This tradition, however, produced the reaction
of Pietism with its alternative strategy of how to «complete the Reformation.»
While it was prominent in German
pietism in the post-Reformation period, and was particularly important in the Calvinist Reformation (where Psalm texts dominated), the modern hymn book is heavily influenced by the 19th - century tradition of the English hymn.
Serving God with the heart is important,
as pietism reminds us; but serving God with the mind is the particular function of the intellectual life.
He represented the warm, personal religion of
German Pietism, coupled with a strong orthodox Lutheranism which insisted on adherence to the historically formulated Lutheran doctrines.
In my tradition of
Lutheran pietism, people used to dread the Lord's Table when they knew that they harbored sinful thoughts and resentments against their brothers and sisters.
They brought a strong element of rationalism into theology which contrasted strongly
with pietism.
Even among German Reformed ministers «Pietist tendencies seem never to have been very pronounced; soon
Continental Pietism as an identifiable movement within the colonies largely disappeared into the mainstream.»
A bright young student raised in a tradition of conservative
Evangelical pietism, Mouw recalls that his pastors «often viewed the intellectual life against the background of a cosmic spiritual battle in which the human intellect, especially as it aligns itself with the cause of the academy, is inevitably on the wrong side of the struggle.»
A purely
private pietism emphasizing only individual rewards that grew up in the 19th century and took many forms in the 20th, from NormanVincent Peale to Rev. Ike, was the expression of that corruption.
Drawing on history, theology, and the social sciences, Senn demonstrates that the working assumptions of the church growth movement and its forms of worship have their roots in
European pietism and rationalism of two hundred years ago.
on the one hand characterized by rationalistic ideas of progress and on the other by a
sentimental pietism.
Why is this (and other trivia) included when Geck fails to provide a discussion about the causes for the
dissonance pietism created within Lutheranism?
(He even seems at one point to
think pietism represented a confession separate from Lutheranism.)
Some would argue that
Pietism merely assumed the orthodox doctrine of Scripture.
In
short Pietism had become a conservative tradition whose emphasis on experience was often not authentic.
A
continuing pietism flavors that orthodoxy with a deep concern for personal conduct and devotion.
Now this refusal to be influenced by non-essentials never meant in Christ's life an
indifferent pietism.
They were the first «intellectuals» I had met, and I found that the
Georgia pietism that had formed me appeared to them as a curious sociological phenomenon.
In our reaction against the
decadent pietism of the recent past, we falsely prided ourselves on our willingness to accept life as it is, realistically, in all its ambiguity, not painting it in more glowing colors.
Indeed, Prussian Pietists found their greatest support from the centralizing state itself, which was struggling to gain control over the feudal aristocracy; so
Pietism gradually took on political attitudes that supported absolutism.
I do love the thought of how you came to
see Pietism — giving yourself the gospel, and then taking it away from yourself.
But
pietism found this experience only in the sect, withdrawn in part from the world with its distinctive marks of separation.
They render it susceptible to the seductions of secularism on the one hand, or push it into a
sterile pietism or hollow formalism on the other.
The protests of the orthodox groups were in vain; in vain also was the revival of religious emotionalism in the various groups of
Pietism upon the Continent.
Traditional American moralism and
pietism owe him a permanent debt of gratitude for his reflections on the nature of sin.
In the early 1968's, the National Council of Churches radically revised its approach to the film industry, moving from a self -
serving pietism to a support for artistically superior films that deal honestly with the human condition.
The combination of chauvinism, mechanism and
pietism built into this approach seems to contradict essential elements of the liberal Protestant character, especially its commitments to free and open inquiry, ecumenical theological ventures, and the critical exposure of what Paul Tillich called «distortions» of all kinds, including those built into its own structures.
Religious pietism promotes a fallacious image of the relationship of the individual to the world.
The
old pietism and the social - ethical Jesus of modern theology folded together.