Pia Desideria by Philip Jacob Spener. Translated and Edited by Theodore G. Tappert. Philadelphia: Fortress Press, 1964. 131 pages.

Author

            Philip Jacob Spener (1635-1705) is commonly referred to as the founder of German Pietism. “Born of devout Protestant parents at Rappoltsweile in Alsace, he studied history and philosophy at Strassburg (1651-3).” Spener served as minister in Strassburg (1663-66) and Frankfurt (1666-86). From 1686 through 1691 he served as court preacher in Dresden to Elector John George III of Saxony, after which he moved to Berlin where he was appointed Rector of the Church of St. Nicholas. “Until his death fourteen years later he remained in Berlin and was increasingly involved in the controversies which attended the spread of the pietistic movement” (22-23). Spener is the author several works, including, Erklärung der christlichen Lehre nach der Ordnung des Kleinen Katechismus Luthers (1677), Das geistliche Priesterthum (1677), Die allgemeine Gottesgelehrtheit aller gläubigen Christen und rechtschaffenen Theologen (1680), Natur und Gnade (1687), and Letzte theologische Bedencken (1711). The current work under review, Pia Desideria, was first published in 1675(8).

Purpose and Structure

            This English translation of Pia Desideria under review, translated and edited by Theodore G. Tappert, also contains a brief introduction written by Tappert, which provides the reader with the historical setting of Spener and his writing of Pia Desideria. Following the Thirty Years’ War (1618-1648), Germany was left greatly divided, both politically and religiously. In this chaos political leaders took control of the church, often forcing their own religious preferences upon their subjects. Religious intolerance was rampant, and religious conviction or commitment was low. “People attended church partly because they were required to do so by law, and attendance was sometimes thought of as a good work whose mere performance gave them credit in God’s sight” (7). This was the situation into which Spener, while at Frankfurt, wrote and published his Pia Desideria or Heartfelt Desire for a God-pleasing Reform of the true Evangelical Church, Together with Several Simple Christian Proposals Looking Toward this End. This work was originally written as a preface to a reprint of a set of sermons by John Arndt, but the preface was such an instant success that it was published separately within six months.

            Spener opens his work with a section entitled “Salutation and Circumstances of Writing,” in which he outlines his purpose for writing Pia Desideria. The main impetus for his writing is that he sees the “distress and sickness” within the body of Christ and believes that as a member of that body it is his duty “to see to it that medicine which is suited to its cure be found and applied” (31-32). The remainder of the work is divided into three parts: “Conspectus and Corrupt Conditions of the Church,” “The Possibility of Better Conditions in the Church,” and “Proposals to Correct Conditions in the Church.”

            In Part I, “Conspectus and Corrupt Conditions of the Church,” Spener outlines the church’s failures. The corrupt spiritual and moral condition of all levels of society is noted as he examines the civil authorities, the clergy, and the common people. Civil authorities are living in sin, more concerned with their own well-being. Many clergy are “. . . ‘look[ing] after their own interests, not those of Jesus Christ’ (Phil. 2:21)” (46). The common people are afflicted with sins such as drunkenness and improper use of lawsuits. They also suffer from a lack of a true understanding of faith. Spener asserts that “they [common people] have a fleshly illusion of faith (for godly faith does not exist without the Holy Spirit, nor can such faith continue when deliberate sins prevail) in place of the faith that saves” (64). Spener points to two reasons why this corruption is even worse that most believe. “The first is the persecution which true doctrine must suffer at the hands, especially, of the anti-Christian Babel” (40); he is here referring to Rome or the Roman Catholic Church. “The second and principal reason for the lament is the fact that almost everywhere there is something wanting in the church, except that in his inexhaustible goodness God has not taken away his Word and holy sacraments” (42). The results of this corruption are many, including an apathetic Christian community. In a humility typical of Spener, he comments at the end of this section that it is “a fervent love and zeal for God’s glory . . . which causes me to uncover dangerous injuries in order to show them to persons who might be expected to heal them” (74).

            Part II, “The Possibility of Better Conditions in the Church,” outlines Spener’s optimistic mood for reform. He notes that “the Holy Scriptures . . . [promise] . . . a better state that this” (76). Romans 11:25-26 is pointed to as confirming the future conversion of Jews, and Revelation chapters 18 and 19 as confirming the fall of papal Rome. Spener asserts that these events will occur and that it is up to all Christians to take the church forward with reform that will lead to these events. Spener points to the practice of the early church, in which applicants were screened, as one example of possible reform. “Thereby the church gave evidence that it did not tolerate the sins of its members but that it deterred others from sinning and reformed those who had fallen” (83).

            Part III, “Proposals to Correct Conditions in the Church,” outlines six proposals which Spener believes are necessary for true reform. First, there needs to be a “more extensive use of the Word of God” (87). This proposal includes the reading of the Scriptures in homes as well as at church. The second proposal is “the establishment and diligent exercise of the spiritual priesthood” (92). Encompassed in this proposal is the Reformation principle of the priesthood of the believer; Spener denounces the monopoly which the priests, under the Roman Catholic Church, have upon things spiritual. In his third proposal, Spener asserts that “it is by no means enough to have knowledge of the Christian faith, for Christianity consists rather of practice” (95). Christianity should not be docile, but active. Spener notes that related to this proposal is a fourth: “We must beware how we conduct ourselves in religious controversies with unbelievers and heretics” (97). Christians should pray, set a good example, love all, limit formal debates, and when pointing out errors do so “with a modest but firm presentation of the truth” (98). Spener’s fifth proposal is that when suitable individuals are found to enter the ministry, “they must be trained in our schools and universities” (103). Important to Spener is the position of the professor as guide and mentor. Spener asserts that “[u]nless he has somebody to lead him faithfully by the hand, a beginning student will hardly know what he needs and what he does not need in these matters” (109). Of the final proposal, Spener states, “I therefore add this as a sixth proposal whereby the Christian church may be helped to a better condition: that sermons be so prepared by all that their purpose (faith and its fruits) may be achieved in the hearers to the greatest possible degree” (115). Here Spener denounces those who only wish to impress others through their sermons. Spener notes that this is done by quoting foreign languages, or being overly concerned with the sermon outline to the detriment of the actual content.

Comments and Analysis

            This edition of Pia Desideria, provided through the efforts of Theodore G. Tappert, has furnished the serious student of church history and theology with an excellent resource for the study of Pietism’s beginnings as well as that of the church’s continued desire and need to reform. Tappert’s introduction ably places Spener and his work in the proper historical context.

            Perhaps the best way to judge or measure the value of a work such as Pia Desideria would be to analyze its immediate and long-term effects. The initial reception was overall favorable, coming from “such unlikely sources as the Tübingen faculty and Abraham Calovius, a most conservative theologian.” Both of Spener’s brothers-in-law, Johann Heinrich Horb and Joachim Stoll, wrote responses to Pia Desideria which were published as appendixes in many later printings. “Horb objected to Spener’s advocacy of church discipline and was less optimistic of the possibility of reform. Joachim Stoll warned against using medieval mystics such as Tauler and à Kempis instead of a truly orthodox devotional writer of the like of John Gerhard.” For the most part, though, Spener’s call for reform within the Lutheran Church was accepted and appreciated by all.

            The major result of Spener’s life-long work, Pietism, grew out of such works as Pia Desideria (Pious Wishes). Under the leadership of August Hermann Franke, Pietism “developed a greater emphasis upon an experience of conversion, the relevance of doctrine only as it related to life, an emphasis on education for practical piety, and Christian philanthropy.” Spener’s symmetry was removed and Pietism took on a life of its own outside of its Lutheran beginnings.

            One may be tempted to ask what influence Pietism can have upon today’s church, but it may be more important to ask what influence Pia Desideria can have. The impetus for the work, church reform, is a reoccurring theme within the Christian church and it is important to study what steps others have taken to attain reform. It would be too simplistic, however, to pull Spener’s ideas for reform out of their historical context and use them today. Yet, his six proposals for reform still have a ring of truth even in the latter part of the twentieth century. The Christian church today could easily adapt Spener’s proposals for today’s situation and a foundation for reform would be in place. Some idea for reform will always hold truth.