries.

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