PIETISM AND METHODISM PIETISM AND METHODISM OR The Significance of German Pietism in the Origin and Early Development of Methodism ARTHUR WILFORD NAGLER Instructor in Church History, Garrett Biblical Institute. Evanston, III. NASHVILLE, TENN. DALLAS, TEX. ; RICHMOND, VA. PUBLISHING HOUSE M. E. CHURCH, SOUTH SMITH & LAMAR, AGENTS I9l8 COPYRIGHT7I9*I'»l ' BY SMITH & LAMAR 3fe FREDERICK CARL EISELEN Intellectual Mentor and Friend This Volume Is Grate- fully Inscribed PREFACE The seventeenth century was the age of Louis XIV. The eighteenth century was the age of the benevolent despots. The seventeenth century was the age of the devastations of the Thirty Years' War and of the hard-and-dry scholasticism into which the Protestant movement hardened. The eighteenth century was the age of the tremendous struggle be- tween England and France for colonial power in the Old World and the New and of that belief in an absent God and a self-sufficient man which we call Deism. The cool logic and the hard externalism of each age felt the quickening power of a vital reli- gious movement. The seventeenth century saw Pietism in Germany. The eighteenth century saw Methodism in England. The comparative study of these two movements suggests fascinating possibilities to the trained his- torical investigator. There are technical questions which bristle with interest and sometimes with diffi- culty. And the practical result of such a study should be a pro founder knowledge of each move- ment as seen in the light of the other and a fuller (3) 4 Pietism and Methodism appreciation of the place of vital piety in the life of the world. Dr. A. W. Nagler has made a careful and ade- quate analysis of the sources, he has classified his material with skill, and he has drawn his conclu- sions with caution and insight. Of course in an investigation covering so many details of historical scholarship there are sure to be differences of opin- ion among those best qualified to judge. Even at such points Dr. Nagler's patient research and the care with which he marshals his evidence will com- mand the respect of those who do not agree with him. It is not too much to say that his book is a definite contribution to our knowledge of the con- nections between the two movements. Lynn Harold Hough. CONTENTS Chapter I Page Introduction 7 Chapter II The Background of Pietism 18 Chapter III The Doctrinal Position of Spener 29 Chapter IV The Practical Religious Reforms of Spener 43 Chapter V Francke and Halle Pietism 57 Chapter VI The Background of Methodism 71 Chapter VII The Doctrinal Position of Wesley 82 Chapter VIII The Practical Religious Reforms of Wesley 104 Chapter IX Pietism and Methodism: A Comparative Study 120 Chapter X The Influence of Pietism upon Methodism 142 Chapter XI Methodism Independent of Pietism 160 (5) 6 Pietism and Methodism Chapter XII Pag* General Conclusion 176 Appendix Mysticism 181 Bibliography 186 Abbreviations 200 Pietism and Methodism CHAPTER I - Introduction The present treatise is an attempt to furnish ad- ditional data to a better appreciation of the position of Methodism in the history of Christian thought and life by viewing it from the standpoint of anoth- er movement to which it presents the most similari- ties. The. significance of Pietism in. the origin and development of Methodism may be viewed, in the first place, from the standpoint of these resem- blances. This will present the problem to what ex- tent they were due to mere coincidence and to> what extent due to influence exerted by the earlier upon the later movement. Each movement has been ex- haustively treated by hostile and by sympathetic his- torians, but little has been written about the bearing of one upon the other. A few scattered statements 1 comprise the extent of the discussion. A study of 1 Compare Loofs's article in Realency, XII., p. 75of. ; McGif- fert, Prot. Thought before Kant, chapter on Pietism ; same au- thor, Rise of Modern Religious Ideas, p. i5off. ; Overton, Evan- gelical Revival, last pages; Allen, Continuity of Christian Thought ; Dorner, Prot. Theol., parts dealing with Pietism and Methodism. (7) 8 Pietism and Methodism one movement in the light of the other is, therefore, justified, a view which the following considerations will serve to corroborate. The numerous revivals and reformations in Chris- tianity afford one proof for the continuity of Chris- tian thought and life. In every age there have lived those who have sought for something better in reli- gion, something deeper and truer to life, than the of- ficial organs of the Church commonly offered. This was nothing more than the longing to get back of the external and the stereotyped into the inner source of truth and life. The externals—symbols, formulas, rites, and ceremonies—originated in the noble purpose adequately to express and visualize Christian truth and life, and in this capacity they served as means to an end. But the danger has al- ways been to transmute the means into an end. When Christianity is viewed as the correct state- ment of truth, or when identified with the Church, with the Bible, or with the creeds, it may be sepa- rated from the life which it seeks to express and so become lifeless. A means which is useful when properly employed thus stifles what it was originally created to express. Instead of man's being brought into direct relations with God, he is told that his salvation depends upon his right relations to exter- nal media. > A protest invariably arises among those who are seeking something more vital and personal in religion, and this fact offers a partial explanation for the rise of such movements as Montanism, Mys- Introduction g ticism, Protestantism, Puritanism, Pietism, and Methodism. A study of any one of these in the light of one or more of the others will undoubted- ly furnish a truer perspective of its historical set- ting than could be obtained by studying it entirely alone. On the other hand, an extensive investigation of only one of these great movements is apt to produce an exaggerated idea of its importance. It would be easy to conceive an enthusiastic devotee of Hasidism proclaiming that the most important movement in modern religious life was the great Jewish revival of the eighteenth century in Poland. An overesti- mation of the relative importance of movements in the general history of religion often leads to the erroneous assumption that such movements were quite unique and unlike anything which happened elsewhere. As a knowledge of non-Christian reli- gions is conducive to a better understanding of Christianity, so a knowledge of the various move- ments within the Church itself affords the investi- gator a more just appreciation of each. An investigation of this kind will also cast light upon elements otherwise uncertain. Doubtful ques- tions might receive their solution as a result of sim- ple comparison. Some so-called original contribu- tions might find themselves relegated to the rubbish heap, a loss to some interests, perhaps, but with cor- responding gains to historical truth. Moreover, a historical criticism will be less apt to degenerate into io Pietism and Methodism 1 dogmatism. It is difficult for the investigator to be both impartial and sympathetic, and the danger grows when the interest is centered in a narrow field to the exclusion of all else. A student of one phase of religious life will thus find it practicable and profitable to relate his results to one or more similar or dissimilar tendencies, or, in other words, to study one upon the background of another. To keep the present subject within a definite com- pass certain restrictions are necessary. Methodism is by no means a historical magnitude concerning the meaning of which all agree. High churchmen who stand on the ground of the apostolic succession 2 generally deny it the right of being called a Church. W. H. Frere finds the essential mission of the evan* gelical revival in its work as a pioneer for the Catth olic revival of the followiing century, designating 3 the whole "Catholic-Evangelicalism." The word "Methodistic" is sometimes applied to certain char- acteristics of sects which had their origin in the Methodist revival or were merely allied to it in prin- 1 Ritschl's masterly work on Pietism has been objected to because of its alleged faulty interpretation of facts in the inter- est of dogmatism ;. and one is inclined to suggest that if he had investigated Methodism exhaustively, as Loofs has done, there would have been less cause for adverse criticism. On the other hand, some writers on Methodism dogmatically ex- aggerate the importance of that great revival, while others correspondingly minimize it, an error which might have been avoided had other similar movements been considered. S 3 I. Taylor, Wes. and Meth., 285ft". Eng. Ch. Ways, ygff. 1 Introduction 1 ciple. In this treatise the term "Methodism" will serve as the designation of that religious revival in England which justly claims John Wesley as its founder and which eventually developed into a sep- arate Church. The Evangelical party in the Angli- can Church, the Welsh revival and kindred phe- nomena, and so-called Calvinistic Methodism will not be considered, or, at most, will receive only brief mention. Just what constitutes Pietism is still a matter of ; dispute and will probably always remain so. The term is used in a narrow and in a broad sense. Sometimes it is applied to specific historical move- ments, at other times to all those tendencies which exalt feeling in religion and its practical phase to the depreciation of its intellectual content and its expression in ecclesiasticism.