Pia desideria

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Joe Smith. In this foundational text of Pietism, Spener addresses the spiritual depravity of the Lutheran church in his day. A wee bit antisemitic and anti-Catholic, as Lutherans are wont to be , but his proposals to enliven the Church are as relevant today as they were in the seventeenth century. Although written to a very different milieu, this book has a lot of great practical wisdom for today.

In Spener's time, dead orthodoxy was the primary enemy of faith. Nowadays it's the opposite. Nevertheless, Spener's proposals for enlivening the Lutheran church of his time provide some corrective to the opposite extremes of contemporary evangelicalism as well as a corrective to those of us who would swing back to dead orthodoxy.

Pia Desideria is defiantly a "eat the meat and spit out the bones" kind of book, but, man, does Spener sound like he is critiquing modern conservative Lutheranism. Worth reading. Luke Hillier. He critiques clergy whose lives reflect a self-serving, worldly spirit and have not experienced genuine transformation by the Holy Spirit. This has resulted in the wider contingent of Christians reflecting such lukewarm faith, as evidenced in part by their indulgences of sins related to drunkenness, self-serving lawsuits, failure to share wealth, and lackluster service to God.

He offers a series of proposals to rectify this: incorporating more engagement with Scripture, both individually and collaboratively; enactment of the priesthood of all believers among lay congregants; valuing orthopraxy alongside orthodoxy; engaging nobly and lovingly with non-Protestants so as to present a better witness; appointing ministers with Christian character and emphasizing that in their schooling; and prioritizing equipping ministers for practical ministry, with an emphasis on edifying preaching.

I honestly enjoyed it a fair bit more than I expected, though it registered through a different lens for me than Spener likely anticipated. At the core of his argument, I hear him arguing that Christians ought to practice what they preach or hear preached , that it -matters- what we do with our lives.

Obviously, as the founder of pietism, his emphasis was more oriented towards one's personal, individualistic conduct —— what we might consider one's holiness or morality. There are hints of that, for sure, when Spener lambasts Christians who hoard their wealth and withhold their service to their neighbor. But it's not lost on me that there are many other systemic sins Spener is ignorant to anti-Semitism and a hatred of Catholicism are on full display here , revealing how he's failed his own standard.

However, his point wasn't necessarily to claim perfection, but to charge the church to pursue it. We may have different visions for what that means, but I share in his hope for Christians to live in radical alignment with the Gospel and his lament that this is yet to be the case. Sharon Barrow Wilfong. Spener wrote his treatise on Christian living in but he might have written it today.

In it he admonishes the Church on not conforming to the world and how much the Christian body has, in fact, rendered itself almost indistinguishable from non believers in how they think, conduct their lives or ignorance of doctrinal truth. It's a short, readable book and I highly recommend it. Benjamin Glaser.

I'm a sucker for good Pietism. Writing as he was in the context of post-Lutheran Reformation Germany in which the State controlled the life and politics of the Church, one can understand his irenic approach and heartfelt appeal to heartfelt religion.

It is well written. His writing reveals a man of humility and generosity. He has a genuine man-crush on both Luther and Johann Arndt, the Lutheran mystic who was his most immediate influence whom he also believed to possess the spirit most representative of the best of what Luther himself represented. That said, I still find the language so E vangelical as to be unhelpful in the broader context of Christian spiritual development. He is so driven by biblical and preaching concerns as to be utterly dismissive of that more imaginative mystical spirit of pre-Reformation Christianity he so ardently seeks to escape.

Although he quotes some of the early Patristics, like many Reformers and Reformer-friendly theologians, he effectively discounts over five hundred years of Christian, albeit Catholic, theology and Christian practice upon which Luther himself was founded and in which he was so deeply rooted.

I see here the beginnings of the feel good e vangelicalism we are forced to endure in the modern era. It is a pool far too shallow to contain the mysteries of faith and Spirit. Journeys of faith become journeys of assent, even as he makes the case against as much. If I'm too stupid to understand Bible readings or sermons; if I'm deaf and can't hear them; if I just don't care to, I'm out of the club. Faith as something meant to save me, not form me.

Religion is rent from the soul and placed in the head and heart. If I can't think it or feel it sufficiently I am apparently a polemicist, a heretic, or worse. Spener sets forth six concrete measures for church reform. In brief these are:. A more serious attempt to spread the Word of God. Pastors should preach from the entire Bible and Christians should meet in small groups to study the Bible.

The Lutheran doctrine of the priesthood of all believers should receive a new emphasis. The differences between the laity and clergy should be minimized. The clergy in particular should recognize that their calling involves Bible study, teaching, reproving and consoling and a personal, holy life. More attention should be given to the cultivation of individual spiritual life. Love for God and man should take priority over theological disputes.

Knowledge is secondary to practice. Truth is not established in disputes but through repentance and a holy life. In the section reprinted below from his fourth proposal, Spener discusses a proper attitude to religious disputes. It was an age of religious controversy, and opponents were usually treated with invective and insult. In sharp contrast, Spener affirmed that truth is established not in disputes, but through through repentance and a holy life.

We must beware how we conduct ourselves in religious controversies with unbelievers and heretics. We must first take pains to strengthen and confirm ourselves, our friends, and other fellow believers in the known truth and to protect them with great care from every kind of seduction. Then we must remind ourselves of our duty toward the erring. We owe it to the erring, first of all, to pray earnestly that the good God may enlighten them with the same light with which he blessed us, may lead them to the truth, may prepare their hearts for it or, having counteracted their dangerous errors, may reinforce what true knowledge of salvation in Christ they still have left in order that they may be saved as a brand plucked from the fire.

In the second place, we must give them a good example and take the greatest pains not to offend them in any way, for this would give them a bad impression of our true teaching and hence would make their conversion more difficult. In the third place. At the same time we should indicate decently but forcefully how their errors conflict with the Word of God and what dangers they carry in their wake.

All of this should be done in such a way that those with whom we deal can see for themselves that everything is done out of heartfelt love toward them, without carnal and unseemly feelings, and that if we ever indulge in excessive vehemence this occurs out of pure zeal for the glory of God. Especially should we beware of invectives and personal insinuations, which at once tear down all the good we have in mind to build.

If we see that we have made something of a beginning in this fashion, we should be so much the more energetic in advancing what has begun, perhaps with the assistance of others. On the other hand, if we see that they have been so captivated by their preconceived notions that, although we perceive in them a disposition to serve God gladly without being able for the present to comprehend what we have said, they are to be admonished at the very least not to slander or speak evil of the truth which they have heard from us, to reflect further on the matter in the fear of the Lord and with fervent prayer, and in the meantime to try seriously to advance in the truth and to serve their God according to the practical principles and rules of conduct which most people who call themselves Christians have to some extent in common.

To this should be added, in the fourth place, a practice of heartfelt love toward all unbelievers and heretics. To insult or wrong an unbeliever or heretic on account of his religion would be not only a carnal zeal but also a zeal that is calculated to hinder his conversion. A proper hatred of false religion should neither suspend nor weaken the love that is due the other person. It is true that defense of the truth, and hence also argumentation, which is part of it, must continue in the church together with other things instituted to build it up.

Before us are the holy examples of Christ, the apostles, and their successors, who engaged in disputation—that is, vigorously refuted opposing errors and defended the truth. The Christian church would be plunged into the greatest danger if anybody wished to remove and repudiate this necessary use of the spiritual sword of the Word of God, insofar as its use against false teachings is concerned. Nevertheless, I adhere to the splendidly demonstrated assertion of our sainted Arndt in his True Christianity.

An unchristian life leads to false doctrine, hardness of heart, and blindness. I therefore hold 1 that not all disputation is useful and good. For all knowledge which we take from the Scriptures with our own natural powers and merely human efforts, without the light of the Holy Spirit, is a carnal wisdom, else we would have to say that reason is capable of divine wisdom. What is to be expected from such disputants?

How often is unholy fire brought into the sanctuary of the Lord? But such sacrifices are not pleasing to God. On the contrary, they call forth his curse, and nothing is achieved by such disputing. How often is the principle of such disputation not investigation and discovery of truth, but rather obstinate assertion of what has once been proposed, reputation for a shrewd intellect and for ingeniousness, and conquest of an opponent, no matter how this is achieved?

An opponent is so annoyed by this that, although he may not be able to answer, the manner of proceeding against him, the carnal emotions, the insults, and the like, all of which are observed and all of which savor of natural man, hinder the hoped for conversion. If one were properly to investigate the disputing which has been going on, one would find now this and now that to be at fault.

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Claude os, aperi oculos. Claudi vicinus claudicat ipse brevi. Cogitationes posteriores saepe sunt meliores. Cogitationis poenam nemo patitur. Cogitato quam longa sit hiems. Cogito, ergo sum. Cognosce te ipsum.

Colubra restem non parit. Columba non generat aquilam. Comae steterunt. Comes facundus in via pro vehiculo est. Commenti fit opus ad deitatis opus. Concolores aves facillime congregantur. Concordia parvae res crescunt, discordia maximae dilabuntur. Concordia res parvae crescunt. Concordia victoriam gignit. Conditio sine qua non. Confessio extrajudicialis in se nulla est; et quod nullum est, non potest adminiculari.

Confessio extraiudicialis in se nulla est; et quod nullum est, non potest adminiculari. Conscia mens recti famae mendacia ridet. Conscia mens recti scandit bene stramina lecti. Conscientia mille testes. Consensu omnium. Considera quid dicas, non quid cogites.

Consideratio naturae. Consonus esto lupis, cum quibus esse cupis. Consuere os. Consuetudinis magna vis est. Consuetudo est altera natura. Consultatione re peracta nihil opus. Consultor homini tempus utilissimus. Consummatum est! Consumor aliis inserviendo. Contra bonos mores.

Contra spem spero. Contra spem. Contra vim mortis non est medicamen in hortis. Contra vulpem vulpinandum. Contraria contrariis curantur. Copia ciborum subtilitas animi impeditur. Copia non est inopia. Copia verborum. Coram populi. Cornix cornici nunquam oculum effodit. Cornu bos capitur, voce ligatur homo. Corpus delicti.

Corrige praetertum, praesens rege, cerne futurum. Corruptio optimi pessima. Crambe bis coacta recocta. Cras, cras et semper cras et sic dilabitur aetas. Crebro victus erit, alium qui sternere quaerit. Crede experto. Credo, quia verum. Credo, ut intellegam. Credula res amor est. Crescentem pecuniam sequitur cura.

Crescere tanquam favus. Crescit amor nummi, quantum ipsa pecunia crescit. Cribro aquam haurire. Crudelitatis mater avaritia est. Cucullus non facit monachum. Cucurrit quispiam, ne pluvia madesceret, et in foveam praefocatus est. Cui bono? Cui prodest? Cui fatum e furca est pendere, haud mergitur unda. Cui nasci contigit, mori restat. Cuilibet fatuo placet sua clava. Cuique proprius attributus error est.

Cuivis dolori remedium est patientia. Cujus est potentia, ejus est actum. Cuius est potentia, eius est actum. Cujus regio, ejus lingua. Cuius regio, eius lingua. Cujus regio, ejus religio. Cuius regio, eius religio. Cujusvis hominis est errare; nullius, nisi insipientis in errore perseverare. Cuiusvis hominis est errare; nullius, nisi insipientis in errore perseverare. Culpa lata. Cum amore. Cum bonis bonus eris, cum malis perverteris.

Cum feriunt unum, non unum fulmina terrent. Cum grano salis. Cum lupus addiscit psalmos, desiderat agnos. Cum mula pepererit. Cum recte vivis ne cures verba malorum. Cum sancto spiritu. Cuneus cuneum trudit. Cupido atque ira consultores pessimi. Curae leves loquuntur, ingentes stupent. Currente calamo. Curriculum vitae. Custos morum. Da locum melioribus! Damnant, quod non intellegunt. Dant gaudea vires. Dare verba in ventos. De actu et visu.

De auditu. De caelo in caenum. De die in diem. De duobus malis minus est semper eligendum. De facto. De gustibus et coloribus non est disputandum. De jure. De iure. De lana caprina rixari. De lingua stulta veniunt incommoda multa. De mortuis aut bene, aut nihil. De mortuis et absentibus nihil nisi bene. De nihilo nihil. De non apparentibus et non existentibus eadem est ratio.

De principiis non est disputandum. De proprio motu. De vento nemo vivit. De visu. Debes, ergo potes. Debito tempore. Deceptio visus. Decipimur specie recti. Decipit frons prima multos. Deliberando discitur sapientia. Deliberandum est diu, quod statuendum est semel. Delicias habet omne suas et gaudia tempus. Delirium tremens. Delphinum natare doces. Demittere ad imos manes. Des partem leonis. Desidia est initium omnium vitiorum. Desipere in loco.

Despice divitias, si vis animo esse beatus! Destitutis ventis remos adhibe. Destruam et aedificabo. Desunt inopiae multa, avaritiae omnia. Detur digniori. Deus ex machina. Diagnosis ex juvantibus. Diagnosis ex iuvantibus. Dicere non est facere. Dictis facta respondeant. Dicto die. Dictum — factum. Diem vesper commendat. Dies aegritudinem adimit. Dies diem docet. Dies levat lucrum. Difficile est proprie communia dicere.

Difficilem oportet aurem habere ad crimina. Diffidentia tempestiva parit securitatem. Dilatio maximum irae remedium est. Dilige me vilem, nam bonum omnes diligunt. Diligentia comparat divitias, neglegentia corrumpit. Diligentia in omnibus rebus valet. Dimidium facti, qui coepit, facit. Dirigere ad duas metas. Disce, sed a doctis, indoctos ipse doceto. Discentem comitantur opes, comitantur honores. Discernit sapiens res, quas confundit asellus. Discipulus est prioris posterior dies.

Dives est, qui sapiens est. Divide et impera. Divinum opus sedare dolorem. Divitiae bonum non est. Divitiae et honores incerta et caduca sunt. Dixi et animam levavi. Dixisse, non tacuisse interdum poenitet. Do manus. Do, ut des. Do, ut facias. Docendo discimus. Doctrina est fructus dulcis radicis amarae. Doctrina multiplex, veritas una. Doctus nemo nascitur. Dolorem dies longa consumit. Domus propria — domus optima. Domus sua cuique est tutissimum refugium.

Donec eris felix, multos numerabis amicos. Dubia plus torquet mala. Dubitatio ad veritatem pervenimus. Ducunt volentem fata, nolentem trahunt. Dulce domum. Dulce est desipere in loco. Dulce et decorum est pro patria mori. Dulce etiam fugias, quod fieri amarum potest. Dulce laudari a laudato viro.

Dulcia non novit, qui non gustavit amara. Dum docent, discunt. Dum ferrum candet, tundito. Dum fervet olla, vivit amicitia. Dum fortuna favet, parit et taurus vitulum. Dum Roma deliberat, Saguntum perit. Dum spiro, spero. Dum vitant stulti vitia, in contraria currunt. Dum vivimus, vivamus. Duobus litigantibus tertius gaudet. Duos lepores insequens, neutrum cepit. Duos parietes de eadem fidelia dealbare.

Duos qui lepores sequitur, neutrum capit. Dura lex, sed lex. Dura necessitas. Duro flagello mens docetur rectius. E cantu dignoscitur avis. E fructu arbor cognoscitur. Eandem incudem tundere. Ebrietas est voluntaria insania. Ebrietas et amor cuncta secreta produnt. Edimus, ut vivamus, non vivimus, ut edamus. Ego nihil timeo, quia nihil habeo. Electa una via non datur recursus ad alteram.

Elephantum ex musca facis. Emas non quod opus est, sed quod necesse est. Emergit verum, licet exstant schismata rerum. Eo benefaciendo. Eo ipso. Eo rus. Eo, quocumque pedes ferunt. Epistula non erubescit. Eripitur persona, manet res. Errando discimus. Errare humanum est. Errat homo vere, qui credat cuique placere. Errat interdum quadrupes. Esse quam niger es, sic dixit caccabus ollae. Esse quam videri. Est arbuscula non truncus curvandus in uncum.

Est avis in dextra melior quam quattuor extra. Est foculus proprius multo pretiosior auro. Est haec natura mortalium, ut nihil magis placet, quam quod amissum est. Est modus in rebus. Est phrasis in puero bene consentanea vero. Est proprius panis semper omnia mella suavis. Est quodam prodire tenus, si non datur ultra. Est rerum omnium magister usus. Est vita misero longa, felici brevis. Esurienti panis cibarius siligineus videtur. Et cetera etc. Et fumus patriae dulcis. Et gaudium et solatium in litteris.

Et miseriarum portus est patientia. Et singula praeduntur anni. Etiam parvulae serpentes nocent. Etiam post malam segetem serendum est. Etiam sanato vulnere cicatrix manet. Ex abrupto. Ex adverso. Ex aequo. Ex animo. Ex arena funiculum nectis. Ex auditu. Ex cathedra. Ex cinere in prunas. Ex consuetudine. Ex duobus malis minus est deligendum.

Ex eadem officina. Ex fontibus. Ex gratia. Ex industria privata. Ex juvantibus. Ex iuvantibus. Ex libris. Ex lingua stulta veniunt incommoda multa. Ex minimis seminibus nascuntur ingentia. Ex more. Ex necessitate. Ex nihilo nihil. Ex officio. Ex ore parvulorum veritas. Ex oribus parvulorum. Ex oriente lux. Ex ovis pravis prava creatur avis.

Ex professo. Ex providentia majorum. Ex providentia maiorum. Ex tempore. Ex ungue leonem cognoscimus, ex auribus asinum. Ex ungue leonem pingere. Ex ungue leonem. Ex uno flore trahitur bene melque venenum. Ex verbis fatuus, pulsu cognoscitur olla. Ex vili socio fit vitiosus homo. Ex voto. Exceptio probat regulam. Exceptis excipiendis. Excitare fluctus in simpulo.

Exegi monumentum. Exempla docent. Exempli causa. Exempli gratia e. Exercitatio optimus est magister. Exitus letalis. Experto credite. Exspecta, bos, olim herbam. Extra formam. Extra muros. Extra splendor, intra squalor. Extremis malis extrema remedia.

Faber compedes, quas facit, ipse gestat. Fabricando fit faber. Fabrum caedere cum ferias fullonem. Fac et spera. Fac simile. Facere farinam. Facile dictu, difficile factu. Facile omnes, cum valemus, recta consilia aegrotis damus. Facilius est apta dissolvere, quam dissipata connectere. Facilius est plus facere, quam idem. Facio, ut des. Facio, ut facias.

Facit experientia cautos. Facit insanire sanos copia vini. Facta loquuntur. Facta notoria. Facta sunt verbis difficiliora. Facta, non verba. Factu scintillae fit saepe perustio villae. Factum est factum. Facundus est error, cum simplex sit veritas.

Faecem bibat, qui vinum bibit. Fallaces sunt rerum species. Falsus in uno falsus in omnibus. Fama bona volat lente et mala fama repente. Fama clamosa. Fama crescit eundo. Fama nihil est celerius. Fama volat. Famam curant multi, pauci conscientiam. Fames artium magistra. Fames est optimus coquus. Fas atque nefas.

Fascibus excolitur, ut amictu quis redimitur. Fastidium est quies. Fata viam invenient. Fatum est series causarum. Favete linguis. Febris erotica. Feci, quod potui, faciant meliora potentes. Fecundi calices quem non fecere disertum! Felicitas humana numquam in eodem statu permanet. Felicitas multos habet amicos. Felicitatem ingentem animus ingens decet.

Felix criminibus nullus erit diu. Felix, qui nihil debet. Felix, qui potuit rerum cognoscere causas. Ferae naturae. Feriunt summos fulgura montes. Ferro ignique. Ferro nocentius aurum. Ferrum ferro acuitur. Ferrum natare doces. Ferrum quando calet, cudere quisque valet. Fervet opus. Festina lente. Festinatio tarda est. Festinationis comites sunt error et poenitentia.

Fiat lux! Fide, sed cui fidas , vide. Fidelis et fortis. Figulus figulo invidet, faber fabro. Finis ab origine pendet. Finis coronat opus. Finis sanctificat media. Flagrante delicto. Flamma fumo est proxima. Folio verso f. Fons et origo. Fontes ipsi sitiunt. Fontibus ex modicis concrescit maximus amnis. Formaliter et specialiter. Fortes fortuna adjuvat. Fortes fortuna adiuvat. Fortis imaginatio generat casum. Fortiter in re, suaviter in modo. Fortiter malum qui patitur, idem post potitur bonum.

Fortuna caeca est. Fortuna favet fatuis. Fortuna quo se, eodem et inclinat favor. Fortuna unde aliquid fregit, cassum penitus est. Fortuna usu dat multa, mancipio nihil. Fortunae filius. Fortunatus domi maneat. Frons animi janua. Frons animi ianua.

Fronti nulla fides. Fructus temporum. Fruere vita, dum vivis. Fugaces labuntur anni! Fugit irrevocabile tempus. Fumum patimur propter ignem. Furor scribendi. Futura sunt in manibus deorum. Galeatum sero duelli poenitet. Gallinam dat, ut taurum recipiat. Gallus in suo sterquilinio plurimum potest. Garrulus esse cave: qui garrit, ineptus habetur. Gaudet patientia duris. Gaudia principium nostri sunt saepe doloris. Gaudium in litteris. Generosi animi et magnifici est juvare et prodesse.

Generosi animi et magnifici est iuvare et prodesse. Generosus animos labor nutrit. Gens una sumus. Gladium facere culcitam. Gladius ferit corpus, animos oratio. Gloria victoribus. Grata superveniet, quae non sperabitur, hora.

Grata, rata et accepta. Gratia parit gratiam. Gratiora sunt, quae pluris emuntur. Grave tormentum fames. Graviora manet. Graviores et difficiliores animi sunt morbi, quam corporis. Gravissimi sunt morsus irritatae necessitatis. Gravissimum est imperium consuetudinis. Grex totus in agris unius scabie cadit. Grosso modo. Grunnit porcellus, ut sus vetus ante, tenellus.

Gustus legibus non subjacet. Gustus legibus non subiacet. Gutta cavat lapidem non vi, sed saepe cadendo. Gutta cavat lapidem. Gyrat rependo prius infans quam gradiendo. Habeat sibi. Habent sua fata libelli. Habent sua sidera lites. Haec dies aliam vitam, alios mores postulat. Haec habui, quae dixi. Haec hactenus. Haud semper errat fama. Haurit aquam cribro, qui discere vult sine libro. Heredis fletus sub persona risus est.

Hic et nunc. Hic locus est, ubi mors gaudet succurrere vitae. His olus, his oleum sapit, ergo vasta fit esca. Historia magistra vitae. Hoc erat in fatis. Hoc erat in more majorum. Hoc erat in more maiorum. Hoc est h. Hoc est in votis.

Hoc est vivere bis, vita posse priore frui. Hoc fac et vinces. Hoc loco. Hoc mense h. Hoc tibi proderit olim. Hoc volo, sic jubeo. Hoc volo, sic iubeo. Hodie Caesar, cras nihil. Hominem ex operibus ejus cognoscere. Hominem ex operibus eius cognoscere. Hominem quaero. Hominem te esse memento. Homines amplius oculis, quam auribus credunt. Homines caecos reddit cupiditas.

Homines nihil agendo discunt male agere. Homines, dum docent, discunt. Homines, quo plura habent, eo cupiunt ampliora. Homini cibus utilissimus est simplex. Hominis est errare, insipientis perseverare. Hominis mens discendo alitur cogitandoque. Homo doctus in se semper divitias habet. Homo hebes. Homo homini amicus est. Homo homini lupus est. Homo improbus beatus non est. Homo incertae originis.

Homo longus raro sapiens. Homo omnium horarum. Homo ornat locum, non locus hominem. Homo proponit, sed Deus disponit. Homo quisque fortunae faber. Homo sapiens. Homo semper in ore aliud fert, aliud cogitat. Homo sum, humani nihil a me alienum puto.

Homo totiens moritur, quotiens amittit suos. Homo, qui tacere nescit, nescit dicere. Honesta vita beata est. Honeste pauperem esse melius est, quam injuste divitem. Honeste pauperem esse melius est, quam iniuste divitem. Honeste vivere, alterum non laedere, suum tribuere. Honestus rumor alterum patrimonium est. Honor est ingratus, si, unde vivas, non habes. Honores mutant mores, sed raro in meliores. Honoris causa. Honos est onus. Horribile dictu. Horror vacui. Hospes hospiti sacer.

Hostis honori invidia. Humana non sunt turpia. Humanum est. Humiles laborant, ubi potentes dissident. Ibi bene, ubi patria. Ibi victoria, ubi concordia. Ibidem ibid. Id est i. Idea fixa. Idem id. Idem per idem. Ignavia est jacere, dum possis surgere. Ignavia est iacere, dum possis surgere. Ignem flammesus timet atque canem cane laesus. Pia Desideria is defiantly a "eat the meat and spit out the bones" kind of book, but, man, does Spener sound like he is critiquing modern conservative Lutheranism.

Worth reading. Luke Hillier. He critiques clergy whose lives reflect a self-serving, worldly spirit and have not experienced genuine transformation by the Holy Spirit. This has resulted in the wider contingent of Christians reflecting such lukewarm faith, as evidenced in part by their indulgences of sins related to drunkenness, self-serving lawsuits, failure to share wealth, and lackluster service to God.

He offers a series of proposals to rectify this: incorporating more engagement with Scripture, both individually and collaboratively; enactment of the priesthood of all believers among lay congregants; valuing orthopraxy alongside orthodoxy; engaging nobly and lovingly with non-Protestants so as to present a better witness; appointing ministers with Christian character and emphasizing that in their schooling; and prioritizing equipping ministers for practical ministry, with an emphasis on edifying preaching.

I honestly enjoyed it a fair bit more than I expected, though it registered through a different lens for me than Spener likely anticipated. At the core of his argument, I hear him arguing that Christians ought to practice what they preach or hear preached , that it -matters- what we do with our lives. Obviously, as the founder of pietism, his emphasis was more oriented towards one's personal, individualistic conduct —— what we might consider one's holiness or morality. There are hints of that, for sure, when Spener lambasts Christians who hoard their wealth and withhold their service to their neighbor.

But it's not lost on me that there are many other systemic sins Spener is ignorant to anti-Semitism and a hatred of Catholicism are on full display here , revealing how he's failed his own standard. However, his point wasn't necessarily to claim perfection, but to charge the church to pursue it. We may have different visions for what that means, but I share in his hope for Christians to live in radical alignment with the Gospel and his lament that this is yet to be the case. Sharon Barrow Wilfong.

Spener wrote his treatise on Christian living in but he might have written it today. In it he admonishes the Church on not conforming to the world and how much the Christian body has, in fact, rendered itself almost indistinguishable from non believers in how they think, conduct their lives or ignorance of doctrinal truth. It's a short, readable book and I highly recommend it. Benjamin Glaser. I'm a sucker for good Pietism. Writing as he was in the context of post-Lutheran Reformation Germany in which the State controlled the life and politics of the Church, one can understand his irenic approach and heartfelt appeal to heartfelt religion.

It is well written. His writing reveals a man of humility and generosity. He has a genuine man-crush on both Luther and Johann Arndt, the Lutheran mystic who was his most immediate influence whom he also believed to possess the spirit most representative of the best of what Luther himself represented.

That said, I still find the language so E vangelical as to be unhelpful in the broader context of Christian spiritual development. He is so driven by biblical and preaching concerns as to be utterly dismissive of that more imaginative mystical spirit of pre-Reformation Christianity he so ardently seeks to escape. Although he quotes some of the early Patristics, like many Reformers and Reformer-friendly theologians, he effectively discounts over five hundred years of Christian, albeit Catholic, theology and Christian practice upon which Luther himself was founded and in which he was so deeply rooted.

I see here the beginnings of the feel good e vangelicalism we are forced to endure in the modern era. It is a pool far too shallow to contain the mysteries of faith and Spirit. Journeys of faith become journeys of assent, even as he makes the case against as much. If I'm too stupid to understand Bible readings or sermons; if I'm deaf and can't hear them; if I just don't care to, I'm out of the club.

Faith as something meant to save me, not form me. Religion is rent from the soul and placed in the head and heart. If I can't think it or feel it sufficiently I am apparently a polemicist, a heretic, or worse. A good and necessary read.

But, yet another example of why I've been walking away from this for decades now. I need to swim in water deep enough it could drown me. Not just a tepid bath meant to clean me up. While Spener is significant for the German Pietist movement and is therefore important to understand for his influence on Kant , this book leaves a lot to be desired.

Spener has a few good points, such as the importance of clerical virtue and the centrality of the Scriptures in ministry However, he is often polemical and rarely defines his terms.