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, by Christian T. Collins Winn
Free Download , by Christian T. Collins Winn
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Product details
File Size: 798 KB
Print Length: 204 pages
Publisher: Eerdmans (January 8, 2015)
Publication Date: January 8, 2015
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00S9YNYWU
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Reclaiming Pietism: Retrieving an Evangelical Tradition by Roger E. Olson and Christian T. Collins Winn is a brief introduction and defense of Christian pietism. Throughout this work, Olson and Winn seek to dispel common misconceptions about the pietist movement, such as the common contention that pietism is staunchly legalistic, opposed to social action, and intent on achieving Christian perfection. Olson and Winn argue that pietism is an essential forerunner of the contemporary evangelical tradition, and that the contemporary church would gain much by studying its own pietist heritage.Perhaps the most helpful part of this book is the authors’ extensive survey of the history of the pietist movement. Olson and Winn begin by examining the forerunners of the pietist movement such as Johann Arndt and Jakob Bohme. They catalog the beginnings of the pietist movement with the publication of Philip Jacob Spener’s Pia Desideria, and its rise through the writings of August Herman Francke and subsequent pietist figures. The authors strictly distinguish between a historic churchly pietism, and radical forms of pietism. They also demonstrate that Zinzendorf and the Moravians are not pietists in the traditional sense, but alter in some important ways the teachings of Spener and Francke. Throughout the historical section, it is apparent that Olson and Winn take a rather negative view of the Protestant scholastic tradition, in which they view pietism as a corrective movement. While there certainly were problems in being overly-intellectual (especially in the pulpit), and in promoting a form of Christianity which does not affect the heart, these problems do not characterize the entire scholastic era. Figures like Johann Gerhard (who is briefly mentioned in the book) and Ernst Loescher recognized such deficiencies, and promoted practical piety from within the scholastic tradition. Olson and Winn seem to pit scholastic theology against practical piety, whereas in figures like Gerhard, these two emphases cohere with one another.Though a strict confessional Lutheran will not be convinced by all of the arguments, Olson and Winn do succeed in demonstrating that pietism is often portrayed in an inaccurate manner devoid of historical context. The claim that pietism is concerned only with individual salvation, neglecting Christian community and the broader world, is particularly inaccurate. Francke, in particular, fought for social reforms, and was active in caring for orphans in particular. These social implications are systemic throughout the pietist tradition. Olson and Winn also demonstrate that spirituality is not, in pietism, viewed as an individualistic enterprise. The formation of the pietist movement was essentially based around the formation of collegia pietatis, which “were ultimately not just for mutual edification, but for the renewal of the whole church†(44). Pietist spirituality was corporate in nature, and due to the postmillennial leanings of many pietists, this spirituality was hoped to influence society as a whole. One final point that Olson and Winn demonstrate successfully is that the pietists did not hold to Christian perfectionism in the manner that Wesley did. They mention, for example, that Zinzendorf (who himself was quite radical in some ways) departed ways with Wesley over the nature of indwelling sin. Though one might justly make the argument that they pietists overemphasized the importance of sanctification over that of justification, claims of pietist perfectionism are inaccurate.The most problematic aspects of this book are due to the theological convictions of the authors. Because they are not Lutheran, Olson and Winn fail to discuss the pietists’ views of the sacraments in relation to traditional Lutheran orthodoxy. However, since pietism came from a sacramental background, and that Spener himself continued to defend Luther’s understanding of both Baptism and the Lord’s Supper throughout his life, this is a glaring omission. This likely is due to the authors’ evangelical Arminian convictions which do not hold a strict view of sacramental efficacy. There are also several statements made in passing that the pietists held to something like classical Arminianism and denied the inerrancy of Scripture. Though these characteristics might be true of some pietists, it is unlikely that such were held by those who, like Spener, contended for firm adherence to the Lutheran confessions. Some more evidence should be presented in this regard, or these comments simply seem to betray the authors’ own convictions rather than that of the pietist theologians.This book is an essential read for anyone interested in the pietist movement. It is helpful for evangelicals in demonstrating the impact of pietism upon the contemporary church, which is too often only associated with Puritanism. This book is also a helpful read for Lutherans, whether in the pietist, scholastic (like myself), or other traditions. It’s historical section is a great overview of the movement for any interested from either a positive or negative perspective, and the work presents many important arguments for the critics of pietism to engage.
I have been a part of the United Methodist Church for years and heard Piety mentioned in connection with John Wesley. No one seemed clear about what Pietism consists. I appreciated the fact that the history of Pietism was well covered, at least to my understanding. What I did come to understand is that my whole church background was influenced by people who did not know anything of the background but were just practicing what they found in the scripture narrative and it is described by Olson and Winn in "Reclaiming Pietism." The book is well documented and would give person's interested plenty of material for further study.
A while back I was accused of being a Pietist. Reading this informative book has helped me understand why this was the case. In addition to providing an overview of Pietism's rich history, Olson and Winn have also thoroughly described its enduring ethos. I would challenge those who use the term “Pietist†in a pejorative way to carefully read Chapter 4, A portrait of Pietism: Its Authentic Hallmarks, to see which of the ten attributes they would disavow.
This work does an excellent job of overviewing the Pietist movements. It sheds much needed light on the history of Evangelicalism and does a good job of attempting to place the proper context on Pietism. This work is meaningful and pertinent.
Great book
An excellent read. Too bad it is so centered on Pietism in Germany.
Reclaiming Pietism: Retrieving an Evangelical TraditionRoger E. Olson and Christian T. Collins WinnEerdmans, 2015, 190 pagesThis is a brand new book. A friend just had a course where they used the book. He kindly bought me a copy. I couldn't put it down.This is a layman's level historical study of German Pietism and its leading lights; including Philipp Jakob Spener, August Hermann Francke, Nikolaus Ludwig von Zinzendorf, and many others.It is a historical study that wants to correct many common criticisms that are leveled against Pietism.It is a theological affirmation of the essential beliefs that make up the center of Pietism.It is an appeal for reclaiming/retrieving these essential elements. Even if you are not up for the very accessible historical study, three chapters are well worth your time.#5: A Portrait of Pietism: Its Authentic Hallmarks. This chapter explains 10 common characteristics that make up the core of Pietism. This chapter alone is worth the price of the book. It would be nice if the authors published it as an essay in a journal.#8: Contemporary Appropriations of the Pietist Impulse: Four Exemplars. This chapter illustrates how Donald Bloesch, Richard Foster, Stanley Grenz and Jurgen Moltmann are shaped by and imprint Pietism for contemporary audiences.Conclusion: Pietism as a Way of Doing Theology. This short, final essay in the book offers five suggestions that will give rise to pious theology and a theology of piety (of which, I believe, J.I. Packer is one of the best contemporary examples).*******While I had read many of the original devotional sources that shaped Pietism (Theologia Germanica, True Christianity by Arndt, The Way to Christ by Boehme and Pia Desideria by Spener), I had never studied the development of Pietism, nor tried to frame its core beliefs. Olson and Winn filled this gap nicely for me.I was also much more familiar with the piety of John Wesley, the Holiness movement, and the Puritans. This filled in the vitally important role of German Pietism.I am an evangelical who deeply values the multiple streams and traditions of historic Christianity. I am an evangelical who strongly appreciates the orthodoxy of our faith, and the Reformation formulations of that faith. I am an evangelical who equally values the devotional streams, including Patristics, Contemplatives, the Jesuit Exercises, Pietism and certain themes from the Charismatic movement.I value an irenic, ecumenical orthodoxy that is generous (note - but not a generous heterodoxy!). Pietism models the way of this approach.I highly recommend this book. It is a warm, very readable mashup of church history, theological reflection, devotional passion and an irenic manifesto for moving into a better future that has retrieved some of the great wisdom of our evangelical past.Brian K. RiceLeadership ConneXtions InternationalBrianRice@lcileaders.org
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