RELIGIOUS ENCYCLOPEDIA
Pelagius Penance
stantiation, and in 1524 in favor of marriage of priests. Yet his was essentially a peaceable nature, abhorring strife. He promoted the reprinting at Basel of Luther's writings, and had friendly relations with that Reformer, though he was not in agreement with him in the doctrine of the Lord's Supper. He was also closely connected with Zwingli, to whom he owed his call to Zurich. Among his characteristics were a sincere piety, great modesty, an iron diligence, and hospitality.
(H. L. Steack.)
Bibliography: Source3 of knowledge are: his Chronikon, ed. B. Riggenbach, Basel, 1877; a Germ, transl. of the Hauschronik by T. Vulpinus (Renaud) appeared Strasburg, 1892; J. Fabricius, Miscellanea Tigurina, iii. 413— 439 (funeral sermon); and A. Horawitz and K. Hartfelder, Briefwechsel des Beatus Rhenanus, pp. 547—548, Leipsic, 1886. Consult: Ersch and Gruber, Encyklopadie, III., xv. 226-237; E. Silberstein, Conrad Pellicanus, Berlin, 1900; R. Reuss, Konrad Pellicanus, Strasburg, 1892; L. Geiger, in Jahrbucher fur deutsche Theologie, 1876, pp. 202—217. A photographic reproduction, ed. E. Nestle, of the De modo legendi appeared Tubingen, 1877.
PELOUBET, pe-lu'bet, FRANCIS NATHAN:
Congregationalist; b. in New York City Dec. 2, 1831. He was educated at Williams College (A.B., 1853) and Bangor Theological Seminary (1857). He then held Massachusetts pastorates at Gloucester (1857- 1859), Oakham (1860-65), Attleboro (1866-71), and Natick (1872-84). He retired from the active ministry in 1884, and since 1874 has been engaged as an editor of Sunday-school literature. In theology he is a liberal conservative. He is the author of Select Notes on the International Sunday School Lessons (36 vols., Boston, 1875-1910; partly written in collaboration with his wife and with Amos Russel Wells); Sunday-school quarterlies in three grades (1880 sqq.); Suggestive Illustrations on the New Testament (3 vols., comprising John, Acts, and Matthew; Philadelphia, 1898-99) ; Loom of Life (Boston, 1900); The Teacher's Commentary (2 vols., comprising Matthew and Acts; New York, 1901); The Front Line of the Sunday School Movement (Boston, 1904); The Book of Job, the Problem of the Ages (New York, 1906); and Gates to the Prayer Country (1907). He also edited a revision of W Smith's abridged Bible Dictionary (Philadelphia, 1884) and Select Songs for the Sunday School (2 vols., 1884-93).
PELT, ANTON FRIEDRICH LUDWIG: German theologian; b. at Regensburg June 28, 1799; d. at Kemnitz (5 m. e.s.e. of Greifswald) Jan. 22, 1861. He studied philosophy and theology at Jena, Kiel, and Berlin; became privat-docent in Berlin in 1826; professor at Greifswald in 1829, and at Kiel in 1835. He lost his position at Kiel in 1852, after the subjugation of Sleswick-Holstein by the Danes; and was then called as pastor to Kemnitz. In 1857 he became superintendent of the diocese. Pelt was originally Hegelian in philosophy, but he drew near to Schleiermacher in theology. He was closely associated with Claus Harms (q.v.) in Kiel, but, in opposition to Harms, he approved the union of the Lutheran and Reformed Churches as well as all other efforts at Evangelical unity. His ■lectures at Kiel covered the field of exegetical, historical, and systematic theology, and the warm personal interest he showed in his students added
much to his influence. His great work, the Theologische Encyklopadie als System, im Zusammenhange mit der Geschichte der theologischen Wissenschaft und ihrer einzelnen Zioeige (Hamburg, 1843), witnesses to his untiring industry and comprehensive study, is characterized by spirituality of conception, and is executed in a scholarly manner. He published also a Commentarius in Epistolas ad Thessalonicenses (Greifswald, 1829); collaborated in editing Theologische Mitarbeiten, a periodical which aimed to combine the old supernaturalism and rationalism into a higher unity (Kiel, 1838 sqq.); and wrote much for the later years of H. F. Reuter's Repertorium (Berlin, 1845-60).
(I. A. DoKNERf.)
PENANCE.
I. Biblical Teaching.
The Old-Testament Conception (§ 1). Christie Teaching (§2). Apostolic Teaching (§3). II. Development in the Church. Development of Penance (§ 1). Penance as a Sacrament (§2). Luther (§ 3). Later Non-Catholic Teaching (§ 4).
I. Biblical Teaching: Among Protestants Repentance (q.v.) usually expresses sorrow for sin and the turning away from it to lead a new life, while penance refers particularly to acts of external selfcastigation produced by this sorrow for sin. Among English-speaking Roman Catholics, however, the word penance commonly includes both these meanings. Repentance in the sense of the New- Testament word metanoia is a complete change of mental attitude consequent upon a realization of the obligation of God's commandments and of human sinfulness. It can have its full effect only when the power to overcome sin is assured and forgiveness and reconciliation are offered.
Even in the Old Testament a consciousness of guilt and a need of forgiveness are constantly recognized. This latter is promised by God on condition of real inward conversion. Victims i. The Old- are brought to sacrifice as a means of Testament ensuring it; but, while sacrifice may Conception, be designated an external satisfaction, it is not as though it had power in itself to ensure forgiveness, which is the outcome of the free grace of God. The whole tendency of the prophetic revelation and of the Psalmist's spiritual consciousness is to emphasize the necessity of a change of heart (Ps. li. 16, 17; Joel ii. 13 sqq.), the motive for which is not merely a consciousness of guilt with a fear of God's judgment, but a belief in God's merciful will to take away sin (Isa. xliv. 22). The change is God's own work (Ps. li. 10; Jer. xxxi. 18). In characteristic contrast with other oriental religions, which emphasize external penance, the prophets require fasting only as the outward expression of real sorrow for sin (Joel ii. 12). Under the Mosaic law the only day of fasting, as an expression of inward abasement, was the Day of Atonement (see Atonement, Day of). The sufferings of the captivity and the subsequent oppression of the people brought about more frequent expressions of this attitude; a deeper and more abiding
Penance Penick