the baptist pietist clarion, march 2012

7/28/2019 The Baptist Pietist Clarion, March 2012

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Contents

1 A R f H BS | J B kkR f H : T EV f P |G S

2 I I |G. W CR v w f G S b TD f C Sp u |

H3 P H R : AC M C |C A

4 R f H : W f D .C L |C Sp k

9 M S f G | JB kk

13 C Y D C ? |G. W C

15 J A x E : A B PT |G. W C

17 B J H : W Fb P |W H

18 R v w f D v P H b T G f L | R S

19 T P P f S OP |G. W C

20 A G Q :I z O S A J ? |G. WC

The Baptist Pietist CLARIONV .11 , N . 1 I unity In non-essentials liberty In everything charity M 20

E b G. William Carlson, P f f H P S B U ; Ron Saari, S PP u u b f u .b . u/ p / /B p _P _C

continued on p. 7

continued on p. 5

A Religion o the Heart and Bethel Seminary Dr. Jeannette A.Bakke, P f f C E u

B S (1978-1994)A Religion of The h eART : An e xpRession of

BeThel s s piRiTuAl h eRiTAgeHow does a religion o the heart express

itsel in a seminary? In Bethel Seminary?The early members o the Baptist GeneralCon erence were Swedish immigrants, Swed-ish Pietists. Their lives were grounded inwarm, heart- elt aith. A religion o the heartwas what they knew and how they expressedtheir aith. Many had limited educationalopportunities and their aith re ected these

circumstances.It became evident that the churches need-

ed pastors who were grounded in Scriptureand sound theology to deepen their under-standing o their relationship with God inChrist. Out o this growing awareness JohnAlexis Edgren established Bethel Seminaryin 1871. Along with Edgrens convictionthat academic pursuit was required he wasequally aware o the need to be intentionalabout matters o the heart. He said it thisway, The instruction will be so conductedthat above all the spiritual li e may gainstrength, and secondly, that knowledge may be gained and understanding developed.This original statement continues to beexpressed and embodied in ways that grow and change.

Religion o the Heart:The Enduring Value o Pietism

Glen G. Scor -gie P f f C T ,B S |There is a or salesign on our neigh-bors lawn. Theyre

retirement-age anddownsizing to a condo. They are now sortingand si ting through the things they have ac-cumulated over the years. They have createdtwo piles: stu to get rid o and stu to keep.Deciding what to let go and what to retain isnever easy and requires a air bit o wisdomand oresight.

Churches and denominations have to dothis too. Time moves on and a new genera-tion is coming up. Perhaps you have noticed

that not many people attending your churchspeak Swedish anymore. Maybe you were abit startled to discover that the new youthminister has a tattoo. As long as we remainalive we are obliged to embracegraciously,i possiblethe dynamics o change. Buwe also have a responsibility in the midst o

all this ux to retain the things that mattermost. In the language o the Bible, we musttest everything and then hold on to thegood (1 Thess. 5:21).

Against this backdrop we want to considerwhether Pietism should still matter to theBaptist General Con erenceto ConvergeWorldwide. The question might just as easily be posed: Why should we make any seriousand intentional e ort to preserve our pietis-tic heritage? Why not let it go like the boxes

F pub b CommittedPastors & Lay Leaders Dedicated toPreserving Pietism, Evangelism, and

Civility in the BGC.

E b :G. William Carlson | P f f H

B U 3900 B D p. . 60,S . P u , M 55112

( w @b . u)

Ron Saari | S P C B p C u 420 N. R S .

S . P u , M 55104( . @ b p u . )


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continued on p. 11

Inside this Issue of the Baptist Pietist Clarion

In essentialsUNITY

In non-essentialsLIBERTY

In everything

CHARITY

G. William Carl -son, P f f H P -

S | This isthe twel th issue o the Baptist Pietist

Clarion . The irstissue emerged in

March 2002. Earlier issues ocused on thetheological vision o John Alexis Edgren,Baptist pietist spirituality as expressed in theli e and witness o Carl H. Lundquist,Baptist commitments to religiousliberty and the separation o church and state (exploring thecontributions o Dr. Wal red H.Peterson and Dr. C. EmanuelCarlson), history o SwedishBaptist pietism, the history o theological disputes in the BGCand a celebration o Gordon JohnsonsMy Church.

The Baptist Pietist Clarion publishes ma-terials rom the proceedings sponsored by Friends o the Baptist General Con erenceHistory Center. Previous issues o the Baptist Pietist Clarion can be ound at: cas.bethel.edu/dept/history/Baptist_Pietist_Clarion.The frst issue o the Clarion is now availableon the website.

The Clarion could not be publishedwithout the assistance o the Baptist Gen-

eral Con erence History Center and theoutstanding layout work o Darin Jones,graphic designer or communications andmarketing or Bethel University. The History Center is wonder ully administered by Dr.Diana Magnuson, Pro essor o History at

Bethel University. Further in ormation canbe ound at: www.bethel.edu/bgc-archives.

Two o Dale Johnsons artworks are ea-tured in this issue. Both Dale and I havetaught at Bethel since 1970 and we plan to

retire rom ull-time teaching inspring 2012.

1. The frst theme o thisissue o the Baptist Pietist Clarion is to celebrate theBaptist Pietist tradition o

the Baptist General Con-erence (Converge World-

wide) as a Religion o the Heart.Three o the articles come rom presenta-tions at A Religion o the Heart Sessionon October 15, 2011 at GracePoint Church,New Brighton, Minnesota. It was sponsoredby the Friends o the Baptist General Con-

erence History Center. The presenters wereDr. Jeanette Bakke, Dr. Chris Armstrong andCarole Lundquist Spickelmier.

2. A second theme o this issue o theBaptist Pietist Clarion is to explore the

signifcance o the pietist heritage. Dr. GlenScorgie, Pro essor o Theology at BetheSeminary, San Diego was asked to re ecton the signifcance o Pietism to the BaptistGeneral Con erence heritage. It is a strongplea or us not to orsake this important

component o our tradition.

3. A third theme is the recognition o twoindividuals who have played signifcantroles at Bethel University. These are GeraldHealy (Big Jer) and V. Elving Anderson.They were in uential in encouraging thevalue o reading and the intentionalizationo our Christian journey. Included are somere ections about the signifcance o theirlives. They both endorse Bethels pietistheritage. 4. A fnal theme is Terri Hansens review o Glen Scorgies Dictionary of Christian Spirituality . It is a volume that ought tobe included in all Christian libraries. Thedictionary includes a signifcant number o contributions rom Bethel University andSeminary aculty members.

5. We want to invite you to the inauguralBethel Colloqium on Pietism Studies.Featured speakers are Scot McKnight andJon Sensebach. It is on April 20 at BethelUniversity. (see ad on pg. 3)

erri L. Hansen | Irecently heard a dia-logue where DallasWillard was in conver-sation with James Bry-an Smith o FriendsUniversity. A ter a

very eloquent and lo ty comment by Wil-lard, Smith said, Okay. Now lets take thosecookies and move them down to a lowershel . In his simple and warmly humorousway, Smith said what we were all thinking!We wanted to better understand what Wil-lard had just said. There are many beneftsto be gained when one endeavors to bring

the magnifcent ideas o one o the greatestChristian thinkers o our day into the realmo common understanding.

The Dictionary o Christian Spirituality (2011), is a wonder ul re erence work. It is

ull o lo ty ideas and great thinkers, but by design, the editor, Glen Scorgie, has deter-mined to make this volume accessible andreader- riendly. In his own words, Scorgiesurmises that evangelicals embody a aithdesigned or ordinary people, plain olk in-tuitively suspicious o elitism. I want placeswhere I can go to fnd scholarly treatmento topics important to the study and under-standing o my aith. I also need those places

to speak a language I can digest and compre-hend. It does not insult my intelligence, butraises my appreciation when accessibility isa goal or a volume o this type.

I also resonate with Scorgies assessmentthat although there are other works thataddress the topics ound in this dictionary,those books do not always resonate with theevangelical heart beat. We have a distinctheart, passion, set o priorities, and even a-vorite heroes that we do not see in these othervolumes. Some topics surrounding Christianspirituality and ormation are still controver-sial in the evangelical arena. It is extremely important to fnd these topics discussed and

Review o The Dictionary of Christian Spirituality (Glen Scorgie editor)


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Religion of The h eART : A ChAllenge To The ModeRn CRiTique

The modern critique o heart religion iswrong-headed. It is wrong-headed becauseit is based on a misunderstanding. Moderncritics see nothing but the emotions involved

ChrisArmstrong, A P f

f C u H ,B S | Taken rom a

Friends o theHistory Center

Presentation: A Religion o the HeartGrace Point Church October 15, 2011

p ieTisM And h eART Religion :BiBliCAl RooTs

The frst thing to say, perhaps, about heartreligion, is that just as it got a bad rap in the1600s, when Pietism was born, it still doestoday. Now, decades a ter the heyday o thecharismatic movement brought heart reli-gion to Main Street, the vaguely disreputableaura o an emotionally expressive religionlingers. Emotional commitment to, andexpression o , ones religion still seems, evento many evangelicals, somewhat uneducatedand unnecessary.

O ten, observers have assumed that theexpressive emotional practices associatedespecially with Pentecostal and charismatic

aith are basically an escape valve or a de-nial o di fcult circumstances by the kindo people H. Richard Niebuhr called thedisinheritedthat is, lower-class olk whodont know any better.

One group o poor, disinherited olks whodidnt know any better was the uprooted, per-secuted, su ering Christians the Apostle Peterwas talking to in his frst letter, who reside asaliens, scattered throughout Pontus, Galatia,Cappadocia, Asia, and Bithynia. Those whohe said had to su er grie in all kinds o trials. To those people, Peter said though you do

not see him now [that is, God], yet believing, you rejoice with joy unspeakable and ull o glory. (I Peter, chapter one.)

It is worth thinking about this. Were thesepeople involved in escapism and denial? Orwould Peter have said, and does the New Testament as a whole seem to teach, thattrue escapism and denial comes when people

ocus on their material circumstances andtheir earthly utures, to the exclusion o thethings o God and their eternal destinies?

in heart religion. They see the religion othe heart as irrational or even anti-rational.And o course in the twentieth and twenty-frst centuries, reason trumps all. Reason ispower, because o the tremendous power otechnology, grounded as that is in scientifc

Pietism and Heart Religion: A Challenge to the Modern Critique

Te symbol in the ad was created by Dale Johnson, Professor of Art at Bethel University. He designed and carved the piece for Dr. Carl Lund-quists Order of the Burning Heart.

continued on p. 14

Pietism ColloquiumApril 20, 2012 Bethel University Join us or the Inaugural Colloquium on Pietism Studies hosted by Bethel University.This years keynote speakers are Scot McKnight, pro essor o religious studies at NorthPark University, and Jon Sensbach, pro essor o history at the University o Florida.

9-10 a.m. Pietism, Anabaptism, and Conversion:

Paradigms or the Contemporary ChurchScot McKnight, Pro essor o Religious Studies North Park University 10:20-11 a.m. Convocation Chapel Benson Great Hall11:30 a.m.1 p.m. Q and A lunch with Scot McKnight and Conversation on Pietism

Studies at Bethel (limited lunch spots available)1:15-2:15 p.m. Rebeccas Trial: A Story o Pietism and Race in Eighteenth-

Century WorldJon Sensbach, Pro essor o History University o Florida

2:30-4 p.m. Pietism, Churches and a Usable PastG.W. Carlson, Pro essor o History and Political Science, BethelUniversity

Ryan Eikenbary-Barber, Senior Pastor, Bethlehem Covenant Church Gracia Grindal, Pro essor o Rhetoric, Luther Seminary Devin Manzullo-Thomas, Graduate student, Temple University Francis Monseth Dean, Association Free Lutheran Theological

Seminary

RegistrationRegistration is ree, but required. Thereis a limited number o lunch spotsavailable so register as soon as possible.www.bethel.edu/news-events/events/pietism-con erence/registration

For more in ormation about the collo-quium, please contact Christian CollinsWinn at [email protected] or ChrisGehrz at [email protected].


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continued on p. 12

Religion o the Heart: Writings o Dr. Carl LundquistPresident o Bethel College and Seminary, 1954-1982

S N b Carole LundquistS p i c k e l m i e r ,D u f

D . C Lu qu . w

f D .Lu qu u u w uC z f j u .

My dad led many retreats and taught many courses on the devotional li e. About one o them he wrote:Last year in a Doctor o Ministry course I

taught, Spiritual Formation or Pastors, my students tried to identi y the many kindso spiritual exercises available to twentiethcentury Christians. They developed a list o thirty-six! All o them could be practiced atany time by any Christian There are twouniversal disciplines among these thirty-six:prayer and the devotional reading o theBible. These are basic or all believers in allcultures at all times. Other disciplines are o value only i they are built upon these two.

CReATive W Ays To p RAyDad greatly enjoyed teaching others about prayer,and encouraged them to nd creative ways to insert prayer into daily living. One o the ways he said we can pray is in a covenant prayer:

The Covenant Prayer. This is the prayero personal dedication with which each new day may be begun. Even be ore arising rombed the believer may place himsel deliber-ately in Gods hands and o er to Him hisgi ts or service that day. Charles Whiston,

in his book Pray , reveals a prayer which hedeveloped or himsel that can well serve asa model or others:

O Lord Jesus Christ:In obedience to thy holy claim upon me,I give mysel anew to thee this day;all that I amall that I have;to be wholly and unconditionally thine

or thy using.

Take me away rom mysel , anduse me up as thou wilt,when thou wilt,where thou wilt,with whom thou wilt.

Amen.

We can use Whistons prayer or create onethat expresses our own commitment in adaily private ritual with God. Or we canrespond spontaneously each day to declareour availability to Him or His using. A ew years ago in Bermuda I heard a devout Ber-mudan man do the same thing by praying,Oh, Lord, help yoursel to us!

Another way we can pray throughout the day is in living prayer:The Living Prayer. This type o prayer

re ers to quiet prayers and praises that ow rom our hearts all day longMost o us use

mealtimegracetimeto think o God andto voice our thanks to Him. But more than

ood can call us to prayer. Frank Laubach, themodern mystic, challenges us to use the news-paper or the television set in the same way. Asworld decisionmakers are pictured be ore oureyes, we can breathe a quiet prayer or them by name. We can read a newspaper prayer ully,whispering back to God our intercessions orthose in need about whom we are reading.When someone calls our attention to himsel ,even in an impolite way tripping us on thebus, jabbing us with an umbrella, darting in

ront o usLaubach suggest that o the ourbillion persons in the world, God may be call-ing that particular individual to our attentionin order to inspire prayer or him.

O ten it is possible to telescope time and

to pray while we are doing something else.I have ound that it is possible to use timespent in the health spa to intercede or indi-viduals on my prayer listMy wi e, Nancy,uses the stop lights that make her stand stillin tra fc as triggers or prayer. A woman rid-ing behind her husband on a motorcycle, apatient waiting in thedoctors o fce, or afsherman in his boat all have golden op-portunities or living prayer.

One o my ondest memories o Bethedays is seeing a beloved Pro essor o Philosophy, Dr. Bob Smith, with his arm around astudent and praying or him. Never mindthat they were in a corridor and studentswere milling by or in the gymnasium andeveryone was hurrying out. This was livingprayer, snatching a moment in a busy day totalk with God.

Sometimes we wonder why God wants uto pray. A ter all doesnt He already knoweverything? What is the reason we shoul pray? Dad addressed this question in one ohis newsletters:

Why Pray? Intercessory prayer will al-ways remain a mystery to us. God has simply asked us to work with Him by prayer without

ever explaining in the Scriptures just how prayer makes the di erence. However, theconjunction o mans ree will with Godssovereign power is nowhere more evidentthan in a believers response to the prompt-ing o the Holy Spirit in prayer. I once heardBishop Stephen Neil illustrate this spiritualdynamic by saying it is like a boy putting amagni ying glass over a piece o newspapeon the grass. The sun had been shining on

Dr. Carl Lundquist


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A Religion of the Heart: Pietism, from p. 1

o oldNational Geographic magazines now stacked up beside my neighbors garage?

Be ore o ering a response to this impor-tant question, it may be help ul to clari y a ew terms and concepts, including thesometimes con using term pietism itsel .

o uR p ieTisT h eRiTAgeThe Pietism movement originated in 17th

century Germany when many ProtestantChristians were expending their energy arguingand in some instances literally fghtingamongst themselves over detailso doctrine. A godly man by the name o Johann Arndt called such Christians back to the importance o a vibrant relationshipto the living Christ. The title o his admoni-tion, True Christianity (4 vols., 1605-1610),conveyed his conviction that this is whatgenuine Christianity is all about.

Later in the same century, the Pietistmovement per se emerged when PhilipSpener, building on Arndts work, escalatedthe reaction against a coldly intellectualLutheran orthodoxy. His little classic Pia Desideria (1675) was a power ul call or areturn to a aith characterized by sincer-ity, devotion, and heart elt, experientiallove or Christ. This vision and dispositionwere kept alive long a ter Spener and hiscontemporaries passed on, largely throughthe Moravians. They owered again in thenineteenth century among the Baptists, FreeChurch and Covenant people in Scandinaviaand wherever else these courageous olk mi-grated. The Swedish Baptists who settled inMinnesota trace their spiritual roots to thismovement. We are products o this pietistimpulse. (1)

p ieTisM : A Religion of The h eART

What is Pietism? Its varied aspects canbe distilled into this. It is a religion o theheart, where the heart is understood as thecontrolling and a ective center o the sel .(2)

A religion o the heart pays care ul atten-tion to the inner li e. It attends to matters o personal disposition and motivation, and isattuned to the inwardly-aimed searchlight o the Holy Spirit. It is relatively less impressedwith conspicuous bigness and externalachievements. A ter all, what real beneft

is there in gaining the whole world at theexpense o ones soul?

Pietism appreciates that rom the innerli e everything else ows. Truth was nevermeant merely, as John Calvin amously said,to it about in the brain; it must take deeproot in the heart. Only there can it alter the

de ault settings o ones psyche, and generatetrans ormation.

Dallas Willard, an in uential Christianleader, has written Renovation o the Heart (2002), which begins with the observationthat we live rom the heart. (3) Conse-quently, nothing is more decisive than theheart, and nothing more important than itsSpirit-led renovation and renewal. Within,Willard writes, are our thoughts, eelings,intentionsand their deeper sources, what-ever those may be. The li e we live out in ourmoment, hours, days, and years wells up

rom a hidden depth. What is in our heartmatters more than anything else or who webecome and what becomes o us. (4)

A religion o the heart is also sincere andauthentic, without pretense or artifciality. Itis genuine, not contrived. It is holistic ratherthan compartmentalized.

Finally, heart religion touches every dimen-sion o our being. It a ects not only whatwe think, but what we experience and eel.Pietists expect to experience the voice andpresence o Christ in a personal way. Andbecause Pietism also encompasses our eel-ings it values an a ectionate relational dis-position within the boundaries o Christiancommunity. Beyond the ellowship o saints

it encourages response to human need out o empathy and compassion rather than mereduty. Such a religion nurtures hearts that beatin sync with the heart o God, and are thenwilling to ollow that heart into the world.

p ieTisM And iTs CRiTiCs

Un ortunately, Pietism has a bad namein some Christian circles due to certainmisunderstandings o its true genius and tosome o the mutant orms o Pietism thatdeveloped along the way. (5) Theologicagiants like Albrecht Ritschl and Karl Barthhave written scathing critiques, or at leastambivalent assessments, o it. (6)

Sometimes Pietism is blamed or generat-ing excessively subjective, intellectually weakand even heretical versions o the Christian

aith. The assumption o the critics is that Pi-etists emphasize the heart to the relative ne-glect or disparagement o the mind. But thisis an aberration o genuine Pietists who seekto love God with heart and mind. They know that God does not honor mushy-headedness,and it soon leads to mental con usion andheresy anyway. A lobotomized spirituality isa dangerous and ephemeral thing with a very short shel li e. Pietists do not disparage themind; they merely insist that a Christianity sequestered in the mind alone is insu fcient.

At other times Pietism is prejudicially regarded as a religion that is all locked upinside itsel in a very privatized, cozy, warmintimacy with God alone, to the selfsh ne-glect o human need and the work o Godskingdom in a tough world. But genuine

Pietism, as its most amous exemplars showedby their lives, is not abouta narcissist escape romour calling to serve God in

di fcult, messy situations.Quite the opposite, they allow their hearts to bebroken by the things thatbreak the heart o God.These caricatures o Pi

etism are, to be sure, pit-alls to avoid, but they

have never characterizedPietism at its best.

continued on p. 6 Glen Scorgie, teaching at Bethel Seminary San Diego


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ReAsons foR p ReseRving p ieTisM But now we return to the chie question

be ore us. Why, then, should those o us inthe Baptist General Con erence preserve ourpietistic heritage o a religion o the heart?May I suggest our reasons:

1. Jesus said it was important.Followers o Jesus pay attention to what

Jesus taught. We believe that his perspec-tive o things, his wisdom, never gets old orirrelevant, but continues to be timely andli e-giving.

And as it turns out Jesus ocused on thecondition o a persons heart. Thats what

he zeroed in on. He understood how easy itis or religious people to per orm awlessly

rom an external perspective, but insincerely on the inside. He knew how easy it is tocultivate a secret disconnect between per or-mance and reality. He indicted many o hiscontemporaries or precisely this problem,by declaring in an echo o the prophet Isaiah:These people honor me with their lips, buttheir hearts are ar rom me (Matt. 15:8).

As a positive corrective, he taught that we

are to love God with all o our heart, as wellas our soul and our mind and our strength(Mark 12:30). He o ered a great promise, too.Blessed are the pure in heart, or they will seeGod (Matt. 5:8). Jesus was unimpressed by veneers o religiosity. In act, he was hostile tothem. Human nature hasnt changed in thelast two millennia. Neither have the tempta-tions o externalized religion. The religion o Jesus remains a religion o the heart.

2. The world longs for it.

People today arelooking or a genu-ine encounter withthe transcendent, ormeaning and pur-

pose in their lives,or reedom rom

their guilt eelingsand regrets, and hope

or li e a ter death.But in so many casesthey do not look toChristianity or the

satis action o these basic human needs.Why? Because they view the church as

chie ly a money-driven sociological orpolitical organization, and what they wantis an authentic, genuine spirituality. Every time a Christian leader alls or otherwisediscredits the aith by their greediness ormean-spirited comments, it confrms theprejudice that Christians are a shallow, in-sincere bunch. Seekers want the real deal.Few unbelievers lack in ormation about the

aith. The larger problem is that what they have heard they do not fnd credible. Theworld longs or Christians to live out their

aith rom the inward center o a pure heart.

3. Our own spiritual vitality depends upon it.Evangelical churches have always high-

lighted the Great Commission, and ocusedon evangelistic activity. We are a tradition o busy, active doers. But how can any move-ment like ours continue to expend energy,and make sacrifces, unless it has a reliable uel supply? Churches and denominationscan run out o gasministry atigue can setinunless the enterprise is sustained by a

deep connection to God and is in used by hislove owing outward rom ones own trans-

ormed heart. As August Francke explainedthe matter, a minister who has experienceda work o grace upon his own heart will haveno great di fculty describing it to others. (7)

4. It is our special testimony to the larger body of Christ.

Evangelicalism today re ects the con u-ence o multiple earlier traditions, o which

(historians are agreed) Pietism was huge.For example, contemporary evangelicalemphasis on the need or conversion, andthe importance subsequently o a personalrelationship to Jesus, comes rom Pietism.Do you know how Pietists tended to describeconversion? As giving ones heart to Jesus

Christ. Perhaps that phrase has become aclich now in the larger evangelical move-ment, but when it is unpacked it still conveyspro ound truth. Conversion involves muchmore than assent to certain belie s, or get-ting a ree admission ticket to heaven. It isabout giving all o onesel to Christ so thatpro ound trans ormation can occur romthe inside out.

There is a vast diversitya kaleidoscope osmaller traditions representedwithin thetotal people o God. Each has its distinctivegrace and special testimony to the largercommunity o aith. The Baptist GeneralCon erence, one o just a hand ul o churchethat still preserve a Pietist heritage, is amongthem. It is well-positioned to keep alive aparticular emphasis that the larger evangeli-cal movement still needs, and without whichit will become the poorer and weaker. Thespiritual experience o the whole people oGod is enriched, stimulated and typically guided back on track by listening to the

diverse voices o the larger harmony. In abiblically-grounded religion o the heart,we have a special testimony to preserve andshare. Like the Motel 6 olk, we need to keepthe light on.

i s o uR p ieTisT h eRiTAge W oRTh p ReseRving ? WheRe d o W e g o f RoMh eRe ?

The answer must be a resounding Yes. Thenatural next step to preserve and promote

the best o our pietist heritage will be toidenti y authors and books that re ect thisdistinct perspective. Many o the originalsources have not yet been translated intoEnglish, although some have. (8) O at leasequal signifcance are more contemporary writings that bear the marks o pietism in u-ence. Compiling lists o such writings, andmaking them broadly available, is one o thetasks that remains be ore us in resuscitatinga worthy heritage.

Bethel Seminary San Diego

continued on p. 7


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continued on p. 8

v Aluing A l ife of d evoTion I began my teaching career at Bethel

Seminary in 1978. Dr. Carl Lundquist wasthe President o Bethel and Dr. GordonJohnson was the Dean o the Seminary. En-tering seminary students spoke about theirexperiences with God, their relationship withthe Lord, and the aith journey that led them

step by step to Seminary.Once they were students it was expected

that they were part o a church ellowship,maintained a Quiet Time, continued toread scripture devotionally as well as orstudy, and had an active prayer li e.

The only Seminary requirement related toones ongoing personal aith development wasparticipation in a one day Li e o DevotionRetreat sometime be ore graduation. Theseretreats were established in 1972 by CarlLundquist and continued until 1998. Carl andhis wi e, Nancy, led them or many years.

The lives o Seminary students have alwaysbeen flled with competing necessities and

interests. They have amilies and jobs andministry commitments. Some students le tthe Li e o Devotion retreat until their last year, and it became an item to check o thelist in order to graduate. Many said they regretted they had not participated earlier.They said it could have made a di erence intheir Seminary experience and their larger

lives i they had care ully considered the roleo Christian disciplines rom the beginning.They realized that in pastoral positions they would need intentionality and discipline inorder to be able to live, preach and ministerout o their relationship with Godratherthan trying to minister primarily out o whatthey had studied academically all o whichwas excellent and needed.

Many students ound that their scheduleswere so demanding that the warm personalrelationship with God that had drawn them toseminary got short-changed. They spoke wist-

ully o their previous sense o God and theircalling and intimacy with Christ. O course,

even when this was the case, students were en-couraged to continuously integrate and apply what they were learning into their own aith journeybiblical studies, theology, churchhistory, pastoral care and leadership, preach-ing, service and missions and Christian educa-tion principles that could shape their teach-ing skills. Elective courses such as Persona

Discipleship and Spiritual Formation and TheTheology o Prayer were o ered that ocusedirectly toward personal growth as a Christian.Pastoral Care and Internship requirementsincluded courses on Sel -Understanding thatincorporated testing through North CentralCareer Center and re ective analysis o onesGod-given gi ts, personal limitations and likely challenges in ministry.

Class sessions began with prayer and o -ten included a short devotional. These classbeginnings provided an opportunity orpro essors to engage and encourage studentsand invite them to re ect upon how they nourished their own souls.

All students were assigned advisorswho assisted students as they shaped theiracademic programs. These conversations o -

ered opportunity or mentoring and prayer.Seminary students preparing or graduationwere required to write a statement o aith.This re ection is now included in Theology courses and intended to support the integra-

tion o intellectual understanding with onespersonal aith journey.

BeCoMing i nTenTionAl ABouT The s piRiTuAl f oRMATion e xpeRienCe :g RoWing in g RACe AT BeThel TheologiCAl s eMinARy

Bethel President, Dr. Carl Lundquist, be-came intensely interested in spiritual orma-tion through a sabbatical leave during whichhe visited Christian communities. He saw

A Religion of the Heart: Bethel Seminary, from p. 1

John Alexis e dgRen s vision foR BeThel s eMinARy (esTABlished 1871) is ThAT pReACheRs need To CulTivATe The spiRiTuAl life .

1. Those who are to be admitted into the seminary should be conscious o a real conver-sion and a call to the gospel ministry.

2. The preacher should have as good an education as possible, but o all knowledgethe most important is to know the Bible. There ore, we take up such subjectsas will

contribute to a true Bible knowledge, while the Bible itsel , rom the beginning to endis studied as thoroughly as time will permit.

3. To cultivate the mind is important or the preacher, but to cultivate the spiritual li e iseven more important. Thus, while storing the mind with use ul in ormation o a biblicalas well as secular nature, spiritual edifcation must never be lost sight o .

4. The relation between teacher and students should not be that o superior and subor-dinate, but one o real riendship and help ulness, remembering that One is our Master,and we are all brethren.

Norris A Magnuson Missionskolan: The History o an Immigrant Theological School: Bethel Theological Seminary,1871-1981 St. Paul, Minnesota: Bethel Theological Seminary, 1982, pp. 10-11.

e ndnoTes1. Christian Collins Winn et al., eds., The PietismImpulse in Christianity (Eugene, OR: Pickwick, 2011).See also Virgil Olsons essay History o Swedish Bap-tist Pietism: A Signifcant In uence on Early Leaderso the Baptist General Con erenceThe Baptist Pietist Clarion Vol. 6, No. 1, June 2007, pp. 1,8-11.2. G. William Carlson, Pietism, in Dictionary o Christian Spirituality , ed. G. Scorgie (Grand Rapid:Zondervan, 2011), 673.

3. Dallas Willard, Renovation o the Heart (ColoradoSprings: NavPress, 2002), 13; interestingly, as early as1690 Pietist leader August Hermann Francke was us-ing the German language equivalent o renovationas a synonym or sanctifcation (P. Erb, ed., Pietists:Selected Writings , 116).4. Willard, Renovation o the Heart , 16.5. See, or example, the virulent comments o UrbanT. Holmes III, A History o Christian Spirituality (New

York: Seabury, 1981), 83-84; and a re erence to pietis-

tic anti-intellectualism in Richard Mouw, AbrahamKuyper (Grand Rapids: Eerdmans, 2011), 87-88.6. See Eberhard Busch, Karl Barth and the Pietists (Downers Grove: IVP, 2004).7. Peter Erb, ed., Pietists: Selected Writings (New York:Paulist, 1983), 118.8. See, or example, Erb, ed.,Pietists: Selected Writings(1983); and a completely di erent volume with thesame title: E. Gri fn and P. Erb, eds., The Pietists:

Selected Writings (San Francisco: Harper, 2006).



8/20~ 8 ~

the godly trans ormations that grew romwhole communities being involved in classicChristian disciplines. He longed or Bethelto be a part o this ormational experiencein more intentional ways. He explored andexperimented with some o his ormationalhopes in College and Seminary retreats.

Dr. Lundquist was aware o my interest inspiritual ormation and knew that the aca-demic environment is not always welcomingto something di erent, or even something

amiliar presented in a di erent way. Dr.Lundquist sent me encouraging notes andwe talked o ten about spiritual ormationand its place in the seminary and college.

In some ways spiritual ormation whichocuses on the religion o the heart, upon

the wholeness o the human person and thewarmth o intimate relationship with God, iscounter-cultural in an academic institution,even a seminary. Students come to graduateschool to become competent scholars andleaders and to take responsibility or theirgrowth and development. Spiritual orma-tion invites us to open our whole selves to bein ongoing communion with God, to seek tolisten to God, to relinquish being in charge o ourselves, to wait or Gods leading and ollow with courage. There is o ten a natural tensionbetween academic pursuits and spiritual long-

ings and processes.In 1980 Dr. John Weborg was the eatured

speaker at Bethel Seminary during thethree-day Adol Olson Lectures. He spokeabout the structured spiritual ormationo erings at North Park Seminary. Dr. We-borg described how they were endeavoringto pay attention to all aspects o aith li eincluding scholarly work and participationin Christian disciplines.

The Bethel Seminary aculty began a conver-

sation and pursued some spiritual ormationopportunities together. A once-a-month Quiet Day Away was o ered or aculty members ata nearby retreat center. A number o peoplewent. We began the day with shared worshipand prayer. Then we spent most o the day inprivate rooms in solitude and silence, desiringto be available to God through scripture, prayerand re ection. Near the end o the day we metto talk, to consider what God might be showingus and to pray or each other.

Out o these days together the convictiondeveloped that we desired and needed toencourage continuing aith developmentalongside the academic work. Some aculty members said this was entirely personal.Others were a raid we would require exces-sive uni ormity. Many had no background

expertise regarding the interweaving o hu-man development, historical Christian dis-ciplines and what nourishes aith at di erenttimes, places, andseasons in the li e o

aith. Drs. Nils Frib-erg, Norris Magnu-son and I createdan interview aboutspiritual orma-tion in order togather more data.One by one weinterviewed ev-ery aculty mem-ber, compiledthe results andreported what wehad heard to thewhole aculty. The

irst statementabout spiritual

ormation at Bethel Seminary grew out o

this research and was cra ted by a committeeincluding Dr. Berkeley Mickelesen represent-ing biblical studies, Dr. Marvin Andersonrepresenting theology and church history and Dr. Nils Friberg and me rom applieddisciplines.

A small lea et was created: Growing In Grace at Bethel Theological Seminary . It includedwhat the aculty had said was important. Webegan to envision and talk more about how spiritual and personal ormation could be

incorporated into the li e o the seminary.

A s ABBATiCAl l eAve e xpeRienCe :e MphAsizing The h eART AspeCTs of f AiTh

About this time, I went on a sabbaticalleave and became involved in a graduateprogram in Spiritual Formation and SpiritualDirection that opened new possibilities. DeanGordon Johnson proposed that we start apilot study in spiritual ormation. However,

Dean Johnson retired a year earlier than hehad anticipated and the new dean chose notto move ahead with spiritual ormation.

In re-reading syllabi and other materials o years past I became aware that students whowere eeling a lack o personal intimacy witGod could always fnd places they could go to

satis y this desire. They had to be intentionalabout addressing their hunger and seek outparticular opportunities and courses such as

Dr. Norris Magnusons course, TheTheology o Prayer , Dr. Al Glennscourse, Christian Classics , the Spiri-tual Formation and Personal Disciple-ship course and others.

For many years chapel was o ereive days a week and was care ul

planned as a worship opportunity. Attimes there were students rom morethan thirty di erent denominationsat Bethel who worshiped together day a ter day.

There were also signifcant lecture-ships two or three times a year by wellknown scholars, pro essors and churchleaders. Now there is a two-day Seminary Convocation in the all eaturing pastorsand sta s rom growing ministries.

In recent years with changes in thescheduling o classes during the day, during

the evening and online at-a-distance, the con-tent and emphasis o chapel changed. Thereis not a resident group o students who areavailable to come to chapel. Many studentswork ull time and take seminary courses oneby one rather than being on campus fve daysa week all day. They come to campus only when they have a class. Chapel o erings arinserted in the schedule sporadically. Some-thing special is planned and there is a break in the normal routine o classes.

In 1995 Lelan Harris, an M.Div graduate,began shaping spiritual ormation opportu-nities through course o erings and covenantgroups. He was ollowed by Dr. Tom Correllwho became the frst Dean o the Spiritual andPersonal Formation Center and Spiritual andPersonal Formation was moved rom an electivto a required course in the curriculum. Littleby little spiritual ormation, emphasizing theheart aspects o aith, was fnding a place in themidst o academic pursuits.


continued on p. 9

A book written by Jeannette Bakke to answer the question how are youand God getting along?


9/20~ 9 ~


continued on p. 10

CReATing W hole And h oly p eRsons foR ChuRCh M inisTRy : ThRee CenTeRs CuRRiCuluM

In recent years under the leadership o Provost Leland Eliason a Three Centers Philosophy w as adopted or the entirecurriculum. All courses were intended to

re ect aspects o the three centers: Biblical/Theological Foundations, Trans ormationalLeadership, and Spiritual and PersonalFormation. Provost Eliason initiated con-versations around the necessity or pastorsto be whole and holy as well as academically prepared. Spiritual and Personal Formationbecame a ormalized part o the curriculum

or everyone. The catalogue reads:Thus, we have re ocused the energies o

Bethels aculty and administration, renewing our purpose to educate students in a holistic

way or trans ormative leadership in Gods church Individuals who are called into Christian ministries are called to pursue their own growth continuously in a godly li e so that their ongoing study, prayer, and experience contribute to their ministry to others. Each student must examine his or her own ways o

providing or this growth. We expect students to participate in corporate and individual,inward and outward, Christian disciplines and serviceThe call to be a student is a seri-ous Christian commitment, not less spiritual than aspects considered to be devotional. It is expected that students enter into all aspects o li e at Bethel as unto God.

In 2003 Dr. Carla Dahl, the creator anddirector o the Marriage and Family Therapy degree program, became the Dean o theCenter or Spiritual and Personal Formation.

She encouraged the work with students onspiritual and personal ormative ideas andprocesses. Dr. Dahl and her team broughtnew sets o expertise to address the issues o

ormation and syllabi became more explicitincluding Spiritual and Personal Formation:Foundations and Traditions , Sel in Commu

nity ( addressing the content o the Gospelsand ormation in the context o the com-munity o aith) and a Spiritual and PersonalFormation Integrative Seminar.

A new set o structures tracked studentsdevelopmentally through sel -report andthe observations o their peers and pro es-sors. Character issues were addressed andresources made available where studentsappeared to need urther support. Bethel wasbecoming more and more intentional aboutassisting students to discern whether or notGod was calling them to the ministry and, i so, what kinds o ministries would best suittheir unique gi ts and limitations.

An e ort was made to gather all the dataabout each student into one place so a studentcould examine a fle that included All thestu I know about mysel . Students explorwhat it means or them to grow in the imageand likeness o Christ so that God can use thatgrowing wholeness. They are invited to pay attention to whatever is in their own pack-

age o baggage including amily systemhistory and individual issues. As one staperson expressed, We live in a broken worldand we all have a package o stu we need manage like a trick knee. Its not necessarily a big deal, but i you dont pay attention to it you can land at the bottom o the stairs.

Students examine their images o Godand how they line up with Scripture. They explore the inter aces o their head knowl-edge and their heart knowledge, and they

do it in community as well as alone. Wedo not get a true picture o who Jesus is orwho we are without community. Studentsare called to recognize and pay attention totheir experiences with God as well as theirunderstandings about God.

ChAllenges To s piRiTuAl f oRMATion :p ReseRving BeThel s CoMMiTMenTs To Religion of The h eART

Bethel received a Lilly Foundation grant

Making Space or God:Jeannette Bakke Interview in Christianity Today Christianity Today April 23, 2001

W hAT is s piRiTuAl d iReCTion ?It is a discipline in which, with the help o another, you try to listen to your own

heart and to Gods. It is about intention and attention: I desire to hear God, so I amgoing to make space to give God my attention

I like to say that spiritual direction is discernment about discernment, as Christiansare always in the process o discernment in some way. When aith is important to us,we o ten consider such questions as How is God with me right now? How is God inviting me? What is God saying to me? Is God pleased with me? Where are God and I at war?

h oW is s piRiTuAl d iReCTion RelATed To s CRipTuRe ?Spiritual direction is grounded in Scripture. O ten we read and listen to biblical texts

as we seek direction and Gods voice. And the Bible is ull o examples o spiritual direction.In the Old Testament, remember the story o Eli and Samuel, how Eli points Samuel tolisten to Gods voice. Jesus is the ultimate spiritual director because o his intimacy withGod, his Abba. Take or example his encounter with the two disciples on the road to Em-maus. Jesus is acting as a spiritual director but also he is the risen but concealed Christ.He is listening to their story and responding by using Scripturepointing them to theprophets teaching about the coming Christ. But it is when they sit down with him orcompanionship at a meal that they recognize him as the Christ. What connects us withJesus more o ten is companionshipmaking time to be with Jesus. Spiritual directorsinvite directees to slow down and ask, Where is God in this? Where is Jesus? Where is the risen Christ? And they o ten use Scripture to help others discern that.

W hAT is y ouR h ope foR H oly I nvItatIons ?Most o all I hope that Holy Invitations draws people to savor their unique relation-

ship with God with its numerous variations, and to re ect upon how they are now eeling nudged to nurture their love or God and be more open to listening to Gods

generous grace in an ongoing way. It is a book about making onesel available to hearand respond to God and to be Gods person in the world


10/20~ 10 ~


or a nine-year longitudinal study to gatherdata about students spiritual and personal

ormation, their adult development andcharacteristic ways o dealing with stress.Bethel continues to become more inten-tional about paying attention to the sel o the leader. The Seminary aculty desires to

prepare whole and holy pastors and leaders whoare committed to nour-ishing their relationshipwith God and payingattention to their ownongoing character or-mation so that there isless possibility o a per-sonal meltdown or theshattering o a church

ellowship because o the leader.

The seminary o er-ings are attuned to helpstudents develop in-tegrative thinking andsel -awareness, recog-nizing that these quali-ties are necessary orhealthy leadership. Thechanges over time inthe working mission statement and mottos

o Bethel Seminary re ect the growing im-portance o ormation o the whole person.

For many years the statement read: The Man o God Preaching the Word o God.Withgrowing recognition that women were alsocalled to ministry the statement was changedto: The Servant o God Communicating the Word o God.

Although courses in sel -understandingand aspects o aith development had beenincluded in the curriculum, it took a while

be ore the mission statement re ected thegrowing inclusion o the heart aspects o seminary experience. The motto became:Preparing Servants o God to Minister the Work o God with Heart and Mind.

Especially in the Old Testament wherethe word or heart is LEV there is no cleardistinction between emotions and mind.It is a word that denotes the whole humanperson. The statement, Preparing Servants o God to Minister the Work o God with Heart

and Mind, points toward Bethel Seminaryscommitment to excellence in scholarship,teaching, personal nurturing, spirituality and obedience in aith.

Now the catalogue describes BethelSeminary this way: As a Spirit-empowered,biblically grounded community, Bethel strives

to develop and equip whole and holy persons to serve and lead, so that churches and ministry agencies can become all they are called to be and do all they are called to do in the world, or the glory o God.

d eveloping An i nCARnATionAl u ndeRsTAnding of M inisTRy : ChAnges And ChAllenges

And what aboutthe uture? The reality and the pace o changecontinue to acceleratein the larger culture,in churches, and atBethel Seminary. We

are in the midst o the in ormation age/

the electronic age. Educational opportuni-ties are o ered through numerous delivery systems during the day, in the evening, andonline at-a-distance. The opportunities orday-by-day, ace-to- ace, whole- community engagement are di fcult to orchestrate. And yet, we realize that the religion o the heartthrives in community. We need each otheras we seek God and provide or the nourish-ment o our souls. The Seminary has lost thedaily chapel experience and yet still desires

to plan or a shared worship li e and com-munity li e.For many years the co ee shop at the

Seminary contributed to the warmth o theBethel aith community. Home style cookingdrew students, aculty and sta membersto eat together. The religion o the heart, o wholeness, sur aced in many ways around thetables and provided the context o meaning ulhuman relationships or deepening aith tobe tended then and later. The co ee shop has

been replaced with machinesa ree co ebar, a snack ood machine and a pop machine.Some people bring their own lunch.

Bethel Seminary is at a crossroadsin atransitional place between what has been andwhat will be. Bethel College and Seminaryhas become Bethel University. As part o the

University it will be re-organized around asemester system.The Seminary now has one Dean instead

o three Deans o three centers. It is o greaimportance that Spiritual and Personal For-mation continue to have its place as one o three equal aspects o Seminary education. Itis essential that Bethel continue to be a placewhere a religion o the heart and o the wholeperson, is central. Bethels distinctive hasbeen the commitment to holistic experiencand academic work grounded in Scriptureawareness and discernment o Gods callinand presence, addressing the possibilities o hman growth and development and authentic,holy leadership. Incarnational seems to be the most aptterm to describe the developments in Spiri-tual and Personal Formation at Bethel Semi-naryrigorous academic study alongsidedevelopment as mature persons, within thecontext o ever-deepening intimate relation-ship with God through Christ, empowered

by the Holy Spirit. This statement rom thesyllabus or Spiritual and Personal Forma-tion: Foundations and Traditions deeplyexpresses the hope o integrating academicstudies with spiritually ormative awarenessand being trans ormed toward Christ-like-ness. A ter clearly describing the academicgoals and possibilities the syllabus states:

The above are academic course objectiveWe hope we accomplish them. Our greateshope, however, is that we will experienc

in increasingly authentic ways, li e in God presence. For some o us, that authenticitmay bring us into darker, more ambiguous places than we have previously experienceFor others light and clarity may burst orth iunexpected ways. As C. S. Lewis reminds uGod is not a tame God, and an authentic experience o God is not a predictable one. Bit is one or which we have been created, anit is the outcome wed most like or all o uAmen.

Te Life of Prayer by Dale Johnson Mural for the celebration of the 125 th

anniversary of Bethel Seminary


11/20~ 11 ~

addressed by those amiliar and accepted inevangelical circles. It gives legitimacy to theimportance and need or the inclusion o thehistory, practice, and experience o spiritual

ormation or every person o aith, but par-ticularly or evangelicals.

As a help ul re erence, I gave this volume

a test drive when I needed material or twosessions on the Incarnation. I turned frst tothe article in the a t section entitled, incar-nation. Then, I went to an essay on Jesus by Dallas Willard in the ore section. I had morethan enough ood or thought to fll the twosessions I was preparing. I was particularly inspired by Willards treatment o what hecalls the two- old li e o Jesus: his outward,human characteristics, and his heavenly,kingdom characteristics. I ound this descrip-tion o Jesus resh, scripturally sound, andilluminating. From this very frst encounter,I fnd the Dictionary to be use ul and spot on.

This leads me to say a word about thestructure o this volume. It is a large volume,although not overly so rom a re erencestandpoint. The price point is very moder-ate: under $40. Included in the preliminary pages are a pre ace by the general editor,acknowledgements, a page on Bible versionscited, a key o abbreviations used, and thena list o contributors, including their educa-

tion and current positions. The contributorssomewhat tell their own story as to how thisvolume represents the evangelical world andhow these olk came to be scholars and no-tables in their respective topics. As you readan essay or article, re erence to the author isgiven and can then be taken to this section

or a urther look.There are two main content sections to

the volume. The frst contains thirty- ouressays on broader topics related to Christian

spirituality. I ound the essays I sampled tobe comprehensive, yet concise in that they covered a given subject with depth andthoroughness, but in a matter o 5-8 pages.One could pick up this volume and read anessay or two in thirty minutes or less. I oundmysel drawn rom one essay to the next withan eager appetite. In addition to the previ-ously mentioned essay on Jesus (Willard), Iparticularly enjoyed the overview (Scorgie),

Review of Dictionary of Christian Spirituality, from p. 2

the approaches (Coe), the Foundations es-says (Boda, Brown), the essay on the Holy Spirit (Pinnock & Scorgie) and the historicalsurvey written by Gerald L. Sittser.

The back section is a airly large body o articles (over 700) arranged in dictionary

ormat ranging rom defnition o terms to

historical events to past and current heroeso spirituality, to practices, to movements. Iwas pleased that homage was given to impor-tant contemporary teachers such as RichardJ. Foster and Brennan Manning, neo-evan-gelical practices such as oot washing, spiri-tual direction, and walking the labyrinth, andeven some post-modern in uences on ourpresent spiritual culture such as yoga. Thereis ample space devoted to social justice andsacrifcial practices as well. This is just a tiny sampling, but overall, I was pleased with thebreadth o ideas and in ormation a ordedin this section. I appreciate the editors in-

ormed treatment even o topics that might be outsideo evangelical orthodoxy,but still having notableimpact on the culturaland religious landscape.

Missing rom this vol-ume is any index o any kind. While not provid-

ing an index invitesone to do more read-ing, ipping through,and searching on theirown, it seems it is anecessary item or awork o re erence inorder to show all in-

ormation includedabout a given topic orindividual. I surmise that because the essays

are very descriptive as to the topic addressed,and the back section is an index o sorts initsel , the publisher saw no need or a moredetailed index. While this omission does nottake away rom the use ulness o this work,I eel its addition would only enhance it

urther.In conclusion, I fnd this volume to be

insight ul, in ormative, inspirational, and o great substance. It is ecumenically balanced,

but evangelically avored. It is contempo-rary, yet classic and historically seasoned. Itis timely in light o the current interest inspirituality in all its many orms. It is read-able, accessible, and user- riendly. It appealsto a broad audience, scholarly and lay, alike.Most o all, legitimacy is given to the large

body o evangelical in uencers and spiritualmovements that we can claim as our ownnot borrowed, not defcient, but ull andvibrant and actively expanding.

In a paper on this volume presented by general editor, Glen Scorgie, he notes that thethree- old template that he used to in ormthe structure o this book includes vocation-al, relational, and trans ormational dynamicso ormation. In his e ort to represent thesthree aspects, he made the striking discovery that Evangelicals are uneven in their spiritu-ality. We are strongest in the vocational, do-ing part making things happen or Jesus.

We are not quite as strong in the relationalpart, connect-

ing. But theweakest dy-namic is thato personatrans ormation, the be-ing part. We

need to becomemore commit-ted to the art os o u l - c r a t i n go discipleshipapprenticeship,Christ-likeness. Ihave been on thisband wagon omuch o my adultli e. I am thank u

that we recognize this defciency in order tobegin addressing it. I am grate ul or schol-arly leadership such as that o Glen Scorgie,et al, and their dedication and passion orproviding resources and teaching that willbring this to light and take us to a new levelo Christian spiritual awareness. For wherethere is balance, there will be health andvitality!


12/20~ 12 ~

Religion of the HeartCarl Lundquist, from p. 4

continued on p. 13

the paper all morning, but now its rayswere concentrated through the glass. Thepaper begins to turn brown and then eruptsinto ame. So, said Dr. Neil, a good God isalways thinking loving, healing, redemptivethoughts or His universe; but when they are

ocused in believers prayer, a new spiritual

power is released in the world.

d evoTionAl ReAding of The BiBle The second universal discipline, next to prayer, was the devotional reading o the Bible.This is di erent than reading or in ormation or study. Dad wrote about the way we can go about the reading o devotional literature, and what he says can certainly apply to the Bible itsel .

Spiritual Reading. We must not readdevotional literature as we do other books.This is not in ormative reading but orma-tive reading which we ourselves are shapedby what we read. Thus we read this materialslowly, repeatedly, lovingly, re ectively, andresponsively. No quota o books a week. Nospeed reading techniques. We are to live

leisurely with the authorsI like the term spiritual

reading or all o this. It isindeed meant to eed thespirit. And it becomes avalid spiritual exercise orus when, as with physical

exercise, we engage in itwith diligent exertion o e ort and with regularrepetition.

On a number o occa-sions, I saw my dad bring several worn Bibles to the pulpit with him which he used as a visual example o how Bibles had been important throughout his li e. He would talk about when he got them, or who had given one to him, or verse re erences that were writ-ten into the fy lea . O ten he would conclude his remarks about the centrality o the Bible in his li e by li ting one o the Bibles into view and quoting by heart this poem which he called his avorite anonymous poem about the Word o God.

My o ld BiBleThough the cover is worn and pages are

torn,And places show traces o tears;

Yet more precious than gold is this book worn and old

That can shatter and scatter my tears.

This old book is my guide; tis a riend by my side;

It will lighten and brighten my day.And each promise I fnd soothes and glad-

dens my mindAs I read it and heed it each day.

To this old book I will cling; o its work I will sing

Though great crosses and losses be mine;For I cannot despair, though surrounded

by careWhen possessing this blessing divine.

s eek y e f iRsT The k ingdoM of g od A ter retirement, Dad and Mom o ten trav-

eled in conjunction with his work with the

Christian College Consortium and the Fel-lowship o Evangelical Seminary PresidenOne February, two years be ore he died, thewere in Arizona and planned to go to churchwith some o their riends in that area. Whethey arrived at the church they learned that the pastor had been called away or an emergencand his riends, who had known him as thei pastor in Chicago be ore he had become th president o Bethel, asked i he would prea or them that morning. So, on the spur o thmoment, Dad preached a sermon based on hisli e verse which was Matthew 6:33, Seek rst the Kingdom o God and His righteousneand all these things shall be added unto you.He said that he had paraphrased that verse ohimsel as, Give rst priority to Jesus Chrand the values o His Kingdom, and everythinelse will turn out all right.

He talked about his li e in its various stagand how this verse had proved itsel true aeach step along the way. Here is an excerp rom that sermon where he is talking abouthe latest stage o his li e, when he had berecently diagnosed with cancer.

Now in recent months Ive had reason tosee that renewed all over again in my ownli e when, last August, the doctor came intomy hospital room to tell me that the biopsy showed that I had cancer, a skin cancerakind o a total body cancerHe said theprognosis is good but there is a long way out ahead. When he le t I took down my Bible and I thought I would turn to thebook o Philippians, which is a book o joy

Wondrous GraceSigne Olson Peterson

(1954, sent to The Standard in response toa sermon given by Rev. Carl Lundquist)

How wondrous is the cleansing ow,Thats streaming orth rom Calvary.

Where we rom day to day can go,And rom our sin and guilt be ree.

The miracle is thus renewed,That was per ormed within our soul,When evil powers were frst subdued,And we were saved rom their control.

Were kept in His redeemed love,The same as we were entering in.By grace un eigning rom above,And daily cleansing rom our sin.

What glory, when our Lord at lastShall open books, and fnd that one,

Regardless o our sin ul past,Are made so pure and Just as He!


13/20~ 13 ~

Religion of the HeartCarl Lundquist, from p. 12

wrote to the Philippians, it is more necessary that I remain.

The verse that stood out or me was,For me to live is Christ and to die is gain.Id lived by that theoretically all throughmy li e. I believe that. And its easy to livby it when you are in good health, and then

I discovered you can live by it when you arein bad health as well, and believe that whenGod is sovereign, it doesnt really make anydi erence. I to live or to die is Christ, whehe is sovereign in our lives, we can trust him.

The eccentric Welshman, Christmas Ev-ans, once named his two eet. His le t oot hcalled Hallelujah and his right oot he calledPraise the Lord. Because, he said, whereverGod leads my ootsteps I want to go therewith one oot shouting Hallelujah and theother oot shouting Praise the Lord. Andthats the Apostle Paul. How do you de eata man in jail, under sentence o death whenhe writes, For me to live is Christ (i I go onliving, Hallelujah) and to die is gain (i I die,Praise the Lord)! How do you de eat a manlike that?

And I discovered that thats not justtheory that I believed and preached throughthe years, but it is something that I can live by in these years. So Im still wrestling with thisbattle. I dont know how that will turn out.And the wonder ul thing is that it doesntmake any di erence. For me to live is Chrisand to die is gain. Well, Matthew 6:33, Givefrst priority to Jesus Christ and to the valueso His Kingdom, and everything else willturn out all right.

s eleCTive BiBliogRAphyCarlson, G. William Carl H. Lundquists Contribution

to Baptist Pietist Spirituality Baptist Pietist ClarionVol. 3, No. 1, July 2004, pp. 3, 10-14.

Lundquist, Carl H. The Burning Heart 19 Issues,

Evangelical Order o the Burning Heart, St. Paul,Minnesota.

Lundquist, Carl H. Commitment to Devotion in HiWord Goes Forth (edited by Marvin Anderson St.Paul: Bethel Theological Seminary, 1982, pp. 20-30.

Lundquist, Carl H. Journey to Renewal Christianity Today (January 13, 1978), pp. 13-17.

Lundquist , Carl H. Prayer as Peacemaking in Pro-claim the Good News (edited by Norris Magnuson)Arlington Heights, Illinois: Harvest Press, 1986, pp.135-148.

Can You Drink The Cup?Communion meditation at Bethel University aculty retreat all 2003G. W illiam C arlson , Pro essor o History

and Political Science, Bethel University |It is a joy to start my 35 th year at Bethelwith one o the wonder ul traditions o

aculty retreatthe celebration o com-munion.

The celebration o communion meansseveral things to me:1. Recognition o the historical nature

o the Christian aith.2. Identifcation with the global nature

o the Christian community.3. Re ection on ones relationship with

ellow believers.4. Exploration o what it means to walk

in the steps o Jesus.During this past summer I have had the

opportunity to reread some o the writingso Henri Nouwen, a Catholic contempla-tive who has meant much to my ownspiritual journey. One o my avorite booksis entitled Can You Drink the Cup. Nouwenrecognizes that Jesus was a gi ted teacheras he attempted to proclaim the message

o the Gospel. He asked and answeredprovocative and thought ul questionsand used engaging stories to illustrate thesignifcant o the Truths o His message.

In Matthew chapter twenty the story istold o Mrs. Zebedee asking Jesus that hertwo sons sit at Christs right and le t handin the kingdom. She was seeking powerand status or her sonsas the perkso their loyalty and discipleship.

Jesus responded by developing another

criterion or understanding Christian re-lationships. He had an alternative perspec-

tive on Christian community. He asked

the question, Can you drink the cup I amgoing to drink?Nouwen suggests that as we celebrate

communion we think about what it meansto serve one another. He suggests thatit at least means reaching out to those inneed, celebrating with those who exercisewell the gi ts God has given them and sharethe joy o salvation in Christ.

Nouwen comments on Jesus responseto His own question. He writes that Jesusunconditional yes to his Father was notdone in passive resignation but with the

ull knowledge that the hour o his deathwould also be the hour o his glory. His yesmade his surrender a creative act, an actthat would bear much ruit. Instead o a fnal irrevocable end, his death becamethe beginning o a new li e.

What then does it mean to drink Christscup? Christ says, Whoever wants to begreat among you must be your servant.We are to be servants to one another. We

bear each others pains and seek Godsleading in our lives. We encourage all toexperience the new li e that the Gospelpromises i we accept Christ as Savior andLord.

It is this new li e that each o us has as aresult o Christs death and resurrection.May we value the religion o the heartthat the new li e brings. It is this new li ethat empowers each o us to serve one an-other in Christian community. Let us think

about that empowerment as we celebratecommunion together this morning.

Pauls letter o joy all the way through thebook o Philippians, and I was going to readsome o those joy verses again. But I nevergot beyond chapter one where Paul wroteto the Philippians and said, For I have thisencouragement and hope that in nothingwill I be ashamed, but that now as always

Christ will be exalted in my body. For meto live is Christ and to die is gain. I I go onliving, that will mean more ruit that willabound to my account. Then he said, I amin a straight between two, I dont know whatto choose, or I desire to depart and be withChrist which is better by ar, but or you, he


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Pietism and Heart Religion, from p. 3

rationality. And there ore people tend tobelieve that emotion, which some think hasnothing to do with reason, unless it clouds itand be uddles our decision-making, shouldhave no role in the important things o ourlives, including religion. Its acceptable toget excited at a ootball game or to weep at a

movie, but it is not acceptable to get excitedabout Jesus or weep in ones prayers. That isto rely on emotion too much or sa ety.

What these critics do not see is thatChristian groups such as the Pentecostalsand early Methodists, and even more, their

orebears, the Pietists and the Puritans, haveunderstood the heart not just as some or-gan o raw eeling, but in biblical terms, asthe center o emotion, thinking, and willing.

Indeed the modern religion o the heart,

ar rom wallowing in eeling or the sake o eeling, has arisen out o a post-Enlighten-

ment recognition o the woe ul inadequacy o merely intellectual models o what itmeans to live as a Chris-tian. Heart religion is asmuch about behaving asa Christian as it is about

eeling as a Christian. Ithas simply recognizedthat it is impossible

or us to behave asChristians unless ourwhole being, includingour emotional being,has become trans-

ormedhas beenconverted.

The original docu-ments o the seven-teenth century Pi-etists were deeply concerned that peo-

ple be born again,and that being bornagain meant not justrepeating a sinnersprayer and goinghome, but indeed walking in a whole new way,serving God with their whole beingagain,including their emotions.

Listen to the eighteenth century PuritanJonathan Edwards, who worked out o this

same stream o heart religion that the Pi-etists helped to bring to the modern period.Edwards wrote:As in worldly things worldly a ections arevery much the spring o mens . . . action[s];so in religious matters the spring o theiractions is very much religious a ections.He

that has doctrinal knowledge and speculation only, without a ection, never is engaged in the business o religion. Nothing is more mani-

est, in act, than that the things o religiontake hold o mens souls no urther than they a ect them. In other words, Edwards insiststhat we wont get any arther with God thanour eelings limit or allow us to. (Edwards,Treatise on Religious A ections )

Religion of The h eART :

The e ARly ChuRChNow by starting rom today in this brie talk, and then moving quickly back to theseventeenth and eighteen centuries, it is

essential not to overlook anotherimportant act:critics o heartreligion are, letssay, historically o u t n u m b e r e d in the church. Inother words, heartreligion is rooteddeeply in histori-cal Christianity.Lets consider or amoment the early church. The early history o our aithis o ten taught as i nothing but the intel-lectual developmento doctrine mattered.

Its nothing but a litany o heresies, apologists,and church councils.And while these thingsare important, they are

in some respects only the sur ace o the story.People dont get upset about heresies andarguments unless these are about somethingthat matters to their lives. I was delighted a

ew years ago to read the wonder ul book

by the University o Virginias Robert LouisWilken called The Spirit o Early ChristiaThought. This is the history o Christianthought done rightdone with a ull aware-ness o theheart o the matter.

Wilken introduces his book by talkingabout what the early Christians were do-

ing when they had all o those theologicaldebates. Theory, says Wilken, was not anend in itsel , and concepts and abstractionswere always put at the service o a deeper im-mersion in . . . the mystery o Christ and othe practice o the Christian li e. Wilken hastried to show the indispensability o love toChristian theology. He caps the book witha fnal chapter that is all about this heartdimension o Christian thought and li e.

It is essential to understand that Augus-

tine, one o the early church athers, wainstrumental in defning the Christian aithas a religion o the heart. Wilken writes:

Nothing is more characteristic o theChristian intellectual tradition than its

ondness or the language o the heart. In thamous passage at the beginning o Augus

tines Con essions,it is the heart that is restlessuntil it rests in God, and much later in thesame book he says it is love that carried himto God: By Gods gi t we are set on fre andcarried upwards; we grow red hot and ascend.We climb the ascents in our heart (Ps. 83:6)In a memorable passage in the City o GoAugustine says that the fame on the altar othe heart is the burning re o love.We direcour course toward [God] with love.

It is not stretching it to say o the Pietists,as Harvards Perry Miller once said o thePuritans, that their religion was a revival o Augustinian piety. That is, the Pietists are aparticularly intense case o the truth that allo Western Christianity is deeply a ected b

Augustines thought. Pietisms religion o theheart cannot be understood without knowingat least a ew basic things about Augustine.

First, Augustines theology was a theology o love. His whole Con ession may be calleda love song to God. It is in prayer orm,and it narrates brilliantly the shi t in youngAugustines a ections rom the sins o th

esh to God himsel . For him, original sinwas a problem o disordered love. He once

continued on p. 15

Recent book by Chris Armstrong. Herecounts the lives of ten notable Christianssuch as John Newton and Dorothy Sayers.


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continued on p. 16


amously described the Trinity in terms o love: The Father is the Lover, the Son is theBeloved and the Holy Spirit is the Love thatpasses between them.

Second, Augustine also used love as theinterpretive key to Scripture. He insisted, orexample, that when you run into a passage

and are tempted to interpret it in a way in-consistent with the known character o God aslove, then you must reject that interpretation.

Third, the vision o a persistent God whoseirresistible grace pursues us until we fnally cannot elude his loving arms is essentially the vision o Augustine. In his own li esexperience, he had ound out that when hewas at his worst, God would not let him go.This Augustinian understanding o God asthe hound o heaven has acted ever since as

the necessary, biblical counterweight to thePelagian heresy: that is, the heretical belie that in the matter o our salvation, we pullourselves up by our own bootstraps.

Fourth and fnally, it was Augustine whopioneered that staple o modern apologetics,the argument rom desire. In its simplest

orm, this is the idea that we have a hole inour hearts that, i we are honest about it, wewill realize only God can fll. Puritan theo-logian Jonathan Edwards and British apolo-gist C.S. Lewis are two who employed thistheme. Their apologetics are elaborationso that amous line rom AugustinesCon- essions : Our hearts are restless, Lord, untilthey rest in thee.

This, then, is the original religion o theheartright here in the towering genius o the early church, Augustine o Hippo. ButAugustine was by no means alone in the early church. In act, centuries earlier, the frst sys-tematic commentator on Scripture, Origeno Alexandria (185-254), had interpreted the

Song o Songs as an allegory o the believersrelationship with Goderotic emotions andall. In Origens reading, the songs male loveris God or Christ and its emale lover is Israel,the church, or the believer. In the medievalperiod exegetes such as Bernard o Clairvaux continued to ollow Origens lead in makingthe Song o Songs a key biblical locus o heartreligion.

Religion of The h eART : l uTheR s W ARM -h eARTed MysTiCisM And iTs i nfluenCe on p ieTisM

Both Calvin and Luther liked to readBernard o Clairvauxone o the greatlove poet/theologians in the history o the church, whose best-known work wascalled On Loving God. Luther was himsel something o a mystic. He appreciated very much the warm-hearted mystical traditiono such medieval devotional leaders andwriters as Catherine o Sienna and Julian o Norwich. And you dont have to read ar inhis own writing to fnd this devotional note.

For example, in Luthers amous exposi-tion o justifcation by aith, an essay titledThe Freedom o the Christian,he uses theclassic mystical image o marriage to rep-resent the souls relationship to Christ. Hesimply takes this image to a new level, insist-ing that our marriage to Christ involves awonder ul divine exchange. In that intimateunion between the soul and Christ, Christtakes on the souls sin upon himsel , and inreturn, the soul receives Christs salvation,

reedom and joy.What is the in uence o Luther on the Pi-

etist heritage? There are all sorts o interpre-

John Alexis Edgren:A Desire to Live Like JesusG. William Carlson John Alexis Edgren: A Baptist Pietist Theologian Baptist Pietist Clarion Vol. 1, No. 1, p. 4.

Dr. Edgren was a very committed Baptist pietist who opposed creedalism. He saw

what had happened in the religious wars o both the Re ormation and the seventeenthcentury over what seemed to be nonessential theologicalideas. Edgren expressed his pietist commitments in theearly editions o the Evangelisk Tidskri t . The articles, al-though unsigned, were most likely written by Edgren

Edgren honored the testimony o Jacob Spener and tracedthe impact o pietism in Swedish religious history in theearly 18th century. He emphasized the value o pietist hym-nology, especially, The Lambs Songs. The hymns includesuch phrases as O let me with John lay down, My Jesus by your breast o love, renew mind and soul, O God give

us your Spirits grace, and it is Gods precious gi t, whichis o ered to all. The songs expressed the peoples deepestreligious experiences. They opposed the ormalism o the State Church and its loss o aHoly Spirit inspired and experiential Christianity.

The hymns also expressed a desire or Christians to live like Jesus. O, that I couldsee my Jesus was a common theme through the pietist section o the early issues o Evangelisk Tidskri t . In a sermon Edgren stated that the true Christian aith goes deeperthan to the mind or the will, it reaches the hearts deepest inclinations and puts up itsthrone there. It is a loving trust in Jesus, our once dead, but now living Lord and Saviour.(Evangelisk Tidskri t , September 1879). One could best understand this Jesus, the pietistargued, through small group Bible study, prayer, and commitment to holy living. TheHoly Scripture was the primary base or Christian theology and cultivation o the soul

In a sermon Edgren preached at Morgan Park in 1879, he concluded by suggestingthat people have choices: living a li e o sin or accepting Christ as Lord and Saviour. Heconcluded with a pietist challenge: Christian! Is your aith only a cold perception o , oris it a loving trust in Jesus? Truly, nothing deserves more to be desired o us than sucha real walk with God, with our Lord and Saviour! And He is worthy (o ) our warmestlove and trust. Yes, to Him be eternal glory. ( Evangelisk Tidskri t,September 1879)


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continued on p. 17

tations o where Pietism came rom, when itemerged in the 1600s. Some Lutherans at thetime elt it was a kind o crypto-Calvinism.Others elt it had on it the taint o Anabap-tism. But this much is clear: it was a naturaldevelopment out o the thought and piety o Martin Luther. Pietism re-introduced the

historical Christian religion o the heart. Itdrew on this mystical side o Luther. In act,Philip Spener, the man usually identifedas the ather o Pietism, was, accordingto Karl Barth, the greatest Luther scholarsince Luther. He wasnt making things upas he went along, creating some brand new

orm o Christianity. He was a deeply pi-ous Lutheran, who counseled state-churchLutherans to stay in their churches.

O course, he didnt want them to just stay in their churches. For many o their churcheswere, just like their seminaries, dead. Thatis, they were more interested in orthodoxy than in conversion o li e. Spener wanted theLutherans o his day to read their Bibles athome, to get together in small groups, to getout and live Christianly in the marketplaceand the town squareto let their love rela-tionships with God make a di erence in theirlives. Speners protge, August HermannFrancke, took this principle and turned itinto a ull-blown institution, ounding and

running a complex in thecity o Halle that included alarge orphanage, a school,a printing house, job train-ing acilities, and muchmore. This was a aith notonly with a heart, but with

hands and eet.Speners amous pro-

gram o church re orm,expressed in the littlebook Pia Desideria, wasaddressed to Christianswho had become moreenamored o scholasticargument than o Godhimsel . In response to this, Spener quoted atheologian who said that we do not hesitateto declare accursed those who hold in low esteem an earnest striving a ter sincere piety and a care ul cultivation o the inner manbut think that the apex o theology consistsin disputing. Continued the theologian, AsBernard says in his twenty- ourth sermon onthe Song o Solomon, they give their tonguesto God but their souls to the devil.

Spener also turned to his theologicalmaster, Luther, who said this: Beware! Satanhas the intention o detaining you with un-necessary things. . . . Once he has gained an

opening in you o a hand-breadth, he will orce inhis whole body togetherwith sacks ull o uselequestions, as he ormerlydid in the universities by means o philosophy. Lu-

thers books, said Spener,were books o great spiritual power. More recent,argumentative theologicalbooks seemed quite empty in contrast . . . flled insteadwith more materials oshowy human erudition,arti icial posturing, and

o presumptuous subtleties in matters inwhich we should not be wise beyond theScriptures.

The problem with scholastic theology,according to Spener in Pia Desideria, wasthat it distracted the people rom biblicaltheologythat is, a theology that addressedthe heart and li e. He was reminded o Paulswords to Timothy, as the apostle warnedcertain persons that they should not occupy themselves with myths and endless genealo-gies, which promote speculations rather thanthe divine training that is in aith. The aimo the Christian should be a love that issues

rom a pure heart and a good conscience andsincere aith. But Certain persons by swerv-ing rom these have wandered away into vaindiscussion, desiring to be teachers o the law,without understanding the things aboutwhich they make assertions (I Tim. 1:4-7).This is the knowledge that pu s up. (I Cor

8:1) And this was the pride ul stance o thedead orthodoxy against which the Pietistsought.

Spener concluded that at the judgment

we will not be judged on learning, avor omen, honors, reputation, but we shall beasked how aith ully and with how childlikea heart we sought to urther the kingdom oGod; with how pure and godly a teaching andhow worthy an example we tried to edi y ourhearers amid the scorn o the world, denialo sel , taking up o the cross, and imitationo our savior; with what zeal we opposed notonly error but wickedness o li e.

Speners major pietism manuscript

New Century/New DirectionsA new book has recently been published by the Friends o the History Center. New

Century/New Directions: The BGC (Converge Worldwide) 2001-2010 describes therather dramatic changes that have taken place in the Con erence in the last decade.Church planting continues to expand the ministry o the Con erence. A new name and a new geographicalheadquarters have been introduced. The national sta has been severely reduced. Like many other churchesand charities, the Con erence is seeing reduced rev-

enue in these tough economic times. It has indeedbeen a momentous decade.

This new book is available through Harvest inChicago and through the Bethel University CampusStore. The cost is $10 plus shipping ( [email protected],800.323.3885; Bethel Cam-pus Store, 651.638.6202). It will be available soonin the Bethel Digital Library or those who haveelectronic access. Access the Bethel Digital Library at bethel.edu/archives . Click on the Bethel DigitalLibrary tab on the le t side o the page.


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continued on p. 18

Dr. Will Healy , S P , E uB p C u f N f , M .H b f B f

D f F M S C , - C f f z .

One o the stories my brothers and I loveto tell is rom those halcyon days in themid-70s when we were students roaming thehalls o Bethel College aculty brats, truthbe told. Our ather, ondly known as Big Jer,was in mid-career, ostensibly as an esteemedmember o the English Department. More tothe point he was the colleges chie raconteurand beloved colleague to his ellow aculty,the go-to guy whenever there was a bit o levity need around the place.

On this particular day he ound himsel playing host to a campus guest, an author by the name o Thomas Howard. At the time,Dr. Howard was just coming o the publica-tion o his seminal book Christ the Tiger. Hewas teaching at Gordon College, had estab-lished himsel as a respected scholar o thewritings o C.S. Lewis and Charles Williams;was kind o a big deal, one might say, and so

very, very proper . Hischapel talk that day had been punctuated

by re erences to hisown ather, given withmuch reverence andveneration. (Lets justsay I doubt Tom andhis dad were on a frstname basis)

Nowadays we wouldcall it enabling, butmy mother, Millie, took it upon hersel to pack lunches or her boys each weekday. Theold man would lug them with him every morning in a grocery sack and we wouldpick them up at his o fce. The rule was youcouldnt stop by or your lunch be ore 9:30in the morning. Its a bag lunch, not a bagbreak ast, she would say. That day Jer hadduti ully walked Dr. Howard back to hiso fce a ter chapel, next up being a modestlunch paid or by the departments all-too-thin budget or that sort o thing. No sooner

had they arrived when my brother Paulre-splendent in his shabby, army-green trenchcoat, three day beard and big head o 70shairburst into the o fce and barked, Hey Jer, where are the lunches? What I wouldhave given to have been there, to have seenthe twinkle in his eye as Jer got to introducethe esteemed Dr. Howard to his even moreesteemed son

the baptist pietist clarion, march 2012

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