Philip Jacob Spener and his work

Chapter I. Condition Of The Lutheran Church In Germany

AT THE TIME OF SPENER's BIRTH HIS YOUTH AND

EDUCATION — HIS MARRIAGE HIS PASTORATE IN

STRASBURG, AND CALL TO FRANKFORT.

The Peace of Westphalia had settled the rights of religious parties in Germany ; but the Reformers were dead, and the fervent spirit that had stirred them to action, and to sacrifice, had been quenched in the long struggle for religious liberty. The Church had become the heritage of a generation of warriors, who, while they preserved and protected her, had developed those passions which destroyed her inner life.

The Protestant Church was divided into two great parts : the Lutheran and the Reformed, and these fell into bitter and intolerant controversies with one another, while the entire Protestant body was engaged in disputes with the Romish Church.

Although wars had ceased because of the country's exhaustion, the hatred and bitterness engendered by them survived, and was voiced in pulpit and school, wherever men taught or preached or wrote. In protecting the truth, the people had lost that chief treasure with which re- (5)

b SPENER AND HIS WORK.

ligious truth is designed to endow the human heart — brotherly love.

The follower of a great benefactor moves forward developing his Avork. The imitator stands immovable and only poses beside it. During the century which succeeded their death, the Reformers had no followers. No one received again the fervent and creative spirit of their action. They had ready imitators, who clung to the dry husks of an empty faith, finding the letter where their heroic predecessors had fo.und the spirit. These made of Luther's glorious theology, which had been framed as an expression of inner life, a philosoi3hy of religion, whose importance was its correct and orthodox expression, and its intellectual apprehension, rather than its influence upon life or conscience. Luther and Calvin were quoted oftener than Christ and Paul. The Scriptures were forgotten for the creeds, and those sources of spiritual enlightenment from which should have flowed broad streams of truth became as stagnant wells of bitter Avaters.

Much time was devoted to study, but complaint has been made that the study was desultory and objectless, and that the scholarship of the time was superficial. The moral tone of the schools and universities was extremely low, and the candidates for the ministry presented themselves unprepared in both mind and heart for the duties of the sacred office. True, many wore the Doctor's title, but its value and significance was relative. To the masses the Bible had come to be a closed book. Its use in the schools was neglected, or, if used, the most cursory reading sufficed. Catechisation v/as almost entirely discontinued, or if made use of at all, the mere committing to memory of the various parts was all that was thought necessary. The preaching, when not polemical, still failed in the qualities necessary for the edification of the people. There were disagreements as to the best methods of sermonizing, and the literary fashion of the time led to long and tedious pursuits of unimportant definitions to be used in unimportant exegesis, while the wants of the people and the satisfying truth was overlooked. As a relief from this; some more sensational preachers expounded one of Luther's hymns, related a fanciful allegory, or attacked, bare-handed, without pretense of cover, some minor social evil, as an extreme of dress or a folly of conduct.

True, there were earnest and pious men who saw with distress the prevailing evils, and sought to remedy them in the true way. Chief among these were Valentine Andrea, John Arndt, and the two Gerhards. But the time was not ripe for any decided change, and while the life and works of these still eminent preachers left their influence on individuals, they had not then the power to stir the dead unleavened masses of the church. In order to quiet the restless spirit of controversy and rescue the suffering church, the reigning princes published ordinances concerning certain baptismal practices, and forbade the attendance of their subjects upon certain universities; but, says a German writer, the corruption of the Lutheran Church lay too deep to be affected by advisory rules, or imperative laws; the reformation of her offenses was not to be required at the hands of princes, but was only to be worked out in her own inmost heart through men especially intrusted with her prosperity.

The first and most prominent of these was Philip Jacob Spener, who was born on the 13th of January, in the year 1635, at Rappoldsweiler in Upper Alsace. He was the son of John Phihp Spener, who was a native of Strasburg, a counselor at law, and who at the time of the birth of this son, was private counselor and Register of the reigning Count of Rappoldstein.

The young Philip's parents had eai4y dedicated him to the service of the church, and as he grew up, were not disappointed in the child' s own disposition and inclination. No small influence was exercised in this behalf by his baptismal sponsor, the Countess Agathe of Rappoldstein. Being very fond of her small God-son, she had him often brought to her, and while she heaped upon him favors and benefactions, accompanied them with loving admonitions and pious instruction.

A memorable impression was left on the boy by the death of this excellent woman, in his 13th year, and perhaps the impression was only the greater that her parting injunctions were left to his childish imagination ; for though called to her bedside, she was already deprived of speech, and he only witnessed her painful efforts to communicate to him what was in her heart to say.

Naturally of a gentle and retiring disposition, he was grieved and touched at the loss of this friend, and turned from her death-bed to seasons of prayer and faithful reading of the Bible. Later he busied himself with Arndt's True Christianity, and books of like character, transposing some favorite portions into German verse.

His education was begun under Joachim Stall, who was then Court preacher at Rappoldstein, and who afterward became his brother-in-law by marriage with his older sister. In him he found a teacher both learned and pious, with whom he studied the Greek and Latin classics, and Philosophical Science, and who guided him in the

SPENER AND HIS WORK. V

study of History and Geography. Stall was, also, a fine preacher, and a man of exemplary character. He taught the young Spener thoroughly from the Catechism, and so interested him in his sermons that the boy took notes and even copies of them, thereby learning his excellent and practical use of the text, which was then unusual.

In his fifteenth year Spener was sent to Colomar to his maternal grandfather, from whence he attended the Gymnasium (College) for one year. Here he studied the Ancient Languages, Philosophy, Debating, and Elocution, especially delio'htino; in the last two studies.

In 1651 he was entered as a student at the University of Strasburg, where his uncle Rebhahn was a Professor of Jurisprudence. His home was in the house of his uncle, who was able in many ways to assist him. It was here with great eagerness that he entered upon those studies that were especially preparatory for his theological course. Along with Philology, History and Philosophy, he read the writings of the ancient historians, especially those in the old German. He made unusual progress in the Hebrew and Arabic, and used these languages to delve into the sacred lore of the East. He was also especially impressed by the reading of Hugo Grotius' Rights of War and Peace, and the influence of this celebrated book afterward affected his preaching and the treatment of his polemical adversaries.

In his 18th year, after having held a disputation with Thomas Hobbes, in which he distinguished himself, he was made a Master of Philosophy by the faculty of his university.

During this time, we find that these studies were but incidental to the study of the New

Testament, which remained the chief object of all his student labors until in the year 1654 he commenced the proper study of Theology. The professors who guided his theological studies were Sebastian Schmidt and Conrad Dannhauer; and these men, especially the latter, exerted an influence upon him, which colored and directed his entire future life.

Early in the beginning of his theological studies, two young princes of the Palatinate, Christian and Ernest John Charles, were entered at the University, and Spener was placed over them as tutor. Prior to this the young theologue had lectured as Privat-Docent on Logic and Metaphysics; but the care of the young princes made it necessary to discontinue these lectures and to take up in their stead History, Geography and Genealogy. While these duties as tutor interfered with his study of theology much more than was agreeable to him, he found his lectures so well attended that the fees of his hearers afforded him a comfortable living. This was the more acceptable, as his parents were unable to support him fully at the University, and because he hoped in the future, through this same means, to continue his studies in the Saxon universities.

In 1656 the young princes were sent to France, and Spener was invited to accompany them and continue his course of instruction. On many accounts he would gladly have accepted this offer; but he was led to decline it by reason of his desire to devote his time to theology and the continuation of his lectures, in which decision he was encouraged by his professors, Dannhauer and Schmidt.

Meantime, we find the young man not only developing in mind and coming into notice for his mental attainments, but also for his peculiar spiritual gifts and strict piety. Prior to the beginning of his academical life, and afterward by letters, he had been especially instructed and admonished by his tutor Stall, in regard to the keeping of the Sabbath. This earnest man had repeatedly begged his charge not only to refrain from everything of worldly interest and unholy appearance on that day, but to put aside entirely those theological studies which were calculated to make one more learned, but not more pious. Following this advice, Spener attended regularly the services of the church, being especially pleased with the preaching of one of the professors of the university, John Schmidt, whose pastoral care and counsel he frequently sought. After Sunday services it was his custom to read only such books as tended to spiritually edify, or to gather about him a few friends who joined him in the singing of hymns and the discussion of various Bible topics.

In the year 1655, Spener preached his first sermon in the neighborhood of Strasburg from Luke i. 74, 75, and often spoke afterward of his joy in at once finding that especial happiness in preaching the Word of God that he had anticipated, and which ever afterward continued with him through the years in which he exercised his ministerial office.

But as Spener advanced in learning and in spirituality, he wished the more to enjoy the broader culture of the various universities, and, therefore, in the year 1659 he left Strasburg and went to Basle, where he held forth as Privat Docent in the same line of lectures which he had pursued in Strasburg, and in which he met with distinguished success and public approval. Here he placed himself under the celebrated John Buxtorf as a student of the Eastern languages, and also, on the occasion of a University Jubilee of this old university, took part in its first historical disputation.

Later on, after stopping for a time in Freiburg, he went to Geneva with the intention of traveling into France, but was here attacked with an illness of such severity and duration that he was left too weak for travel, and because of his mother's anxiety for his health (his father being now dead), he traveled no further than Lyons, from whence he returned to Geneva.

During his stay in Lyons he made the acquaintance of Claude Menestrier, who was a celebrated diplomatist, and a connoisseur of heraldry. Spener made use of this opportunity to study by his aid more deeply into the closely related field of Genealogy, which he had been required to teach. But more important was his acquaintance in Geneva with Anton Leger, a professor of Theology, who had been preacher to a late Dutch Ambassador to Constantinople, and who assisted him in his historical studies to a better knowledge of the estabhshment of the Greek Church, and the efforts and end of the patriarch, Cyrillus Lukaris. This professor had also been born a Waldensian, and was able to inform Spener fully as to the history and condition of this sect. There was yet another Genevan acquaintance who exercised no small degree of influence on Spener' s future life ; this was John von Labadie, a preacher whose edifying sermons and efforts for the purifying of the corrupted church at once attracted the enthusiastic young man, who already had in view the same kind of activity. While his personal association with the great preacher was but limited, he conceived for him so great a respect that he translated some of his writings from the French into German, which translation was afterward published, passing through two editions. This admiration for Labadie, however, afterward brought reproach upon Spei>er, when the former fell under the disapprobation of the conservative . church partly for his continued efforts in the direction of church reform.

During his stay in Geneva Spener was received with intimacy and friendship by the professors of the university and the higher social circles of the town, but returned to Strasburg to resume his interrupted theological studies, feeling gratefully conscious of the benefits resulting from his stay there.

Not long after his return to Strasburg, he was required by the Count of Rappoldstein to accompany him in a journey to Stuttgart in order to attend the wedding of a Princess of Wiirtemberg with an East Friesland Prince. Here he was presented to the Grand-Duke Eberhard, the ducal family and other persons of distinction and high degree, by Avhom he was well received and who expressed a wish that he should remain in that part of the country and make Wiirtemberg the field of his future labors. Indeed he really went to Tiibingen for a few months and read lectures ; but while he was yet considering as to his future course, he received a call to a pulpit in Strasburg.

This was a charge of great prominence, requiring a large amount of pastoral work. The young preacher held so high an idea of the pastoral duty and found himself so conscientious regarding the perfect administration of such a position that he doubted his ability to perform properly its duties. He feared that he should fail, both in phy&ical strength and the necessary mental and spiiituai gifts. He sought the counsel of friends, and was so far persuaded to accept the call, that he returned to Strasburg to examine more fully the proposed field of labor. But when he had done this, and had considered the entire circumstances, he felt that the work presented too many difficulties to warrant him in undertaking it. During the winter following, he remained in Strasburg studying privately and holding public lectures. He expected to return to Wiirtemberg early in the year; but in March, 1663, through the intervention of Dannhauer, he was offered second place in the ministry of the city.

This position would require the public preaching of God's Word, an activity for which he now heartily longed, but it left him free from all pastoral duties, and afforded him time for the further pursuit of his theological studies.

There is no doubt but his friends in Strasburg hoped by this call to win him at once to a permanent professorship in the university, especially as he continued the reading of lectures there in his old lines, to which he finally added theology.

In 1664, following the advice of his friends, among them his former teachers, Dannhauer and Schmidt, he passed his theological examination, held his inaugural disputation and took his degree of Doctor of Theology.

The day of his promotion to the Doctorate was also the day of his marriage with Susanna Erhardt, the daughter of a former member of the Council of Strasburg, and who had been early left a widow.

His marriage, Spener afterward himself says, was blessed of God, to whom he rendered hearty thanks for so true a helper as he found in his wife.

She was of kindly and loving disposition, possessing a warm Christian heart and a capabihty for management which reUeved her husband of all care of their practical affairs, and at the same time made his household an exemplary one. She, herself, became an ornament and honor to his position, through her retired and correct course of conduct.

Their life together was earnest, but gentle and loving ; and was mutually profitable and strengthening in the duties which they undertook. Eleven children were born to them, six sons and five daughters. Five of these died before the father, two of the sons when just about entering honorable positions in life ; but the other six continued a joy and blessing to the parents to the end of their days. One daughter married Rechenberg, afterward a Leipzig professor, and another was married to a pastor named Birnbaum. Spener's household was also gladdened by the presence of his wife's mother, who is described by him as an excellent Christian woman who loved him as her own son.

By his promotion and marriage Spener was now in most promising circumstances for the discharge of the duties of his chosen office. For two years he labored therein with an earnestness which brought the most gratifying results to the church and constantly increasing distinction for himself. But now came a call, which, though entirely unsought by himself, was one of the most important events of his life. It was this event that shaped his entire future and brought him more and more into notice before the religious world. The imperial city, Frankfort-on-the-Main, selected him as first pastor of the city, and this position carried with it the office ol Senior Councillor of the Spiritual Ministerium. In all the changes of Spener's life, not one was of his own seeking. He beheved and taught that the minister must be called to his office by God through the established agencies of the Church without any advances of his own toward the office. He further, fearing the involuntary influence of selfinterest, believed that others than the candidate should decide upon his fitness and worthiness for the proffered position, and that the final decision must rest alone upon the promise of increased benefit to Christ's kingdom, and that the personal advantage of the man and the preacher should have no weight in the conditions.

What wonder then that Spener doubted the wisdom of this call and his ability to fulfil its requirements? He was but thirty-one years of age, and those who would be his colleagues in office were grey-haired and elderly men who would themselves belong more properly to such a position, by reason of their wider experience in the exercise of the ministerial office. The pastoral charge here would, also, be much greater and more difficult than the one he had so feared to enter upon in Strasburg. Added to these difficulties which presented themselves in this proffered field of labor, was the feeling of attachment to his present position. He was with a city w^hich had been the home of his parents, and had now long since become his own; it had also afforded him the kindest support, and had of its own free will called him to a position that still promised much for his future usefulness.

Unable to decide for himself so important a step, and fearing that his friends might be influenced by their interest in him to overrate his fitness for so high a position, he left the matter to be settled by the two cities of Strasburg and Frankfort.

8pe:n'er and his work. 17

To this end he addressed a communication to the City Council of Strasbnrg. He set out fully the state of affairs, and gave reasons for and against his acceptance of the call, begging them to decide for him in this difficult and important matter. The Council called to its aid the theological faculty of the university, and by them in joint conference it was decided that the call was of a nature that demanded his acceptance. Spener believed this to be the voice of God, and proceeded to obey it. On the 3d of July he took public leave of the city and his people in a farewell sermon which he preached in the Minster.

The cholera was raging in Frankfort, but this did not prevent his immediate removal there with his family. The 20th of July witnessed his departure from Strasburg, and upon his arrival in his new field of labor, he at once entered upon its duties, which as yet but slightly indicated the breadth and importance of his future work anrl its ever increasing difficulties. 2

Chapter II

SPENER AS SENIOR OF THE MINISTERIUM AT FRANK- FORT HIS PREACHING AND EFFORTS FOR THE

REFORM OF THE CHURCH HIS OPINIONS ON CHURCH

GOVERNMENT.

Spener was now the first minister of the chief capital city of Germany, and all eyes were turned npon him. Some movement was expected from a man, who, though so young, had been found worthy of so important a position. None, however, felt the importance and responsibility of the situation more than he himself.

He wished to assume such an attitude toward the city government and his colleagues as should not give offense; but from the first he resolved to carry out those principles which promised most for the enlargement of God's kingdom. He decided to hold himself aloof from the worldly affairs of the state, and to show to the government proper honor and respect. But he reserved to himself the right to admonish and reprove his rulers in the matters of his own office and their own spiritual interest when necessary. This he hoped always to do with all possible gentleness and privacy.

Toward his fellow-workers in the Lord's vineyard, he wished to show the hearty love which he felt, and hoped never to use to his own profit or advantage the authority with whichhe was invested. Especially did he desire to leave to his (18)

colleagues the utmost freedom of thought and judgment.

By his preaching he aimed at the uprooting of the prevailing condition of worldliness and carnal assurance, hoping to plant in its stead a living and fruitful faith. With this end in view, he determined upon the greatest simplicity in his sermonizing, and a close personal approach to the people under his care, hoping to direct intelligently their upbuilding in the true spiritual faith.

On the first of August, after reaching Frankfort, he appeared before his people in his first discourse. He chose for his text these words from Romans: '' I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth." This he treated simply and clearly, closely following the text, explaining the power of the Divine Word and how it must be used for the healing of souls. He said that the Gospel must make Christians and save men, that it could not do otherwise. So long, therefore, as the Gospel had freedom and an uninterrupted course, it would go well with the Church, however hard and miserable her outward circumstances might appear. Since this, then, was the means of her prosperity, for this blessing should God be continualh^ invoked, and to this object should the deliberations of the Church be directed. Further, in the course of the sermon, he said: '^But as the Scriptures and the preaching of the word have so much sacredness and so much power, the exhortation arises, that we habitually regard them with reverence, and bear in mind that those who possess the Scriptures should read them with care (since he does dishonor to the Gospel who will not permit it to exert its power), and those who read it should do it with devotion, as is becoming in so sacred an employment. ' '

Again he said: '' Those who preach the Gospel should reflect that they speak not the words of men, but the power of God. They should beware, therefore, lest they mingle with it any thoughts of their own, and thereby corrupt it, lest they neglect to go about it with reverence and care, and read it as the word of God, and lest they take a glory in preaching sermons without due preparation; for as far as is consistent with other duties they should study them with care. If the Gospel is the Gospel of Christ, we are thereby admonished, that as the preacher should desire to preach nothing else, so the hearers should desire to hear nothing else; not human trifling and merry tales to produce laughter in the church; not deep speculation which none of the hearers can understand (then it would be called a gospel of over-wise reason); not the histories or empty services of the saints (then it might be called the gospel of the saints, and not of the spotless Christ) ; nor yet mere morality; for although it is proper that morality should be impressed upon the Church, it is not its first and immediate aim, but is to be awaited as a result, not looked to as a means. The heathen had as correct morals as perhaps Christians can ever portray; yet they had not the Gospel of Christ, and, therefore, knew nothing of its saving power. Even Jews and Turks, the false believers, can discourse on morals and extol them, but know nothing of the saving power of the Gospel and its correct doctrines."

' ' But, ' ' he went on to say, ' ' so long as the Scriptures merely lie upon the shelf, and are not heard or read, so long must they be considered simply as standing alone on the page; certainly they could not be in such a case the power of God, but a dead and powerless work. The sermon also which is not heard, or is heard inattentively; — there it lies accurately written or printed, yet it has not such power. It may be compared to the rod of Moses: when laid aside in the evening it was, perhaps, a mere whip or stick; but when Moses brought it forth, and used it according to the command of God, it was the instrument by which the Almighty performed wonderful works. Or, it was like a great organ standing untouched without sound or song, but which played upon, became alive and tuneful. The power is there that is able to bring light to the human heart, to convince it of truth, remove its fettering hardness, to awaken faith which shall make it righteous and a sharer in the Holy Spirit, and keep it strong and comforted unto the end."

"This," said he, "is the power that is hidden in the Word of God, and which is exercised through it when received into the hearts of men." Then he went on to show the necessity of a proper reception of the word, the conditions which prevented it, and the preparation and conduct of life which would permit the word to operate on the heart and mind.

Such a sermon would seem common enough if preached now at the close of the 19th century; but so near the middle of the 17th century, when the people were accustomed to listen to long and bitter discourses against heretics, dr}^ essays on morality or tedious discussions of non-essential doctrines, drawn out to the finest point in carefully studied definitions, sharpened to turn the edge of some adversary's steel, this sort of preaching, founded on the Divine Word, without oratorical or rhetorical display, and rising, as it manifestly did from a heart fervent and alive with faith, made a deep impression upon his hearers.

This was a type of all his future sermons, by the use of which he so materially improved the wretched style of the pulpit oratory of his time. Even at the present time much might be learned from the earnest simplicity, the strict adherence to scriptural truth by which he stirred the hearts of his people and the admirable application of the same to the known condition and circumstances of his hearers. Yet his sermons were in a language not then developed to give expression to the highest culture, and were often necessarily of a rambling length that would not in these days be suffered in the pulpit. This latter fault was doubtless owing to the neglected state of popular religion, which required minute explanations of simple doctrines and passages of Scripture that should have been familiar. But Spener's preaching arose from quite another source than that w^hich the scholastic treatment of theology prevailing at that time could furnish. His ow^n piety, nourished by the early teachings of Stall, and later by the fervent spirit of Dannhauer and Schmidt, and his constant study of the Scriptures, sought its own expression.

He had never heard of homiletics, much less studied them, so that he w^as not confused by the various methods of sermonizing. He says regarding methods, that he had allowed himself to forget that he had ever studied Elocution or Oratory; that he never observed the form of a sermon which he heard, but only the excellent things contained therein. '' For," said he, ''it must be the Gospel which points out the way to Christ's children. These words of grace are like the blessed daw- n pregnant with sw^eet dews. ' '