Introduction
The first proposal of Spener needed more today is the appeal for the Christian faith to be expressed in authentic practice. Today, the Christian faith has overlooked the perceived need to convert the lost in society. For example, it is easier to assume that most people in the Church today—if not all—are sincere Christians. Naturally, as the Church’s flame grows dim, one begins to show interest in other things. Therefore, Christians, today do not understand the difference between following rules and practicing authentic Christianity.
Discussion
Spener’s appeal for authentic Christian faith practice targeted not only the believers but also those with influence on Church. The Church and the state were so intertwined that the state controlled the Church, and the Church’s ministers became state authorities (Noll, 1997). Still, state influence persists with many rulers as members of the Church only in the ordinary sense, yet they hold rules for church discipline firmly in their grasp. Not surprisingly, state meddling in the affairs of the affair of Church has led to superficial involvement in the Church. Spener’s reform appeal for Christian faith to be expressed in authentic practice is necessary today to curb the growth of nominal Christianity.
The second appeal is the call for a renewal of the spiritual priesthood or priesthood for all. Spener urged all Christians to be active in the work of the Christian ministry based on Luther’s teachings (Noll, 1997, p. 224). Smaller gatherings in the local Church are especially required today to enable the return of the interactive koinonia style. The interactive style enabled the laity to understand the Bible and use it, but the practice has begun to fade away in today’s Church. Without consistent study, it is impossible to have a saving, informative knowledge of the Bible.
In modern church life, the clergy and the laity are strictly segregated, which can be demotivating for the laity. The distinction has been maintained as tightly as ever amidst reemerging class distinctions evident during Spener’s time. Perhaps, the class difference reflects the profoundly ambiguous feelings people of different faith have about wildly wealthy preachers and the “prosperity gospel” (Johnson, 2018). A lack of proper understanding of the Bible and guidance has obscured Spener’s appeal for the priesthood for all.
Conclusion
Notably, the emergence of charismatic preachers in the evangelical tradition, who equate Christian faith with material, and particularly financial success, has been condemned by others. The “prosperity gospel” is currently the theological tradition most open to criticism, indicating that public confidence in the clergy and Christianity is declining.
References
Johnson, R. (2018). The gospel and the prosperity gospel: Joel Osteen’s your best life now reconsidered. Theology, 121(1), 28-34. Web.
Noll, M. (1997). The new piety: The conversion of the Wesleys (1738). In M. Noll, Turning Points: Decisive Moments in the History of Christianity (pp. 223-226). Leicester: Baker Books.