Johann Arndt

Chapter 15 Johann Arndt

Thomas Illg

Johann Arndt has become well known as a Lutheran devotional writer. He composed extensive sermon collections on the Gospel pericopes of the church year, on the catechism, and on all the Psalms. Above all, his Vier Bücher von warhrem Christentum (Four Books on True Christianity) and Paradisgärtlein (Paradise Garden), a thematically outlined prayer book, were published in numerous editions and developed an extraordinarily wide reception history.1 They were translated into multiple European languages and also received at- tention outside of Europe.2 In the German-speaking region one finds numerous receptions of Arndt. One can mention not only the well-known Baroque poets Johann Rist, Sigmund von Birken, and Paul Gerhardt, but also—and not least—the Pietist Philipp Jakob Spener. In texts that Johann Sebastian Bach set to music, one can also find connections to Arndt. Bach’s private library in- cludes Arndt’s works.3 Arndt was esteemed as well in the sphere of mystical spiritualism, which lies outside of the Orthodox Lutheran tradition. Thus, one can refer to a twofold Arndt reception: one within the boundaries of confes- sional Lutheranism and the other outside of these boundaries.4 This diverse reception history has a correlation in the theological profile of his oeuvre. His theological program is not uniform in all points, due to the various traditions that Arndt received and adapted to his own purposes. Arndt utilized various medieval mystical authors in his works. He also edited and published such works. He refers to mystical topoi many times in his theological writings, as he seeks to lead his reader in the way of sanctifica- tion. But other theological traditions were also important for him. To depict Arndt simply as a mystic would therefore not do justice to his many-sided theological profile. Nevertheless, we know from his letter correspondence with Johann Gerhard that Arndt himself practiced a mystical devotion—he reports mystical experiences of God speaking to him inwardly.5

1 Two hundred and forty editions of both works are extant from before the end of the eigh- teenth century. Schneider, “John Arndts Vier Bücher von wahrem Christentum,” 197. 2 Wallmann, Der Pietismus, 40. 3 Leaver, Bachs theologische Bibliothek, 74–75, 184–85. 4 Wallmann, Der Pietismus, 43. 5 Schneider, “Arndt und die Mystik,” 240–42.

310 Illg

I Life and Work

Arndt was born on December 27, 1555, probably in Ballenstedt (Anhalt).6 He attended the Latin schools in Aschersleben, Halberstadt, and Magdeburg. In April of 1575, he matriculated at the University of Helmstedt and then continued his studies in Straßburg. On January 13, 1579, he moved to the University of Basel. Wittenberg is named in Arndt’s funeral sermon as an additional place of study; at present, however, we have no proof that he resided there.7 In Straßburg and Basel Arndt probably studied medicine especially. His teacher in Straßburg was Theodor Zwinger, who was open to Paracelsianism. Arndt’s relationship to Zwinger is attested to by a letter that Arndt wrote in September 1579. In the letter, he thanks Zwinger for acceptance into the more intimate Paracelsian circle and lauds his interest in Paracelsus as well as his virtuous life in the imitation of Christ. It is evident from this letter that Arndt saw an essential connection between natural philosophy and a devout way of life. For Arndt, the practice of the imitation of Christ was a necessary prerequisite to the attainment of scien- tific and spiritual knowledge. Here Zwinger served as a model.8 Arndt probably ended his studies in 1581, not achieving an academic de- gree. Arndt’s theological education was sufficient, however, to enter service as a pastor. After an examination before the superintendent he was ordained on October 30, 1584, in Bernburg. He first became a deacon in Ballenstedt, but soon moved into a position as pastor in nearby Badeborn. In 1590 Arndt departed Anhalt because Prince Johann Georg von Anhalt introduced the Reformed confession into his lands. Arndt came into conflict with the new baptismal liturgy, which dispensed with the exorcism that usually preceded baptism in Lutheran territories.9 He also disagreed with the Reformed view of images. Af- ter Arndt departed Anhalt, he refuted this view in his treatise Ikonographia (Iconography, 1596). In it he not only drew on the Lutheran tradition, especially as he learned it under Martin Chemnitz, but also on Paracelsian views.10 After his departure from Anhalt, Arndt continued his ministry in Quedlin- burg. Quedlinburg was not very far away, but it did not belong to Anhalt. In 1597 he published, along with the Iconography, an edition of the German Theology

6 On Arndt’s biography, see Schneider, “Arndt, Johann,” 146–49. 7 Schneider, “Johann Arndts Studienzeit,” 83–129; Schneider, “Noch einmal: Johann Arndts Studienzeit,” 130–34. 8 Schneider, “Johann Arndts Studienzeit,” 99–100, 126–27; Neuman, Natura sagax, 49. 9 Breul, “Johann Arndt und die konfessionelle Entwicklung Anhalts,” 54–67. 10 Schneider, “Arndt und Chemnitz,” 43–60; Steiger, “Nachwort,” 192–207; Kühlmann, “Johann Arndt und der Paracelsismus,” 217–26.