DIE DEUTSCHE EVANGELIKALE BEWEGUNG:

GRUNDLINIEN IHRER GESCHICHTE UND THEOLOGIE

__________________

A Book Review

Presented to

Dr. M. Yarnell III.

Southwestern Baptist Theological Seminary

__________________

In Partial Fulfillment

of the Requirements for SYSTH 3114

__________________

by

Heinrich Kehler

October 23, 2008

 

 

 

Friedhelm Jung. Die deutsche Evangelikale Bewegung: Grundlinien ihrer Geschichte und Theologie. Bonn: Verlag für Kultur und Wissenschaft, 2001. 378 pp. €30.00.

Friedhelm Jung is a professor of Systematic Theology and the director of the MATh program at the German extension of the SWBTS in Bonn. After finishing his M.Div. in St. Chrischona Theological Seminary in Basel (Switzerland) in 1984, he received his Dr. theol. in Marburg (Germany) in 1991. The title of his dissertation, which he published after his promotion, was Die deutsche Evangelikale Bewegung: Grundlinien ihrer Geschichte und Theologie (The German Evangelical Movement: Basics of its History and Theology). In his dissertation Jung deals with the conservative evangelical movement in Germany by laying the focus on the twentieth century.

However, in order to review Jung's work, one should consider that the German term "evangelikal" does not have the same meaning as the English term evangelical. This is the reason for defining the term evangelikal before evaluating Jung's work. As M. Yarnell III. notes in his book, The formation of Christian Doctrine, the word evangelical has different connotations. Therefore, Yarnell distinguishes between classical evangelicalism and modern evangelicalism. However, in the beginning of the first chapter, Jung offers five points to characterize the German term evangelikal: a) believing in the inspired Scriptures as the Word of God; b) conversion and being born again; c) spiritual community of the believers; d) sanctification and mission; e) a visible parousia of Jesus Christ in the future (25-6). Due to these five criteria the definition of Jung comes close to the term conservative evangelicals (contrary to protestant evangelicals). After a consultation with the author, the term 'conservative evangelical movement' for the German term evangelikale Bewegung will be used in the following.

Generally, Jung's work could be placed in the field of church history as he describes the development of the evangelical churches in Germany from the nineteenth to the twentieth century. In this respect, one can observe that there are some developments of doctrines during the period of time. Nevertheless, focusing on doctrinal developments is not the purpose of the book. Jung's intention is simply to delineate the developments of the free churches in Germany in the twentieth century.

In the first chapter (22-49), Jung describes the origins of the German conservative evangelical movement. According to Jung, most of the conservative evangelicals in Germany had their origins in the pietist-movement in the seventeenth century in Germany as well as in the spiritual revivals in England and North America during the eighteenth and nineteenth centuries. Two types of church groups came out of the pietistic origin: the community-movement (Gemeinschaftsbewegung), which is still in the German Protestant Church, and the classical free churches (Baptists, Brethren churches, Free Evangelical Churches, etc). Additionally, these churches were impacted by the American fundamentalist movement in the beginning of the twentieth century. A third type of church group had its origin in the Confessing Church, which was founded as an underground-church during the time of Adolf Hitler. The Confessing Church was a group of people (mostly theologians) in the German Protestant Church, who wanted to oppose the ideologies of the Nazis. After World War II., the Confessing Church almost ceased to exist, yet was renewed in the 60s to oppose liberal theology in the German Protestant Church. However, renewing the Confessing Church they changed its name to Confessing Movement 'No Other Gospel' (Bekenntnisbewegung 'Kein anderes Evangelium). In conclusion, these three German conservative evangelical movements form the main group of conservative evangelicals in Germany: a) the German pietism; b) the German free churches; c) the Confessing Movement 'No Other Gospel'.

In the second chapter (50-173), Jung describes four main associations of the conservative evangelical movement in Germany, which operate independently. The first association is called Deutsche Evanglische Allianz (German Evangelical Alliance – [GEA]) and is a voluntary association of conservative evangelical churches including protestant and free churches (51-94). The GEA was founded in 1846 as an outcome of the revivals in the eighteenth and nineteenth century and was based on a common confession of faith. However, while the period of the Third Reich was hard for the GEA, the time afterwards was very reproductive. Especially the spiritual and material support from the USA and other countries helped the GEA to grow after World War II. During the next few decades many organizations and great significant events were launched through the GEA (for example a Christian television company, the ERF; a conservative evangelical journal, idea – Spektrum; the World Congress of Evangelism 1966; the International Congress for Worldevangelism in 1971 in Amsterdam; different revival campaigns with Billy Graham; Christian schools; etc). As a result, up to the present the GEA develops qualitatively as well as quantitatively.

The second association of the conservative evangelical movement in Germany is called the Confessing Movement 'No Other Gospel' in the German Protestant Church (94-153). As previously mentioned, the Confessing Movement was some sort of a succession of the Confessing Church in the Third Reich. It was re-formed in the 60s as a response as well as an opposition to the liberal theology since it became stronger in the protestant theology. However, this movement chose to stay in the German Protestant Church, for the leaders decided to operate from within the German Protestant Church. Similarly, they started to oppose the WCC, which became increasingly stronger, too. Additionally, in the 70s and 80s, the Confessing Movement went over to fight on political ground for moral values (for example against abortion, homosexuality, and the decay of morality). Lastly, it started to fight against the charismatic and pentecostal movement in the 80s and 90s.

The third association of conservative evangelical churches described by F. Jung is the charismatic and pentecostal movement (153-166). Jung briefly illustrates their early development in the beginning of the twentieth century (pentecostal movement) and in the 60s of the twentieth century (charismatic movement). However, they, too, are part of the conservative evangelical movement, since their beliefs are suitable to the five points mentioned in the beginning of Jung's work. Nonetheless, he points out some difficulties to view them as normal conservative evangelical churches.

The last association of conservative evangelical churches is the group of independent churches in Germany, which fit into the concept of the five criteria of being a conservative evangelical church but do not want to join any association. Here Jung mentions the Russian-German churches in Germany, which are mainly Baptists and Mennonites. From the 1970s up to the present, Russian-German churches have been growing in quantity and quality as they have launched their own mission boards as well as their own theological seminary (the Bibelseminar Bonn) and are currently developing in their areas.

In the last two chapters, Jung first provides some basic theological positions of conservative evangelicals in Germany. The basic theological standpoints for conservative evangelical theology are Missions, inspiration of Scripture, the eschatological position, and lastly some moral viewpoints. Most of the conservative evangelicals in Germany agree in these theological issues. Finally, in the last chapter, Jung shortly discusses some critical remarks, which came up against the conservative evangelical movement in Germany during the last decades.

Critical Evaluation

The book of F. Jung is a great contribution to the field of conservative evangelical studies in Germany – a field which is almost neglected by German theological studies. However, one has to consider that the conservative evangelical movement in Germany is not as powerful as for example in the USA. This is the reason for the great importance of this work concerning the future conservative evangelical studies in Germany. Nevertheless, some points should be critically evaluated.

First of all, the well developed concept of arguments of the book should be admired. The origins as well as the following developments of the German conservative evangelical movement along with the focus on the developments in the twentieth century are very well elaborated. However, it could be critical remarked that Jung might be focusing too much on the German Evangelical Alliance rather than elaborating different evangelical denominations like the German Baptists, the Free Evangelical Churches, or the German Brethren Churches, which are part of the GEA. Instead, Jung focuses on the umbrella association of the different evangelical denominations, the GEA.

Further, the description of the Confessing Movement 'No other Gospel' seems to be too broad if one looks at the influence of this group of churches on the whole conservative evangelical movement in Germany. Without a doubt, the focus of the Confessing Movement lies rather on the German Protestant Church than on free churches. However, in comparison to the pentecostal and charismatic movement and their importance to the whole conservative evangelical movement in Germany the Confessing Movement 'No other Gospel' seems to be less meaningful.

Lastly, one has to keep in mind that this book is not really up to date since it was written 1991. Revising it in 2001, Jung added the Russian-German churches to his work. However, since the Russian-German churches constitute at least a third of the entire conservative evangelical movement in Germany, their importance and influence is still growing. For this reason, a broader description of the Russian-German churches would be eligible.

Conclusion

In conclusion, the book as well as the effort of F. Jung should be held in high regard. The very well developed concept as well as the helpful appendices provide a brought overview on the German conservative evangelical movement in the twentieth century. However, since time is progressing, in order to give a more detailed picture of the German conservative evangelical movement today, a more updated work is needed. Nevertheless, this book is recommendable for those who are interested in the present situation of the conservative evangelical movement in Germany.

BIBLIOGRAPHY

Yarnell, Malcolm B. III. The Formation of Christian Doctrine. Nashville, TN: B&H Publishing Group, 2007.