CO:l\ CORDIA THEOLOGICAL MONTHLY

The Presence of Christ's Body and Blood in the Sacrament of rhe Altar According to Luther NORMAN NAGEL

The Theology of Communism MARTIN H. SCHARLEMANN

Thomas More and the Wittenberg Lutherans CARL S. MEYER

Pietism: Classical and Modem - A Comparison of Two Representative Descriptions EGON W. GERDES

Homiletics

Brief Studies

Book Review

VolXXXIX April 1968 No.4 Pietism: Classical and Modern A Comparison of Two Representative Descriptions

EGON \Y1. GERDES

nly a few years after Philipp Jacob the death of the pietistic student in 1689:l O Spener in 1675 published his famous Still in the same year he followed this up Pia Desideria,l his followers were labeled with a short poem on the Pietists in gen­ "Pietists." 2 The new name spread to Leip­ eraL 5 These two poems taken together zig, where under the leadership of August form the first document of our considera­ Hermann Francke a group of students met tion. in the Collegium Philobiblicum. They also The forms of Pietism as they developed were nicknamed "Pietists." 3 Then one of around Spener and Francke and for which the students suddenly died. His funeral Feller speaks are most adequately sum­ was the occasion for the Leipzig professor marized as classical Pietism. Perhaps one of poetry, Joachim Feller, to say a word should also include in this its WT" ...... ~m­ about the new movement with which he berg manifestation as best represented by was in sympathy. And so he became the Johann Albrecht Bengel. It is this type of first man to identify himself with Pietism Pietism that we take as the one side of in a positive sense. He wrote a poem on our comparison. What is excluded then are, first, the various forms of radical 1 For a critical edition see Philipp Jacob Pietism that also influenced to some degree Spener, Pia Desideria, ed. Kurt Aland, 2d ed. Nikolaus Graf von Zinzendorf and the (Berlin: de Gruyter, 1955). This edition is Moravians. The related semipietistic the basis for the English translation, Pia Desi­ deria by Philipp Jacob Spener-, translated, edited, movements of Methodism and the Great and with an Introduction by Theodore G. Tap­ Awakening are also excluded.6 All these pert (Philadelphia: Fortress Press, 1964). The introduction is very helpful for the historical 4 Quoted in full by Johann Georg Walch, context of the document. Einleitung in die Religionsstreitigkeiten det' 2 For the rise of the name "Pietists" see Evangelisch-Lutherischen Kirchen, von der Re­ Martin Schmidt's valuable introduction to the formation an bis auf ietzige Zeiten ausgefUhret, source book Das Zeitalter des Pietismus, ed. 1st ed., 1730; 2d ed., 1733 (Jena: Meyer), I, Martin Schmidt and Wilhelm Jannasch (Bre­ 548H. men: Schiinemann, 1965), particularly pp. 32 H. 5 Also quoted in full ibid., p. 579.

3 The events at Leipzig have been discussed 6 As to the various pietistic groups, their most recently by Erich Beyreuther, August Her­ differences and relations, the following articles mann Francke, Zeuge des lebendigen Gottes, in dictionaries give the necessary basic informa­ 2d ed. (Marburg: Francke-Buchhandlung, tion: Martin Schmidt, "Pietismus" in Religion 1961), pp. 61 H. i1~ Geschichte ttnd Gegenwart, ed. Kurt Galling (Tiibingen: Mohr, 1961), V, colI. 370-8l. This article recently appeared in English trans­ Egan W. Gerdes is professor of historical lation in The Encyclopedia 0/ the Lutheran theology at Garrett Theological Seminary, Church (Minneapolis: Augsburg, 1965). Cf. Evanston, Ill. Ernst Beyreuther, "Pietismus" in Evangelisches 257 258 PIETISM: CLASSICAL AND MODERN

early forms of Pietism of the late 17th ingful, let us present our documents in and early 18th centuries were revived, full. The 1689 poems by Joachim Feller though in different forms, in the 19th cen­ run as follows in a rather literal and non­ tury, even in various manifestations of rhyming English translation: revivalism or Neopietism.7 Wherever Pi­ The name of the Pietists is now known all etism is prevalent today, it is this 19th-cen­ over town. tury type that determines its life rather Who is a Pietist? He who studies the than classical Pietism. But we do not want Word of God to discuss the 19th century in its own right And leads also a holy life according to it. either. We rather wish to look at Pietism That is well done, well for every Christian. in its modern form, although it may be For this amounts to nothing if after the dependent on 19th-century developments. manner of rhetoricians In 1965 a Methodist minister, Charles And disputants one puts on airs in the Merrill Smith, became the spokesman for pulpit the antipietist party of the church. In his And does not live holy as one ought to, book How to Become a Bishop without according to the teaching. Being Religious 8 he gives an equally classic Piety must previously nest in the heart. definition of modern Pietism as Feller did It also builds ten times more than well­ -.,. -'GreIs, for classical T "~,w"'l. The mair ,. N e between th.... tI"ro is that Feller is pro­ Even all scholarship, it also is of profit here and there. pietistic whereas Smith attacks Pietism. Thus, because the deceased was, 1ll addi­ But this takes us into the actual com­ tion to several fine gifts, parison, which we will defer until we have And never-ceasing diligence, a good looked at the documents themselves. Pietist, In order to make the comparison mean- Therefore he is now also a good Quietist. Kirchenlexikon, ed. Heinz Brunotte and Otto The soul rests well in God, the body Weber (Gottingen: Vandenhoeck & Ruprecht, equally well in the grave. 1959), III, colI. 216-21. Kurt Aland, "Pi­ etismus" in Weltkirchenlexikon, ed. Franklin H. I have recently thought of the Pietists Littell and Hans Hermann Walz ( Stuttgart: here, Kreuz-Verlag, 1960), coIL 1151-56. A mod­ ern and extensive discussion of the history and And that in its basic meaning and apart theology of Pietism has not yet been written, from heresy. but the present writer is preparing A History And where is heresy? The name is not of Pietism for both a German and an American new, either, publisher. And useful, as one names the lawyers 7 For the revival movements of Neopietism after law. see Friedrich Wilhelm Kantzenbach, Die Br­ I myself will herewith admit without shy­ weckungsbewegung (Neuendettelsau: Freimund, 1957), and Ernst Beyreuther, Die Brweckungs­ ness bewegung, Fascicle R., xxxI, in Vol. 4 of Die That I am a Pietist without disgrace and Kirche in ihrer Geschichte, ed. Kurt Dietrich hypocrisy.9 Schmidt and Ernst Wolf (Gottingen: Vanden­ hoeck & Ruprecht, 1963). 9 The German original is given by Walch 8 Charles Merrill Smith, How to Become a as follows: Bishop without Being Religious (Garden City, Es ist ietzt Stadt-bekannt det Nahm der Pietisten, N. Y.: Doubleday, 1965). Was ist ein Pietist? def Gottes Wort studirt, PIETISM: CLASSICAL AND MODERN 259

The 1965 discussion of piety by Charles A genuinely religious man is, as the Merrill Smith is for our purposes sum­ sociologists would say, inner-directed. He marized in the following statements of his: has deep and abiding convictions usually derived from his faith in God and what Perhaps the best single word to de­ he believes to be God's will. Thus he is scribe the flavor of personality one must likely to be socially irresponsible, largely strive to achieve is "pious." This implies uninterested in the kind of impression he that the preacher will gather up in him­ makes on people, often involved in un­ self a host of qualities and characteristics popular causes. He tends to be a crusader, and distill them into an esssence which frequently intolerant of what he conceives he exudes at all times, and which adver­ to be injustice or evil. Unfortunately he tizes unmistakably that there is a man of much prayer and meditation and lofty is usually tactless, making enemies un­ necessarily and thus becoming an embar­ thoughts, a man who has disentangled rassment to the church. himself from the secular, soiling concerns which obsess men - in short, a clergy­ ... He is the fellow who gives rise to man. the suspicion that the church is socialistic and brings the whole clerical profession into disrepute .... Here we must pause to make a distinc­ The pious man, on the other hand, tion betwen "religious" and "pious." seems more religious to the layman than the religious man because he tries very und nach demselben auch ein heilig Leben hard to fit the image that laymen conjure fiihrt. Das ist ia wahl gethan! ia wahl van ieden up when they think of "preacher." Christen. Denn dieses machts nicht aus, wenn man nach Rhetaristen You see, as ourselves we have tastes, preju­ Und Disputanten Art sich auf der Canzel dices, habits, manners, idiosyncrasies which ziert, often are directly opposed to the pious Und nach der Lehre nicht lebt heilig, wie image we must strive to create, and if we gebiihrt. permit their expression, they will ruin the Die Pietat die muss voraus im Herzen nisten. Die baut auch zehmal mehr, als wohlgesetzte image. No one is naturally pious. It has Wort, to be learned.... 10 Ia alle Wissenschaft, sie nutzt auch hier und dart. In the following comparison of classical Drum weil der Seelge war bey mancher schonen and modern Pietism we want to restrict Gabe, ourselves to a consideration of the docu­ Und nimmer miidden Fleis, ein guter Pietist, So ist er nunmehr auch ein guter Quietist. ments offered. It must be granted that Die Seel ruht wahl in Gatt, der Leib auch such a procedure involves the great danger wahl im Grabe. of eisegesis. On the other hand, it can, Ich habe iiingst gedacht der hiesgen Pietisten, however, also be legitimate if the docu­ Und zwar im Grund Verstand und sander ments are indeed summary statements. Ketzerey. Und wo ist Ketzerey? der Nahm ist auch nicht A word of explanation may therefore be neu, in order. Although we shall concentrate Und brauchbar, wie man nennt von Jure die on the actual wording of the documents, Juristen: Ich selbsten wil hiemit gestehen ohne Scheu, we will be interpreting them out of an Dass ich ein Pietist ohn Schmach und heucheln sey. 10 Smith, pp. 2-4 passim. 260 PIETISM: CLASSICAL AND MODERN

assumed and presupposed wider context. Beyond the use of terms, however, we Thus when saying "Feller," we actually have to ask for their meaning. Thus we have the overall labors of Spener, Francke, have to say, in the second place, that and Bengel before our eyes. And when neither Feller nor Smith created the term we speak of "Smith," we really do not "pious." They both inherited the concept only mean the whole of his book but all together with the derogatory meaning it his sympathetic readers as well, who mostly already carried. Both have to reckon with agree with the author's analysis though the fact that the term "pious" is used as perhaps not with his results. In each case a label meant to create an image. Granted, where an assertion is made, not only one it is Smith who introduces the idea of but many "proof-texts" could be cited in "image" into his definition of pietism. Fel­ substantiation of the points in question. ler does not have the word, but he certainly A cumbersome listing of them is dispensed has the thing. Furthermore, only two years with because it is felt that both authors, after the publication of Feller's poem, even whether by choice or by chance, have in­ the term as such appeared. The Halle pas­ deed succeeded in focusing on the issues tor Albrecht Christian Roth (it is believed at stake, in comprising them in the form of that he is the author) published anon­ nutshells, in establishing in the offered ymously in Latin and Gennan. his accusa­ texts prisms through whicl-. ,,11 the li~h .. tions ag"!~~~ Pietism under the very title that can be shed on the subject must pass. Imago PietiJmiP So we do have classical Thus both the assumed context and the Pietism struggling with the image prob­ representative character of the documents lem as well. This means for our compari­ encourage us to think that we are still son that actually both Feller and Smith dealing with proper exegesis. are aware of the label and image quality In comparing the two documents, we the concept of Pietism carries. They fur­ shall first pay attention to the general out­ ther agree in that both of them attempt look and then comment on particular ob­ to get rid of the derogatory label and the servations. To begin with the general out­ misconception the image carries. They dif­ look, what makes a comparison of the two fer, however, in the procedures with which descriptions interesting is that, in the first they go about their tasks. Feller on the place, both of them do raise the question one hand does not see anything wrong of piety. They even use the same terms. 11 The Latin title is: Imago Pietismi, hoc est, There is only one slight difference between Brevis deUneatio abUSIon et e1'rorum, qui Pi­ them, which is however of no consequence, etismum, barbare quidem, sed /ortassis jure sic dictum, constituere dicunter ... , [sine loco} in that Feller prefers the nouns. He speaks 1691. The German title is: Bbenbild der Pi­ of "piety" and "the pietist" or "the pi­ etisterey, das ist: Bin kurtzer Abriss deY Miss­ etists." Smith on the other hand limits brauehe und Irrthiimer, auff we/ehe sich der Pietismus griinden soll, 1691. Klaus Depper­ himself to a discussion of the adjective mann, Der hallesche Pietismus und der preus­ "pious," be it with or without quotation siehe Staat 1mter Friedrich III. (I.) (Giittingen: marks. Fundamentally, however, they work Vandenhoeck & Ruprecht, 1961), apparently quotes from another German edition which has with the same concept. Therefore, we in its main title: Imago Pietismi: Ebenbild des have thus a basis for comparison. heutigen Pietismi. Cf. ibid., p. 180. PIETISM: CLA.SSICAL AND MODERN 261 with "the name" as such. He thinks it is spiritual man. What is meant is the gen­ useful just "as one names the lawyers after uine spiritual man, who as such is to be law." Thus he can find it easy to identify distinguished from the "phony" nonspir­ himself as a Pietist and give this term itual man. That this is what both authors a positive interpretation. For Smith, how­ have in mind is indicated when Smith ever, the term is far too negatively loaded. says that he is concerned "to make a dis­ He cannot embrace it any longer in a tinction between 'pious'" and its contrary. positive sense. Thus he has to introduce Feller puts it in the form that he had an alternative. The alternative, he hopes, "thought of the Pietists" and that "in its will help him get rid of "the flavor" of basic meaning." the term "pious." Thus we can summarize The last point leads us now to the basic our findings at this stage by saying that orientation of the two authors which, in neither Feller nor Smith shut their eyes the fourth place, has to be spelled out. to the fact that "pietism" or "piety" are We have seen that both are aware of the mocking words. But to the questions raised image quality of Pietism as it is presented thereby Feller answers: Let us not subscribe to them. Both think that the picture drawn to the derogatory meaning of pietism, but is wrong. Feller opposes the Imago Pi­ define piety positively. And for the nega­ etismi as presented orthodoxy. Smith tive alternative, let us introduce a new by term. Smith's answer, however, is: Let us opposes "the pious image" of what to the subscribe to the derogatory meaning of layman "seems more religious" than true piety and define piety negatively. It is for religion itself. Both are working to sup­ the positive alternative that we should in­ plant the wrong image by the right thing. troduce a new term. This difference re­ The genuine spiritual man is in Feller's flects the dilemma in which every student definition "a Pietist without disgrace and of Pietism finds himself. In the attempt hypocrisy"; he is in Smith's eyes "a genu­ to preserve the good points and throw out inely religious man." Thus for Feller the the evil ones, can we still accept the ter­ piety of the Pietist is positive. The nega­ minology of tradition? 12 tive opposite is seen as "orthodox." The Thus far only the surface has been specific historical connotations given to touched. Both Feller and Smith want to this term are those of a dead, stiffening, dig deeper. They do this, in the third and stifling Protestant scholasticism that place, by giving their distinctions between has abstracted doctrine from life.13 It is the "good guy" on the one hand and the "bad guy" on the other. It may be ad­ 13 The most recent study of the relationship between Orthodoxy and Pietism is the work by visable to introduce here a third term Hans-Martin Rotermund, Orthodoxie und Pi­ that neither one of them employed: the etismus, Valenti.n Ernst Loschers "Timotheus veri-nus" in der Auseinandersetzung mit det 12 For a modern discussion see, for instance, Schule August Hermann Franckes (Berlin: Evan­ the two articles by Kenneth J. Foreman in The gelische Verlagsanstalt, 1959). See particularly Presbyterian Outlook, "What We Lost When pp. 7 f. and 12-16. Since Rotermund deals We Ditched Pietism" (Jan. 18, 1965), p.9, primarily with the Halle type of Pietism, he and "More We Lost When We Ditched Pietism" may be regarded as implicidy also speaking for (Feb. 15, 1965), p.9. Joachim Feller and vice versa. 262 PIETISM: CLASSICAL AND MODERN

through these glasses that the classical Pi­ it is there. He would say, "I am no Pietist etist looks. but a religious man." For Smith the term pietist, whether The difference in the understanding of with or without quotation marks, is always terms makes us raise, in the fifth place, on the negative side. The positive op­ the question of the elements of comparison. posite is the concept of "religious." This For when one wants to compare, for ex­ carries with it, naturally, specific contem­ ample, two dogs, one cannot compare the porary connotations. It is meant in the head of the one dog with the tail of the positive sense in which it is generally ap­ other. This would be the case if we com­ plied in the English-speaking world.14 That pared Feller's positive understanding with means it does not carry the flavor of the Smith's negative understanding of piety. Neoorthodox negative understanding of One must, therefore, rearrange and com­ religion.15 Both authors subscribe to their pare first the positive elements with each concerns also personally. Feller confesses other, that is, Feller's positive concept of very bluntly "that I am a Pietist" and not piety with Smith's positive concept of re­ an orthodox. In Smith the personal con­ ligiosity. Then, second, one can compare fession is more implicit than explicit, but the negative elements if that is possible. This would entail a contrast between Fel­ 14 Thu5 -:-7ebster's 1

higher than ordinary, be it scholarship or In discussing the motivations underlying lofty thoughts. In so doing he embraces the conduct of the spiritual man, Feller an attitude of a neutral observer concern­ and Smith agree on one score and disagree ing mundane matters. He is interested in on another. They agree in that both of "pure" scholarship rather than the "ap_ them claim for the spiritual man an in­ plied" science of caring for people. He is ward motivation for his outward behavior. "disentangled" rather than "involved." He This is precisely the distinguishing mark really has no relationship to what Feller from the orthodox or pious man in the calls "life" and what Smith specifices as negative sense of the word who was mo­ "secular concerns." tivated only externally. What Smith calls What can be said, in the third place, "inner-directed," Feller describes in flowery about the genuine spiritual man? What words: "Piety must previously nest in the is his character, how is he motivated, and heart." So both see for genuine spiritual­ how does his conduct result from this? ity a process from the inner man to the When discussing the character of the spir­ outer. Neither the outer man nor the itual man, Feller speaks of his "name," inner man can be dealt with in isolation whereas Smith refers to his "personality." from each other. Nor should the one-way This should not mislead us, for both the road from the inner man to the outer man name and the personality point back to be turned upside down so as to make man man as a person. It is this man as a person in his decisions dependent on his surround­ of whom both authors depict individual ings. traits of his character. Here, however, they But one other question remains. Given differ. Feller sees the genuine Pietist as the great importance of the inner motiva­ a man of natural endowments who over tion, how can one describe it more closely? and above is also "a good Pietist." In other It is here that the authors differ. Feller words, his spirituality does not conflict with reiterates the Lutheran, even orthodox his "several fine gifts" and his "never ceas­ stand, of sola ScriptU1"a, which developed ing diligence." With Smith it is different. into the kind of Biblicism that became so To him religiosity, because of its later-to­ typical of PietismP For Feller the genu­ be-discussed motivation, puts man into a ine Pietist proceeds from "studying the conflict situation. His nature is not seen, Word of God." This Word of God, we as in Feller, in essentially positive terms. may interpret in the light of classical Pi­ It is rather negatively described as "tastes, etism, is understood as the living Christ prejudices, habits, manners, idiosyncrasies." as witnessed to by the writers of the New

Religiosity exists in spite of these adjec­ 17 The most prominent fruit of this branch tives. We see that the orientation for the of Pietism is Johann Albrecht Bengel, the father description of the character is different. of Wiirttemberg Pietism, not only with his Gnomon Novi Testamenti of 1742 but with an Feller speaks of nature in its fine aspects, impressive list of other exegetical works that Smith sees its irritating points. Feller sees are still consulted by Biblical scholars. For a the harmony between nature and spiritu­ list of his works see Ernst Ludwig, SchriftvBr­ standnis und Schriftauslegung bei Johann Al­ ality, Smith sees the clash. Is Feller more brecht Bengel (Stuttgart: Scheufele, 1952), Roman Catholic, Smith more Protestant? pp.7 f. PIETISM: CLASSICAL AND MODERN 265

Testament and then elaborated in the con­ ally, the short quotations given are not fessions of the church. Feller himself un­ sufficient to substantiate these claims. One dergirds this definition by his reference to might therefore ask one critical question, "the teaching" at large. This indicates that namely, whether or not each of the authors he shares the stand of Lutheran Pietism, would not somehow imply the stance of that Luther's reformation of doctrine can­ the other. Does Feller, for instance, in in­ not be abrogated. It is the first reforma­ sisting on the Word of God think of the tion on which now the second reformation, subjective way in which the individual be­ namely, the reformation of life, should liever claims it for himself? Does Smith, be built. IS Together with Luther, however, on the other hand, perhaps ground his con­ the authority of the Word of God, in the cept of faith in the objective proclamation understanding outlined, is taken to be an of the Word of God? objective starting point for the Christian.19 Motivation leads to conduct. And con­ Here we hear the different voice of Smith duct is indeed the core of the interest of enter. For he sides more with an Amer­ the Pietist Feller and the anti-Pietist Smith. ican Free Church persuasion as it is based Here they join hands again. But to say it on subjectivism and individualism. Smith once more, neither mere externalism nor defines the motivation of the spiritual man mere internalism are advocated, but the as "deep and abiding convictions," a favor­ proper relationship from the inner to the ite subjectivistic expression of the Anabap­ outer man. To the actions in which the tist tradition. He describes the spirituitl religious man is involved, he is led by his man's motive of "faith in God" as "what motives. Or, as Feller says, he lives "ac­ he believes to be God's will." In this cording" to his motives. Now, what is the he seems to be close to radical Pietism resulting conduct? Feller has one sum­ as it builds on a spiritualism of a direct marizing term for it. He calls it "holiness." instruction by the Divine. Thus we may The spiritual man "leads also a holy life" be left with the contrast between objec­ just as much as his opposite "does not live tive Word versus subjective faith. Natur- holy as one ought to." Smith has no one word to describe the attitude of the spir­ 18 The foundations for this attitude have been laid by Spener himself in various writings itual man. But we could summarize his and further developed by Francke. For a general various statements by defining the true orientation see Martin Schmidt, "Spener und spiritual man as "an unpopular crusader Luther," Luther-Iahrbuch, XXIV (1957), 102 to 129; and Erhard Peschke, Studien zur Theo­ for justice and the good." In the way /ogie August Hermann Franckes (Berlin: Evan­ Smith puts it, the spiritual man is "often gelische Verlagsanstalt, 1964), pp.142-44. involved in unpopular causes," he tends 19 This argument shows how much classical to be a "crusader," he is "frequently intol­ Pietism owes to Luther and subsequent Lutheran Orthodoxy with its sola Scriptura principle. Al· erant of what he conceives to be injustice though this type of Pietism may not be as con­ or evil." The question we have to ask is sciously confessional as Lutheran Orthodoxy, it whether or not Feller's "holiness" may is yet as consciously Lutheran. In its course it correspond to or at least imply Smith's reinterprets the Lutheran stand in nonconfes­ sional terms, a praxis that became typical for all "unpopular crusader for justice and the forms of Pietism and their doctrinal flexibility. good." 266 PIETISM: CLASSICAL AND MODERN

This is indeed the case. Although Feller We therefore ask, in the fourth place, does not discuss in his poems the disagree­ for the various relationships of the spir­ ment of the classical Pietists with the itual man. How does he relate to other world, yet he stands in a tradition that is Christians, to the official church, and to very critical of the world to which the the world at large? As far as other Chris­ Christian has to stand in contrast precisely tians are concerned, Feller sees the spir­ because of his unpopular stand for justice. itual man in a positive relationship to To turn the argument upside down, one them. As a matter of fact, he thinks of would assume that Smith, a Methodist, the genuine Pietist as a pattern for others. would not hesitate to adopt Wesley's term What he does "is well done, well for every "holiness," correctly understood, as a de­ Christian." Smith disagrees. For him the scription of the conduct of the religious religious man is precisely he who does not man. Thus we may have succeeded in fit the pattern set by others. He does not establishing a correlation between Feller "fit the image that laymen conjure up." and Smith so far as the aspect of a spiritual He not only is "opposed to the pious man's conduct is concerned. As to another image," he "will ruin the image." How can aspect, however, namely that of the effect one reconcile these opposing views? The of spirituality, their views are incompatible. key lies in different uses of the pattern For Feller thinks with late 17th-century idea. Feller looks forward from the con­ Protestant theologians of spirituality in its duct of the spiritual man to the possible constructive, or as the Pietists would say, conduct of others. And thus he would ac­ "edifying" quality.20 Thus he claims that cept a pattern relationship. Smith, how­ the genuine Pietist "builds ten times more ever, looks backward from the conduct of than" his counterpart, namely, precisely the spiritual man to the actual conduct of through his piety. Smith on the other hand others. This is why he cannot accept a cannot see any immediate positive result pattern relationship. From this, however, of the attitude of the religious man. Quite we may deduce that were these twO the contrary. To him genuine religiosity working on the same level they would proves to be a stumbling block. For the probably agree. For both could say that religious man is "socially irresponsible," the Christian disagrees with patterns set he is "uninterested in the kind of impres­ but creates new patterns to be followed. sion he makes." Yes, he is even "making Pietism was never more than one party enemies unnecessarily." In order to under­ among others in the church. This holds stand this difference more deeply, we have true for classical Pietism as well as mod­ to go beyond a characterization of the spir­ ern Pietism.21 Thus it is understandable itual man in isolation. that both Feller and Smith in their appre­ 20 This is such a widespread term in Pietism ciation of the derogatory application of the that it would be too much even to begin to term pietism proceed from a critical atti- quote examples. But let it be noted that the German equivalent of "edifying," erbaulich, is 21 This is pointed out especially by Kurt perpetuated in the German word for "devotional Dietrich Schmidt, Grundriss der Kirchenge­ literature," Erbauungsliteratur, the type of litera­ schichte, 3d ed. (Gottingen: Vandenhoeck & ture in which all kinds of Pietism abound. Ruprecht, 1960), p.4DS. PIETISM: CLASSICAL AND MODERN 267 tude toward the existing church. Both interpret these few statements. It seems, authors realize that the genuine spiritual however, that Smith's interest is in this man is for wide stretches out of touch regard greater than Feller's. Feller saw the with the official, organized, institutional spiritual man primarily in his own being church. One may even call this a conflict and in the context of the church. Smith situation. Where Feller and Smith dis­ sees him in the context of social questions. agree is at the point of whether the con­ Not only does Smith consult "sociologists" flict between the spiritual man and the and speak of the "social irresponsibility" official church should be or not. Feller of the spiritual man; he also can think of seems to indicate that the conflict should a "socialistic church." All this points to not be. At a time when Pietism was ac­ the modern conception that the spiritual cused of heresy he likes to discuss it "apart man has to live his life as an apostolate from heresy." For he feels the essential among the "secular soiling concerns" of church-relatedness of the religious man. the people of this world. Feller would This is why he asks, "And where is her­ probably also subscribe to this, although he esy?" In other words, the classical Pietist would not use such strong language. He wants to live within the official church. rather refers to the life of the Pietist only This is what disl~LlbU~'~!"~ ~!~!H from the as one being led "here," but he hi ~ns to radical Pietist. Smith on the other hand add that it has implications '-.. J for seems to accept the fact that the conflict be­ "there." And thiS leads us to our final ob­ tween the official church and the religious servation. man is unavoidable. The spiritual man, he In the fifth place the dimension of hope claims, is an "embarrassment to the must be mentioned. Feller comments on church." He "gives rise to suspicion" on this in a more detailed way than Smith the side of the church. And the conflict does because of the historical occasion for even extends to those who hold offices in his poems. He speaks of "there" because the church, for the spiritual man "brings he has to speak of "the deceased," who is the whole clerical profession into disre­ "now" changed into a "Quietist." Let us pute." May these latter statements again remark at this place that there are indeed reflect more of a Free Church stand that historical connections between Roman thinks from the individual toward the Catholic "Quietism" and Protestant "Pi­ church, rather than something of the cor­ etism." 22 And the opponents and critics porate character of the church concept as accused Pietism of Roman Catholic lean­ the Pietists inherited it and tried to retain ings, possibly of a heretical nature, not it albeit blending it with other elements? without justification.23 Here Feller takes For what is at stake here is indeed a com­ pletely different understanding of the 22 For a summary of these connections see Schmidt-Jannasch, pp. 30 f. church, the institutional church redeemable 23 The various arguments in this direction on the one hand and the church totally have been collected and elaborated by Albrecht alienated from reality on the other. Ritschl, Geschichte des Pietismus, 3 vols. (Bonn: The relationship of the spiritual man to Marcus, 1880, 1884, 1886). His understanding and critique of Pietism is built on the concept the world at large is mentioned only in of its essential return to Roman Catholic ele­ passing. We should be careful not to over- ments. 268 PIETISM: CLASSICAL AND MODERN

the sting out of this accusation by taking studied, one should make clear in which the concept of quietism out of a life situa­ sense one applies the term, positively or tion and putting it into a death situation. negatively. But beyond this formal point The Pietist is a Quietist because "the soul there is a material point at stake. In its rests well in God, the body equally well in quest for spirituality any type of Pietism the grave." Thus Pietism, rightly under­ has a twofold concern. It wants to sep­ stood, leads for Feller to Quietism rightly arate the "genuine" from the "phony" by understood. Genuine Pietism, Feller would insisting on a proper relationship between say, is not only an ars vivendi but also an motive and conduct. These are indeed the ars moriendi, or it "is of profit here and elements of what we woud call a theology there." This is indeed a Pietistic common­ of spirituality. Thus spirituality is charac­ place. terized both as principle and attitude. It is The profit motif implies the all-too­ a concept of transition forming the link familiar question, "What do I get out of between dogmatics and ethics. It is, so to it?" And Feller is indeed serious that speak, the great transformer from the genuine piety "amounts" to something. vertical into the horizontal line. We can­ Smith, on the other hand, cannot see any not be satisfied with a discussion of the reward for genuine religiosity as such. For God-man and man-God relationship. Nor him it is indeed only false piety that has is it sufficient to discuss the man-man rela­ any reward, however questionable this re­ tionship. W e like to see how the God­ ward may be because it is success only man and man-God relationship is genu­ here and now. Who is right and who is inely transposed into a divine man-man wrong? Does it payor not, we would say, relationship. This is precisely the concern to live ethically? One may not be able to of Pietism. And therefore, whether we answer this question, but one can clearly like the name or not, its concern will stay see that Feller's attitude is much closer to with us though we may have to change the Roman Catholic stand that salvation the wording. Is not our case study a proof depends not only on faith but on a faith of this? The very necessity that we had to formed by love. Thus ethics do enter the compare Feller's concept of piety with its realm of eschatology: works are the basis contrast in Smith's understanding and of the final judgment. For Smith, how­ Smith's concept of piety to Feller's under­ ever, the Protestant principle is still valid standing of its contrary shows that the that we are justified by faith only. Works problem of Pietism may to a large extent have to follow spontaneously and do not be a semantic one. So Charles Merrill enter into the question of our salvation. Smith has fought modern Pietism with Thus ethics do not contribute to a life weapons that he took out of the arsenal after death. of classical Pietism. Is this not a com­ Let us make some final statements. The monly accepted practice today? first thing our study has shown is that whenever the phenomenon of Pietism is Evanston, Ill.