Philipp Spener

Philipp Jacob Spener ( born January 13, 1635 Rappoltsweiler, Alsace, † February 5, 1705 in Berlin) was a German Lutheran theologian and one of the most famous representatives of pietism. In addition, he was the foremost genealogist of the 17th century and the scientific founder of heraldry.

Spener was in 1663 preacher at Strassburg Cathedral, 1666 Senior of the Lutheran pastors in the free city of Frankfurt am Main in 1686 and Electoral Saxon court preacher in Dresden. From 1691 on, he was provost and the consistory at St. Nicholas Church in Berlin. In 1694, he contributed to the founding of the Reform University of Halle an der Saale, where his disciple August Hermann Francke played a prominent role.

His main work Pia Desideria or Hearty desire for godly reformation of true evangelical church he wrote 1675th In it, he proposes a comprehensive reform program of the Lutheran Church. He denounced abuses in the church and the lack of knowledge of the Bible of the faithful. Whether the work on the work of mystical spiritualists such as Christian Hoburgs "mirror of the abuses in the ministry " is based, is controversial. Spener promoted the formation of since 1670 developing collegia pietatis ( home groups ).

• 2.1 Diagnosis: the need for reform - " General Complaint"
• 2.2 Forecast - "hope of an improvement in the Church"
• 2.3 Therapy - " Fool proposals " 2.3.1 " ample to bring the word of God among us "
• 2.3.2 " erection and strenuous exercise of the spiritual priesthood "
• 2.3.3 " The people diligently to fancy that Christianity does not consist in knowledge, but in practice "
• 2.3.4 " How do you have to behave in religious disputes "
• 2.3.5 " education of the preacher in the universities "
• 2.3.6 "Securing the sermons for the edification "

• 3.1 advent of conventicles to 1675
• 3.2 The ratio of the Collegia pietatis to ecclesiola in ecclesia
• 3.3 Other forms of ecclesiola

Life

Alsatian period 1635-1666

On January 13, 1635 Philip Jacob Spener in Rappoltsweiler in Alsace, the son of originating from Strasbourg Counts - rappoldsteinischen tutor Johann Philipp Spener († 1657) and Agata († March 8, 1683 in Frankfurt / Main), daughter of the Counts - rappoltsteinischen Council and Podestà Johann Jacob Saltzman and his wife Cecilia Meyer, born. He grew up at the court of the Lords of Rappoltstein and enjoyed private lessons, inter alia, Joachim Stoll. Here he came in contact with Puritan devotional works and with Johann Arndt's books from the "true Christianity."

1651 to 1659 he studied in Strasbourg, philosophy, history and theology. With a record of Thomas Hobbes ' " De cive " he obtained a master's degree. For the historian Spener was relevant for its contribution to the genealogy and heraldry. Among his theological teachers is particularly Johann Conrad Dannhauer to call, on whose masterpiece " Hodosophia Christiana immersive Theologia positiva " ( 1649, 2nd edition. 1666) his life he relied in dogmatic questions. Dannhauers appreciation of Aristotelianism and theological polemics and his skepticism about Arndt he did not follow.

Study trips Spener in the years 1659-1663, among others to Basel and Geneva, where she eventually met with Jean de Labadie. 1663 Spener was appointed preacher at the Strasbourg Cathedral. 1664 he received his doctorate with a thesis on the interpretation of Revelation 9.13 to 21. On the day of Doctorate PhD, he married Susanne Erhard (1644-1705), with whom he should have eleven children, including Susanna Catharina (1665-1726), wife since 1686, Adam computing Berg, Johann Jacob ( 1669-1692 ), Philipp Reinhard ( 1673 - 1732), Christian Maximilian ( 1678-1714 ) and Jacob Carl ( 1684-1730 ).

Frankfurt period 1666-1686

His appointment as a senior Ministry of Frankfurt preacher and preacher at the Barfüßerkirche ended his scientific career. In Frankfurt he sought the introduction of Confirmation, the observance of Sunday worship and the church discipline, but also to the establishment of the poor, orphans and workers' houses. His sermons, urging a active faith and a disciplined piety, called in the community with mixed reactions forth; some enthusiasm, partly denial, where you could see the Lutheran doctrine of justification in danger. 1670 saw the establishment of a private Konventikels, the collegium pietatis ( home group ), which first met in his study, but in 1682, after the feed had become bigger and bigger, was transferred to the Franciscan Church. Since however, the founding members such as Johann Jacob contactor turned away and separated from the Lutheran Church.

1675 appears his main work " Pia desideria or heartfelt desire for godly reformation of the true Protestant Church, together with some simple then abzweckenden Christian proposals ", first as a preface to a Gospels of sermons of Johann Arndt, but due to high demand soon a separate report. In addition to various collections of sermons published Spener as important theological writings " The general Theology of the faithful and righteous theologians " ( 1680) and " The evangelical righteousness of faith " ( 1684).

Dresden period 1686-1691

1686 Spener was court preacher in Dresden and so held one of the most prestigious offices in the former German Lutheranism. There he established a no Collegia pietatis more, but put more on catechetical exercises. During this time it came to friendship with August Hermann Francke, with whose work in Leipzig Pietism from 1687 grew into a recognizable independent, demarcating itself from Lutheran orthodoxy theology and church politics flow within the Lutheran Church. Spener was her most influential patron, spokesperson and promoter already in Dresden and even more in Berlin.

Berlin period 1691-1705

Due to irreconcilable differences with the Elector Johann Georg III. took Spener 1691 like a vocation to the provost and the consistory of the Berlin St. Nicholas Church. Although he held no more meetings edification, he strengthened himself as an advocate of pietism. With several extensive polemical writings he defended the interests of Pietism against theological attacks of Lutheran orthodoxy. At the foundation of the reform University of Halle an der Saale, he sat down for the appointment or pietistic orthodoxy critical professors, including his friend and disciple August Hermann Francke, a. Also in the cast of parishes in Brandenburg he made his influence on Pietism law.

In his last years he published parts of his extensive correspondence as " Theological Concerns " ( 1700ff. ). Other parts of his correspondence were posthumously as " Consilia et iudicia Theologica " (1709; Latin letters ) and published as " Last Theological Concerns " (1711 ). Spener was the godfather of the founder of the Moravian Church, Nikolaus Ludwig von Zinzendorf.

On February 5, 1705 Spener died in Berlin. His funeral took place at St. Nicholas Church.

Pia desideria

Spener's main publication " Pia desideria or heartfelt desire for godly reformation of the true Protestant Church, together with some simple then abzweckenden Christian proposals " was released on 24 March 1675 preface to a new edition of the Gospel of sermons of Johann Arndt. The response to this preface was so great that they Spener published on September 8, 1675 in a separate report, added a preface and two reports. Only this offprint is the actual Pia desideria and is to be distinguished conceptually from the original Postille preface. In research, this work is divided into three parts, which applies only to the original Postille preface applies: diagnosis, prognosis and therapy.

Diagnosis: the need for reform - " General Complaint"

The suit is constructed in two stages. 1 Spener laments the lack of true, living faith, especially in the spiritual stand 2 He laments the consequences thereof: a conversion obstacle for Jews and Catholics.

Forecast - "hope of an improvement in the Church"

Spener expects a full and perfect church, that Jews conversion and cancellation of the Catholic Church. It is striking that he makes no specific descriptions, but only with attributes such as "better", " gorgeous ", " happy ", etc. surgery. He points to the example of the early Christians, the Holy Spirit, as well as biblical promises. He is keen to motivate his readers to actively participate in a new reform. In two respects, however, here it differs from Lutheranism: He is concerned primarily not to reform the institution of the church, but the strengthening of the faith of individuals. Second, the expected Spener improvement even for the underground church and not only for the future kingdom of God.

Therapy - " Fool proposals "

Spener's reform program is divided into six individual proposals. The first two are based on Martin Luther, the other four to Johann Arndt.

" To bring the Word of God more abundantly among us "

The "Word of God" used Spener - as before him in the Lutheran orthodoxy - as a synonym for the Bible. His proposal has a threefold thrust: first criticism of the Perikopenzwang, ie it calls for the use of all Bible texts on preaching, 2 private and public consecutive Bible readings ( lectio continua ) without interpretation to strengthen the knowledge of the Bible, 3 Bible studies on the interpretation of biblical texts and exchange; the term used here Collegia pietatis not Spener.

" Erection and strenuous exercise of the spiritual priesthood "

As requested ever since the Reformation, the universal priesthood of all believers to be strengthened. However, at public events is an ordained pastor occur. In an emergency, every believer can be used.

"People diligently to fancy that Christianity does not consist in knowledge, but in practice "

The knowledge must be followed by action. It's no longer just about the right doctrine and right belief, but also to the appropriate action. This can be seen in practically brother and charity.

"How do you have to behave in religious disputes "

Religious disputes are not ends in themselves, but aim to transfer the erring to the truth. This should be done in love and carried by the intercession. Even if the truth is considered important to protect, a conversion is superior as an intellectual victory. Quote: "For an intellectual insight and conviction of a truth is still far from the faith. [ ... ] From this it is clear that disputation is not enough, not to get in ourselves the truth, nor yet to teach the erring. But this is needed holy love of God. "

" Education of the preacher in the universities "

The study of theology is to improve in two ways: 1 If you want to be promoted and assisted students in their own faith. For this, the professors should set a good example and serve as mentors. Furthermore, were also at universities to establish forms of Collegia pietatis. 2 Yet the courses in itself should be improved. So Spener proposes, for example, introduce academic disputations in which students listen to contrary doctrines and can form a judgment itself.

"Securing the sermons for the edification "

Sermons should not only rhetorically and aesthetically presented artfully. They should serve the purpose to strengthen the faith and the " inner man ".

Collegia pietatis and ecclesiola in ecclesia

In the center of Spener research are established under its influence conventicles - except worship gatherings for personal edification of the faithful. Over time here change shape, meaning and name: Spener initially speaks of a exercitium pietatis, in July 1675 he mentioned in a letter the term ecclesiola in ecclesia ( church in the Church ) and only since 1677, he speaks of the Collegia pietatis ( religious gatherings ).

Advent of conventicles to 1675

Since the summer of 1670 a small group men met in Spener study for personal edification ( exercitium pietatis, piety exercise). They did so out of personal drive and not on Spener initiative. In October 1669 Spener had preached on Sunday keeping and reporting in this context similar exercises of piety, but this can hardly be made ​​to drive these men. Spener initially lukewarm response to the desire of establishing this circularity would be incomprehensible, this proposal would appeal solely on his own sermon.

The impulse came rather from the outside. Even in other places, there had been similar conventicles, such as to the reformed Jean de Labadie. In the environment it came to the separation, and wanted to avoid Spener in any case. Only for this reason he took up the thread and invited these men to Johann Jakob Schütz to be the rectory and made his own presence to the condition. This development is probably due to the influence of the contactor, which brought these ideas from the writings Labadies.

The meetings were held twice a week, each according to the prayer meeting. It was a closed circuit for the edification and the " holy friendship." Spener said a prayer and devotional reading from books. Then there was a free exchange with clear rules: no disputes without reference to piety, just for edification, not absent speak and call grievances only generally.

The circle grew from an initial five men on first 20 men end in 1670. Until 1675 there were already more than 50 participants. The idea of ​​" sacred friendship" thus could no longer be realized. This was the first of four changes to the appearance of the pia desideria. It had become necessary to counteract the Separatismusverdacht. Just as the ban on collegia could be averted. Now everyone could participate. Contactor, however, had turned away and was at the Saalhofpietisten a new home.

The second change was the opening of the circle for non- academics and for women, later also for Catholics and Reformed.

The third change was the reading. The devotional literature was read quickly. Ever since 1674 we read in the Bible. Thus the form of conventicles was reached, as it should be found in the pia desideria input.

The worst, however, weighs the importance of change - regardless of the shape change, although this same shape change was the substantive requirements, but not the cause. Originally, the exercitium pietatis a pure devotional event. With the publication of Pia desideria the conventicles served a higher purpose, namely as the main instrument of the intended reforms. Spener recognized in these popular gatherings a useful vehicle.

It legitimizes this by appealing to the example of the apostolic assembly according to 1 Corinthians 14: an assembly that is not marked by line of an individual, but by the participation of many individuals gifted. However, the subsequent legitimation by Luther third form of the Mass is a mistake. For Luther meant by the third form of the Mass " for those who want to be with Ernst Christian ," a worship service with administration of the sacraments, so no side event. Luther himself did not put this form with the scripture 1 Corinthians 14. This connection can be explained by a Paginierungsfehler. Spener used the Altenburger Luther output. The register is incorrectly stated there under 1 Corinthians 14 on Luther's preface to the exhibition. The use of this passage in relation to the conventicles likely to be due by reading Labadies, possibly mediated by contactor.

. The term Collegia pietatis Spener used only since 1677, however, he thinks the content is still the collection of " pious " to the Bible and prayer - the archetype of today's home groups. He referred to this very special form, which continued to develop in the following years. Due to the growing number of participants, the event moved to the Frankfurt Barfüßerkirche. In many places these collegia now emerged. Not always they were directly supervised by priests. One can therefore distinguish between the Collegia in the narrower and in a wider sense.

The ratio of the Collegia pietatis to ecclesiola in ecclesia

Since July 1675 - ie the period between the Pia desideria as Postille preface and the off-print - used Spener addition the expression ecclesiola in ecclesia. In the preface to a separate report avoids Spener - consciously or unconsciously - this term, but it describes the content. It seems as if the ecclesiola from the beginning the the Pia desideria inherent principle, however, the Collegia pietatis are only a concrete realization form. Ecclesiola is therefore just a generic term which can also find other forms of realization. The underlying principle is to collect and strengthening of the pious - a church reform from the inside out.

Markus Matthias knows as the Collegia pietatis of the ecclesiola to distinguish the latter measures, however, very well own concrete shape. She was the above-mentioned closer form in the more intimate circle. Here individuals are to be built, so that they in turn can attract outsiders new. The ecclesiolae were so focused on winning new, the Collegia, however, only for the edification. But this distinction can not withstand closer examination.

It is true that these conventicles have undergone a transformation, even before they were mentioned in the Pia desideria as a tool for church reform ( and thus also to win new believers). They had found their shape even before the idea of ​​reform and were a welcome tool to implement them. Here, the external form developed further, the internal concerns of ecclesiola remained.

Other forms of ecclesiola

In his time in Dresden realized Spener no Collegia pietatis more. Even in his farewell speech in Frankfurt, he admitted to have not achieve his goal. More and more, the weight shifted to the Catechism exercises as another form of realization ecclesiola. As a further concretion public and home Bible reading has been suggested as already appeal to Pia desideria. A distinction between quantitative and qualitative Bible reading: Quantitatively, all Christians (not just heads of families ) of all layers can read the whole Bible. High everyone should perceive the texts in context and can apply to your own life. The shift from teaching to life is considered to be characteristic of pietism.

Works

• Pia Desideria: Or Hertz Royal Desire / by Godly improvement of the true Protestant churches / sampt then some simple suggestions Philipp Jacob Spener abzweckenden Christian; Sampt prospective narrowed Zweyer Christian theologorum asked about it / and several auff - edification highly - relevant bedencken. Zunner; Fritgen, Frankfurt (Main ) 1676, digitized and full text in German Text Archive
• The inward and spiritual peace or the peace of God / To want the same with us / as our with and in God / together with its transport agents and hindering nuts. Zunner, Frankfurt (Main ) 1686, digitized and full text in German Text Archive
• Thorough defense of his innocence and the so-called pietists wrongly accused, against Mr. D. Valentini Alberti, prof. publ. praefat to Leipzig. Vindic. exegete. Joel 2 Ernst, Stargardt 1696 digitized SLUB Dresden via EOD
• Theological bedencken And other Brieffliche answers auff spiritual / particularly directed towards the edification matters to distinct times auffgesetzet / and eye-catching brought langwihriges stop Christian friends in some order / and given out. Orphanage, Halle ( Saale) Vol 2, 1701, digitized and full text in German Text Archive
• Vol 3, 1702, digitized and full text in German Text Archive

Remembrance

• February 5 in the Protestant calendar name