THE NEW SCHAFF-HERZOG
general use in the British Church. Dionysius also translated letters and writings of Proterius of Alexandria, Proclus of Constantinople, Gregory of Nyssa, Marcellus of Eniosa, Cyril of Alexandria, the Vita of Pachomius, and perhaps other works to which he was attracted by learned or ascetic interests. His works are in M PL, Ixvii. H. Achelis. Bibliography: L. Ideler, Handbuch der . . . Chronologic, vol. ii . Berlin, 1826; F. Maassen, Geschichte der Quellen und der Litteratur des kanonischen Rechts, i. 130 sqq., 422 sqq., Graz, 1870; F. Riihl, Chronologie, pp. 129 sqq., Berlin, 1897; DCB, i. 853-854 (noteworthy).
DIOSCURUS; Antipope 530. See Boniface II. DIOSCURUS OF ALEXANDRIA. See Eutych-
I.\NISM.
DI PIETRO, di pi-e'tro, ANGELO: Cardinal; b. at Vivaro (near Tivoli), Italy, May 26, 1828. He studied at Rome, became vicar-general of the diocese of Tivoli, and was consecrated titular bishop of Nyssa in 1866 and appointed bishop coadjutor of Ostia and Velletri. In 1877 he was made titular archbishop of Nazianzum and appointed apostolic delegate to the Argentine Republic. He was then internuncio at Rio de Janeiro (1879-82) and nuncio at Munich (1882-87) and Madrid (1887- 1893). He was created cardinal priest of Santi .Vlessio e Bonifacio in 1893, and shortly afterward was appointed prefect of the Congregation of the Council, while in 1902 he became prefect of the Congregation of Bishops and Regulars, and prodatarius five months later.
DIPPEL, JOHANN KONRAD {Democritus Christianus): German Pietist and alchemist; b. at Frankenstein (5 m. s. of Darmstadt) Aug. 10, 1673; d. at the castle of Wittgenstein (24 m. n.w. of Marburg) Apr. 25, 1734. At the age of sixteen he entered the University of Giessen and there rapidly gained note as an acute and fervid champion of orthodoxy against the rising influence of the Pietists, actuated in his course, however, more by the honor which the orthodox then enjoyed than by conviction. In after-days he ascribed to all adherents of the orthodox system the same insincerity of which he had been guilty. In 1693 he took his master's degree and for a time lived as a tutor in the Odenwald, continuing his polemic against the Pietists and hoping for a professorship at Giessen. Meeting with the coldest treatment from the authorities there, however, he went to Wittenberg, where his fortunes proved no better. At Strasburg his views made it impossible for him to establish any connection with the university, but he passed some time there lecturing on astrology and palmistry, preaching frequently in a spirit that showed the growing influence of Pietism, and leading a life which ultimately sent him back to his native place, a fugitive from his creditors. Now openly professing the tenets of Pietism, though with mercenary motives, he preached repeatedly before the court at Darmstadt, and in 1697 published at Giessen his satirical Orthodoxia orthodoxorum. At this time, however, occurred his sincere conversion to Pietism through the instrumentality of (iottfried Arnold (q.v.), whom lu- met at Giessen, and it is a trstimonial to his final sincerity lh:it he did not hesitate t(i sacrifice his chances for
a professorship at the university by the publication of the work just mentioned.
With characteristic energy he devoted himself tc the ser\ ice of his new faith and, taking the destruction of orthodoxy as his mission, entered upor a fierce polemic that speedily made him famous In 1698 appeared his Papismus Protestantium vafulans and this was followed in the course of the next two years by no less than fourteen controversial writings in which, with skilful variation, h( expounded the same theme of morals versus dogma, Christianity versus ecclesiasticism, and orthopraxy versus orthodoxy. Embracing Arnold'i views of church history, Dippel carried them to ar extreme, and his pamphlets were naturally mon popular than Arnold's heavy tomes. His view; subjected him to persecution from the clergy anc even from the mob. by whom his life was threatened. In 1702 the Consistory forbade him to publish any writings of a theological nature. Aftei 1704 he lived in Berlin, devoted to researches ir alchemy and deluded at one time by the convictior that he had solved the problem of transmutation The discovery of Prussian blue was the accidenta result of his studies. He was driven from Berlir through the machinations of J. F. Mayer, an inveterate enemy of the Pietists, and fled to Kostritz, which the princes of the line of Reuss hac made a refuge for adherents of the new movement Thence he went to Holland, lived for some time near Amsterdam, and after 1711 practised medicine at Leyden, bringing into therapeutic use the oil known by his name. His theological interests however, were not neglected. He wrote the Fatun fatuum (Amsterdam, 1710) in defense of the freedom of the will against the teachings of the Cartesians, and in 1714 published at Amsterdam the Alea belli Muselmannici. In the same year he removed to Altona, in Sleswick-Holstein, where he lived until 1717 in honored peace. By an imprudent incursion into politics he aroused the hatrec of high officials at court, and in 1719 was condemned to perpetual imprisonment. The full rigoi of the sentence was not carried out, though foi seven years he lived in semiconfinement on the island of Bornholm engaged in the practise of medicine. Released in 1726, he went to Sweden plunged into politics, and was utilized by the nobles as an effective instrument against the hierarchy He finally became physician to King Frederick I In this position he did not neglect to promulgate his religious views, which, represented in fina form in his Vera demonstratio evangelica (Frankfort, 1729) and making rapid progress in the country, aroused the clergy and brought about his banishment. Returning to Germany, he took up his residence at Liebenberg, near Goslar, and continued his studies in alchemy. Though he abstained entirely from theological controversy, the clergy compelled him to flee, and he found refuge with the count of Wittgenstein-Berleburg. His last years were largely taken up by a violent controversy with Zinzendorf over the nature of the Atonement. (F BossB.)
Bibliooraphy: The one book ia W. Bender, Johann Kon rad Dipiul, Bonn, 1882.