Liuteroniškojo pietizmo tėvų - Pylypo Jokūbo Špenerio ir Augusto Hermano Frankės - teologija

LTXVII amžiaus pabaigoje Vokietijoje ėmė plisti naujas dvasinis judėjimas - liuteroniškasis pietizmas. Jo šalininkai skelbė objektyvaus teologinio pažinimo nepakankamumą, pabrėžė "praktinę krikščionybę", "gyvojo tikėjimo" bei pamaldumo svarbą. Judėjimas nebuvo vienalytis. Liuteronybės kontekste galima išskirti keletą jo srovių: (1) Pilypo Jokūbo Špenerio (Philipp Jakob Spener, 1635-1705) bei jo šalininkų pietizmą; (2) Augusto Hermano Frankės (August Hermann Francke, 1663-1727) Halės pietizmą; (3) konservatyvųjį Viurtembergo pietizmą; (4) grafo Nikolajaus Ludwigo von Zinzendorfo (Nikolaus Ludwig von Zinzendorf, 1700-1760) suburtą hernhutiečių judėjimą, kuris pradžioje save siejo su Augsburgo išpažinimu ir Liuteronų Bažnyčia, tačiau ilgainiui organizavosi į nepriklausomą Moravijos Bažnyčią; (5) radikalųjį pietizmą. Salia liuteroniškos krypties vokiečių žemėse dar plito Reformatų pietizmo srovė, radusi sekėjų Žemutinio Reino, Bremeno, Nasau teritorijose bei vokiškai kalbančiuose Šveicarijos regionuose. Nors žymiausi judėjimo teologai Špeneris ir Franke save laikė nenutolusiais nuo tradicinės liuteroniškosios dogmatikos, jie ir jų sekėjai įnešė teologinių naujovių, besikertančių su klasikine liuteroniška dogmatika. Judėjimas patyrė liuteroniškosios ortodoksijos pasipriešinimą. Kilo teologiniai debatai, liudiję takoskyrą ir įtampą tarp tradicinės liuteronybės ir naujojo judėjimo. Šiuo straipsniu siekiama pažvelgti į liuteroniškojo pietizmo ištakas, apibūdinti esminius teologinius skirtumus tarp klasikinės liuteronybės ir pietizmo, parodyti liuteroniškojo pietizmo teologines subtilybes ir kaip jos atsiskleidė pietistų propaguotoje "praktinėje krikščionybėje". Straipsnyje apsiribojama Špenerio ir Frankės teologinių pažiūrų analize.Špeneris padėjo liuteroniškajam pietizmui pagrindus ir pagrįstai yra vadinamas "pietizmo tėvu", tačiau Prūsijoje išplito valstybės administracinėmis priemonėmis skatintas Frankės krypties pietizmas, kuris kai kuriais teologiniais ypatumais skyrėsi nuo Špenerio. "Frankiškąjį" pietizmą skelbė ir Prūsų Lietuvos liuteronai pietistai - surinkimininkai. [Iš straipsnio, p. 16]Reikšminiai žodžiai: A.H. Frankė; Francke, Augustas Hermannas; Liuteronizmas; Liuteronybė; P.J.Špeneris; Pietizmas; Speneris, Philippas Jakobas; Teologija; Tikėjimas; A.H.Francke; Faith; Francke, August Hermann; Lutheranism; P.J. Spenner; Pietism; Spener,Philipp Jakob; Theology.

ENIn "Pia desideria" and in other writings, Philipp Jakob Spener laid the foundations of Lutheran Pietism, however, Pietism acquired it's true "Prussian" face only once August Hermann Francke joined the movement. He became the implementer of the reforms delineated by Spener in "Pia desideria". Francke first took to teaching them in the University of Halle and in social-educational institutions that he himself founded. Supported by monarchs and through the Halle educational structure, he spread Pietism throughout the Prussian Kingdom, as well as beyond its borders. Even though he called himself the "obedient son" of Spener, his own theology differed in certain aspects from Spener's teaching. At the center of Spener's and Francke's theology stands the teaching about rebirth. Both of them taught that at the moment of rebirth, a person undergoes an ontological transformation. God gives a person a different nature, which becomes a source of renewal and sanctification. They insisted that the vast majority of people who had been baptized lost the rebirth that had been granted them through Baptism because of their sinful ways of life, and for this reason, they are in need of a second rebirth. In Spener's theology, the process of rebirth encompasses three "ordo solutis" dimensions: conversion, justification, and sanctification. For him, justification was a brief moment in the process of rebirth. Having lived through the staggering experience of rebirth, Francke taught that the road to rebirth is through the "struggle of repentance", the duration of which differs from person to person. At the end of this struggle, one experiences a breakthrough of God's grace and is reborn. Such an experience of rebirth is a dramatic one, and this is why the believer must know the time, place, and circumstances of the rebirth. For both Spener and Francke, rebirth was a finite process.Because changes in the person's nature occur at the moment of rebirth, at which point a new will is given, rebirth and sanctification were interrelated in their teaching. For Spener and Francke, the reality of rebirth was confirmed by the "living faith". Such faith includes not only notitia, assensus and fiducia dimensions, but due to the newly acquired nature received at the moment of rebirth is also a vital force from which proceeds the entire process of renewal. For Francke, "weak" and "living" faith were opposites. A weak faith indicated the absence of rebirth. If classical Lutheran doctrine considered faith through the Christocentric Christus pro nobis perspective, Spener and Francke understood faith through anthropocentric, ontological categories. Both theologians emphasized the path toward sanctification, however Francke differed in his radically negative view of secular adiaphora. He labeled those who enjoyed worldly amusements as those who have not been reborn and considered them to be unbelievers. The transformation of a person's will that occur at the moment of rebirth should encourage the believer to avoid "worldly vanities." In their asceticism, Francke's rules for a pious life very much resembled Calvinist discipline. Spener and Francke argued that due to the fact that human nature was corrupted by original sin, illumination by the Holy Spirit is necessary for biblical exegesis. Only a reborn interpreter has such illumination, and only he is deserving the title "theologian". The Christian life experience of a reborn person is also a contributing factor for the identification of the true meaning of the text. Spener made a distinction between "bodily" and "spiritual" exegesis. The Holy Spirit does not take part in the "bodily" exegesis of a person who has not undergone rebirth. Such an exegesis was for him "dead knowledge". Francke applied the &.The true meaning of a text is determined only once one has reached the "kernel". Spener and Francke agreed that the Holy Bible is inspired by the Holy Spirit, however, they rejected the Lutheran orthodox doctrine of "direct dictation". They taught about the personal inspiration of the Bible's authors and argued that the Holy Spirit took into consideration their inborn talents. A supplementary exegetical means for Francke was "emotional hermeneutics". The reborn exegete recognizes the emotions hidden in the "kernel" and that helps him to more precisely determine the true meaning of the text. In terms of theology of the sacraments, Spener and Francke differed little from classical Lutheran teaching. Both of them recognized the real presence of Christ's body and blood in the elements of the Eucharist, and agreed that the sacraments are the means of God's grace. A novelty in Spener's theology was the Baptismal covenant which might cause some doubts about the power and efficacy of the sacrament. Spener and Francke claimed that the majority of people broke the covenant of Baptism through their sins and thereby lost the rebirth that was granted to them. Accordingly, the promise of salvation given in Baptism was no longer valid for them. [...]. [Extract, p. 98-100]