RELIGIOUS ENCYCLOPEDIA
Pietism Pighius
the word indeed connotes ideas in harmony with the older Pietism; in other instances there are onlyslight suggestions of such affinities; and in yet other cases there are absolutely no points in common. The Pietism of the nineteenth century may, however, be defined as that tendency in German Protestantism which represents the devotional type of the older Pietism, as well as its views of life and its attitude toward the world, so that it may be regarded as a continuation of the earlier school. Nevertheless, only the fundamental ideas of primitive Pietism have been retained, for the revolutions in political, social, and ecclesiastical affairs have caused the movement to assume new forms and activities and to adopt new constituent elements. It thus implies a further stage of development and shows scarcely an instance of mere repetition. It no longer fosters religious life by prayer-meetings, but finds a wider sphere of activity in foreign and domestic missionary societies. A noteworthy characteristic of the revival period of the early nineteenth century was the sense of fellowship with similar circles within the Roman Catholic Church, while the two churches cooperated in Bible societies, but the rise of ultramontanism, after the second decade of the nineteenth century, ended further association, although in Pietistic circles the sentiment of spiritual affinity with kindred spirits in the sister church persisted long, and exercises some influence even at the present time. The syncretism of Pietism, moreover, in combination with the decay of denominational barriers during the period of the Enlightenment, rendered the movement as liable to sectarianism and separatism in the nineteenth century as it had been in the hundred years preceding; but, on the other hand, these dangers were lessened by the fact that the relations of the new Pietism to the Church and to orthodoxy experienced an essential transformation. Their united stand against their common foe rationalism produced close affiliations which outlasted the conflict. Pietism became reabsorbed in the Church, and orthodoxy grew susceptible to Pietistic modes of thought and feeling. This change in the situation of Pietism was essentially aided by the fact that the Church now accorded due recognition to practical benevolence both at home and in the foreign mission field. Since, however, Pietism had from the first laid special claim to these spheres of activity, the altered attitude of orthodoxy toward it was a distinct tribute to its ability and enabled it to retain all essentials of its missionary position. When, moreover, the Church developed an increasing interest in domestic and foreign missions, there was a marked augmentation both of the influence of Pietism and of the confidence shown it by orthodox circles.
A comprehensive verdict on the significance of modern Pietism for German Protestantism, whether favorable or unfavorable, can not be given in a single sentence. It is a far more complex 3. Estimate phenomenon than the older system, of the full of heterogeneous elements, and not Movement, only varying in different parts of the country and changing with the lapse of time, but also showing divergent phases in cities and in rural districts. In addition to its mission
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work, Pietism was an important factor in the religious revival of Germany during the first third of the nineteenth century, even though it was not the sole source of the movement. The enlargement of its sphere of activity and its coalescence with the State Church doubtless aided Pietism to escape from its conventicle-like bonds. On the other hand, its in- : nate tendency toward small coteries, which cuts it/ off from all comprehension of the wealth of intellectual, national, and cultured life, prevents it from becoming a great popular movement; nor has it proved able to resist the tendency toward party schemes and uncharitable depreciation of those holding different opinions. The movement has recently been forced into a critical position by the rise of the modern associational tendency based on Anglo-American Methodism; for even though Pietism and Methodism were closely akin in origin, the tendency in question is directed toward ends which have no reference to Pietism. Carl Mirbt.
Bibliography: A. RitschI, Geschichte des Pietismus, Bonn, 1884—86; J. G. Walch, Einleitung in die Religionsstreitigkeiten der evang .-lutherischen Kirche, 5 vols., Jena, 1730-39; F. W Berthold, in Raumers historischen Tascheribuch, 3 ser., iii. 131-320, iv. 171-390, Leipsic, 1852-53; M. Gobel, Geschichte des christlichen Lebens in der rheinisch-westfalischen Kirche, vols, ii.-iii., Coblenz, 1852-60; A. Tholuck, Der Geist der lutherischen Theologen Wittenbergs . . des 17. Jahrhundertes, Hamburg, 1852; W. Gass, Geschichte der protestantischen Dogmatik, ii. 374—149, Berlin, 1857; H. Schmid, Die Geschichte des Pietismus, Nordlingen, 1863; H. L. J. Heppe, Geschichte des Pietismus und der Mystik in . der Niederlande, Leyden, 1879; W. Bender, Johann Konrad Dippel, Der Freigeist aus dem Pietismus, Bonn, 1882; F. Nippold, Zur Vorgeschichte des Pietismus, in TSK, 1882, pp. 347-392; idem, Handbuch der neuesten Kirchengechichte, iii. 114 sqq., iv. 173 sqq., Berlin, 1901; E. Sachsse, Ursprung und Wesen des Pietismus, Wiesbaden, 1884; L. Renner, Lebensbilder aus der Pietistenzeit, Leipsic, 1886; G. Freytag, Bilder aus der deutschen V ergangenheit, vols, iii.— iv., Leipsic, 1888; J. H. Kurtz, Church History, pp. 159, 162, 176, New York, 1890; W. Hiibner, Der Pietismus, Zwickau, 1901; C. Kolb, Die Anfiinge des Pietismus und Separatismus in Wurttemberg, Stuttgart, 1902; T. Kolde, in Beitrage zur bayerischen Kirchengeschichte, viii. 266-283, Erlangen, 1902; J. Batteiger, Der Pietismus in Bayreuth, Berlin, 1903; J. Jungst-Stettin, Pietisten, Tubingen, 1906; H. Stephan, Der Pietismus als Trager des Fortschritts, Tubingen, 1908; W. G. Goeters, Die Vorbereitung des Pietismus in der reformierten Kirche der Niederlande, Leipsic, 1909; Troltsch, Leibniz und die Anfange des Pietismus, ed. C. Werckshagen, i. 366-375, Berlin, n.d.; the literature under Francke, August Hermann; Kruedener, Barbara Juliana von; especially that under Mysticism; Spener, Philipp Jakob; and Thomasius, Christian; and the works on the church history of the period.
PIETRO MARTIRE VERMIGLI. See Vekmigli.
PIGHIUS, pi-gi'us, ALBERTUS (ALBERT PIG- GHE): Dutch Roman Catholic controversialist; b. at Kampen (9 m. n.n.w. of Zwolle) c. 1490; d. at Utrecht Dec. 26, 1542. He studied philosophy and mathematics at the University of Louvain and completed his theological studies at the University of Cologne in 1517. He was canon (1524-35) and provost (1535-42) at the Church of St. John the Baptist, Utrecht. Pope Hadrian VI. called him to Rome in 1523 and he took part in the diets of Worms and Regensburg, the issue of which were his publications: Controversiarum prcecipuarum (Cologne, 1541); Ratio componendorum dissidiorum (1542); and Apologia adversus M. Buceri (Mainz, 1543). Pighius was one of the most resolute defenders of
Pig-ou Pilgrimages