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Dale Brown began his study of pietism nearly 40 years ago, “during the height of the ascendancy of the bitterly anti-pietistic neo-orthodox scholasticism.” At that time pietism was a bogey implying moralism, subjectivism, emotionalism, and a host of other such “-isms.” Brown set about to assess pietism in its historical situation, and to clearly define it as a term describing a historical...

church” and as contributing those who “are in the vanguard of what might be considered radical or revolutionary Christianity.”5 The same diametrically opposite assessments are revealed in theological analyses. Pietism has been criticized for its development of anthropological centers and normative programmed conversion experiences; it has been heralded for its frequent revival of emphasis on the Holy Spirit. Pietism has been deplored because of its simplistic classification of people as regenerate
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