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Survey of Church History Survey of Church History Survey of Church History Church of Survey Survey of Church History CH505 LESSON 17 of 25 18th Century Renewal Movements Garth M. Rosell, Ph.D. Professor of Church History and Director Emeritus of the Ockenga Institute at Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts Greetings once again in the name of our Lord Jesus Christ. Let me invite you to join me in prayer once again as we begin. Let us pray. Eternal God, we give You thanks for the privilege of studying together, and we ask that by Your Spirit You would guide us in our thought together today, through Jesus Christ our Lord we pray. Amen. Today I want us to think together about the issue of church renewal, the possibility of spiritual revitalization within our local congregations, in fact, within our own lives, as well as within our denominations and larger church movements. There are a number of good sources for this kind of study. Those of you who are reading along with us in Latourette, volume 2, will want to look especially at pages 884-898 and again, 1001-1059. An especially good source for the study of renewal in the life of the church is Richard Lovelace’s [book] Dynamics of Spiritual Life, by InterVarsity Christian Fellowship Press. Many of you will want also to read the work of Philipp Jakob Spener, about whom we’ll talk in just a few moments. His [work] Pious Desires is one of the classics of that period of time, translated by Theodore Tappert [and published by] Fortress Press [originally in] 1964. You’ll find that edition, as well as a number of others, available in your library. Let’s begin our discussion with the matter of life cycle. All of us are familiar with the life cycle—birth, growth, maturity, decline, and finally, death. We all understand that in terms of the plants and life that is around us. We understand it in terms of our own lives. We see that process going on again and again, and it is a familiar one to us. What I’d like you to do with me today is to think about that life cycle in institutional terms because churches, individual congregations as well as denominations—and, in fact, religious movements—go through basically the same kind of life cycle: birth, growth and development, consolidation and maturity in their development, then often, decline and death. This death can come through internal stagnation. It can come via attack from the outside. But when it happens three possible things result: Transcript - CH505 Survey of Church History 1 of 13 © 2019 Our Daily Bread University. All rights reserved. Lesson 17 of 25 18th Century Renewal Movements The first is that the institution continues to struggle along, largely impotent, much like the valley of dry bones we have described for us in Ezekiel (Ezekiel 37:1-14). A second possibility is that the institution actually dies. And we have many illustrations across church history of movements, of institutions, that have come and gone. We know very little about them since history is by and large the story of things that lived, [things] that have tended to continue. The third option is that the institution is actually reborn or revitalized. We’ve seen that process, I think most of us, in terms of our institutional relationships. Some of us, in fact, find ourselves within congregations or denominations which seem very much like that “Valley of Dry Bones.” They’re still there. They still creak on, but the life is gone. There seems to be no flesh on those structures. The vitality of Christian faith and spirituality seems all too absent. The tendency of many of us confronted by that kind of reality has been to jump from our institution or our church or our structure to find something that’s livelier. So we look for another alternative. And some folk, in fact, make it a practice over their lives to go from one experience and expression of the faith to another, jumping here and there, always in search of something vital and alive. I would like to suggest a different possibility, particularly for those of you who are part of mainline American Christianity, a movement in its broad contours which has come upon hard times. In fact, virtually all of our so-called mainline denominations are now in decline with less money coming in, fewer missionaries going out, [and] smaller congregations in city after city. The tendency has been for us to jump from those into something that looks fresher, more vital and more alive. What I would like to suggest is that it is possible for those very institutions, as dead as some of them may appear to be, to find new life and vitality. And, in fact, we can pray for and work for that kind of renewal in the life of the church, and indeed, I think God calls us to do that. So let me encourage you, by looking back to history, to see where movements that have become somewhat formalized and stagnant, somewhat dead. [Those that] have been brought back to life and vitality from within by people who have prayed and worked toward that end and, by the grace of God, have experienced the renewing touch of God’s Spirit upon them. I want to use three examples that we are familiar with, because we’ve talked about these movements already, and then talk about how renewal came Transcript - CH505 Survey of Church History 2 of 13 © 2019 Our Daily Bread University. All rights reserved. Lesson 17 of 25 18th Century Renewal Movements to them. The three that I’d like to focus upon are German Lutheranism (remember that first great body that emerged out of the Reformation); English Anglicanism (the product of the great English Reformation); and American Puritanism (the growth and development of some of the early colonial religious life here in the new world). All three of these showed signs of decline, that life cycle moving to the other side of the hill, and yet all three of them had the joy of experiencing renewal from within—German Lutheranism, through the great Continental Pietist Movement; English Anglicanism, being renewed through the great Wesleyan revival and Methodism; and American Puritanism, being reborn and revitalized through the great American revival tradition. Let’s look at those three patterns together. And out of them, I think you’re going to find some great encouragement not only to remain within those bodies that may seem very formal and routine right now, but to work within those for renewal and genuine revitalization. It can come by the grace of God and through the power of the Spirit. Let’s begin with German Lutherans. Lutheranism, which had been such a lively and vital new force in the European scene, over the first few centuries gradually drifted toward, what is often called, Protestant Scholasticism. Jaroslav Pelikan describes this in his little book From Luther to Kierkegaard—the idea is that Lutheran thought which was vital and fresh in the 16th century increasingly came to emphasize right belief, a kind of assent to doctrine. And it came to rely upon formal structures to carry these principles through. In many ways, it had lost its heart, the centrality of that experiential faith in the living Christ. It is against that tendency that we see emerging, brought about through the power of the Holy Spirit, the movement that we know of as “Continental Pietism.” The origins of German Pietism were right within Lutheranism itself, and they focused around two major figures: Philipp Jakob Spener and August Francke. You can find these spelled out most clearly and powerfully in Spener’s little book Pious Desires. He published that in 1675. And in that book, you have a kind of manifesto for Continental Pietism. The stress there is upon personal conversion, the regeneration that goes on in an individual’s life as they confront the living Christ. It also stresses holiness in life, the hunger and a thirst for righteousness (and what theme could be more powerfully needed in our day than Transcript - CH505 Survey of Church History 3 of 13 © 2019 Our Daily Bread University. All rights reserved. Lesson 17 of 25 18th Century Renewal Movements that stress upon holiness). It stressed Bible reading and prayer. It stressed reform of the church and its seminaries, its training institutions. The stress was also upon lay leadership, the priesthood of all believers. They didn’t forget social responsibility. And, in fact, one of the major emphases of the early Pietist was upon the living out of the faith among the needy, the poor, those who were oppressed, those who had special concerns. There was a kind of disinterest also in Pietism concerning theological speculation, “theology for theology’s sake.” They were concerned about theology. That is, they thought about God and His relationship to His creation. But they were disinterested in simply playing games, in producing mental gymnastics relating to theological speculation. They stressed sanctification, perhaps even more in some ways than justification. They wanted to take sin seriously. They saw real evil as a part of the world. And they were concerned that Christians, and the Christian community in general, confront [evil] with the power of the gospel and the life changing work of the Holy Spirit. They gathered together in little associations of piety, Collegia Pietatis. These are Bible study groups. And you see emerging from those little studies some of the central elements of all renewal and reform in the church.
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