Originally a German Lutheran religious movement of the 17th and 18th centuries, pietism emphasized heartfelt religious devotion, ethical purity, charitable activity, and pastoral theology rather than sacramental or dogmatic precision.本来是一个德国信义宗教运动的17,18世纪，虔诚主义，强调奉献精神表示衷心的宗教，道德的纯洁性，慈善活动，和牧灵神学，而不是圣或教条式的精度。 The term now refers to all religious expressions that emphasize inward devotion and moral purity.这个词现在指的是所有宗教的表达，强调外来的奉献和道德上的纯洁性。 With roots in Dutch precisionism and mysticism, pietism emerged in reaction to the formality of Lutheran orthodoxy.与扎根于荷兰precisionism和神秘主义，虔诚主义中出现的反应手续的，正统路德派。
In his Pia Desideria (1675), Philipp Jakob Spener proposed a "heart religion" to replace the dominant "head religion."在他的软脑膜desideria （ 1675 ） ，菲利普雅各布spener提出了一个“心的宗教” ，以取代占主导地位的“头部宗教” 。 Beginning with religious meetings in Spener's home, the movement grew rapidly, especially after August Hermann Francke (1663 - 1727) made the new University of Halle a Pietist center.开始与宗教会议在spener的家里，运动的快速增长，特别是8月份以后赫尔曼弗朗克（ 1663 -1 727）作出新的大学的哈勒1虔信中心。 Nikolaus Ludwig, Graf von Zinzendorf, a student of Francke's and godson of Spener, helped spread the movement.尼古劳斯路德维希，格拉夫冯亲岑多夫，学生佛朗克的和龙芯的spener ，帮助蔓延的运动。 His Moravian Church promoted evangelical awakenings throughout Europe and in North America in the 18th and 19th centuries.他摩拉维亚教会的福音事工促进会， awakenings ，促进了整个欧洲和北美洲，在18世纪和19世纪。 John Wesley and Methodism were profoundly influenced by pietism.约翰卫斯理和卫理宗被深刻地影响和虔诚主义。
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Bibliography
参考书目
FE Stoffler, The
Rise of Evangelical Pietism (1971).铁stoffler ，崛起的福音事工促进会，虔诚主义（ 1971年）
。
A recurring tendency within Christian history to emphasize more the practicalities of Christian life and less the formal structures of theology or church order.经常发生的倾向基督教历史，强调更多的实用性的基督徒生活和较少的正式结构的神学或教会的秩序。 Its historians discern four general traits in this tendency: (1) Its experiential character, pietists are people of the heart for whom Christian living is the fundamental concern; (2) its biblical focus, pietists are, to paraphrase John Wesley, "people of one book" who take standards and goals from the pages of Scripture; (3) its perfectionistic bent, pietists are serious about holy living and expend every effort to follow God's law, spread the gospel, and provide aid for the needy; (4) its reforming interest, pietists usually oppose what they regard as coldness and sterility in established church forms and practices.其历史学家发现四个一般性状的这种倾向： （ 1 ）其经验的性格，虔诚主义者是人民的心为谁而基督教的生活是根本的关注; （ 2 ）其圣经的重点，虔诚主义者，以段约翰卫斯理， “人民的一本书“谁采取的标准和目标，从页的经文; （ 3 ）其perfectionistic一意孤行，虔诚主义是严重的约神圣的生活和付出一切努力，按照真主的法律，传播福音，并提供援助，为有需要的; （ 4 ）其改革的利益，虔诚主义，反对什么，通常他们认为冷漠和不孕症，在既定的教会形式和做法。
But in many places these signs of life were obscured by the formalism and the insincerity of church leaders.但在许多地方，这些生命迹象是模糊的形式主义和诚意的教会领袖。 This situation was altered by the unstinting work of Philipp Jakob Spener, known often as the father of pietism, who was called in 1666 to be the senior minister in Frankfurt am Main.这种情况改变了慷慨的工作菲利普雅各布spener ，已知的，往往作为父亲的虔诚主义，谁被称为在1666年成为高级部长在法兰克福时，主要的。 There he appealed for moral reform in the city.他呼吁有道德的改革在这个城市。 He initiated a far - flung correspondence which eventually won him the title "spiritual counselor of all Germany."他发起了一个远-偏远的书信，最终赢得了他的标题“精神辅导员的所有德国” 。 Most importantly, he also promoted a major reform in the practical life of the churches.最重要的是，他还推动了一项重大改革，在现实生活中的教会。 A sermon in 1669 mentioned the possibility of laymen meeting together, setting aside "glasses, cards, or dice," and encouraging each other in the Christian faith.说教在1669年提到的可能性外行会议在一起，撇开“眼镜，卡，或骰子” ，并鼓励对方在基督教信仰。 The next year Spener himself instituted such a Collegia pietatis ("pious assembly") to meet on Wednesdays and Sundays to pray, to discuss the previous week's sermon, and to apply passages from Scripture and devotional writings to individual lives.在未来一年spener自己建立这样一个collegia虔团契（ “虔诚的大会” ） ，以满足逢星期三及星期日祈祷，讨论前一周的布道，并适用于通道，从经文和devotional著作，以个人的生命。
Spener took a major step toward reviving the church in 1675 when he was asked to prepare a new preface for sermons by Johann Arndt. spener迈出了重大的一步走向复兴教会在1675年，当他被要求准备一个新的序说教，由约翰阿恩特。 The result was the famous Pia Desideria (Pious Wishes).结果是著名的软脑膜desideria （虔诚的愿望） 。 In simple terms this brief work examined the sources of spiritual decline in Protestant Germany and offered proposals for reform.简单来说，这简短的工作，研究来源的精神下降，在新教的德国和提供改革建议。 The tract was an immediate sensation.该道是一个即时的轰动。 In it Spener criticized nobles and princes for exercising unauthorized control of the church, ministers for substituting cold doctrine for warm faith, and lay people for disregarding proper Christian behavior.在它spener批评贵族和王子行使未经授权的控制教会，部长，而代以冷战的学说表示热烈的信念，打牢人民无视适当的基督教行为。 He called positively for a revival of the concerns of Luther and the early Reformation, even as he altered Reformation teaching slightly.他呼吁，积极为他们死灰复燃的忧虑，路德和早期的改革，即使他改变了教学改革的轻微。 For example, Spener regarded salvation more as regeneration (the new birth) than as justification (being put right with God), even though the Reformers had laid greater stress upon the latter.举例来说， spener视为拯救更多的作为再生（新生）比为理由（正在落实的权利与上帝） ，即使改革者提出了更大的压力后，后者。
Spener offered six proposals for reform in Pia Desideria which became a short summary of pietism: spener提供的六项建议，为改革，在软脑膜desideria成为一个简短摘要和虔诚主义：
Although these proposals constituted an agenda for reform and renewal, they also posed two difficulties which have ever been troublesome for pietism.虽然这些建议构成了一个议程，为改革和重建，他们还提出了两个困难，从未麻烦，为虔诚主义。 First, many clergymen and professional theologians opposed them, some out of a concern to preserve their traditional status, but others out of a genuine fear that they would lead to rampant subjectivity and antiintellectualism.第一，许多神职人员和专业的神学家反对他们，有些出于一种关心，维护他们的传统地位，但其他人出一种真正的恐惧，他们将导致猖獗的主观性和antiintellectualism 。 Second, some lay people took Spener's proposals as authorization for departing from the established churches altogether, even though Spener himself rejected the separatistic conclusions drawn from his ideas.第二，有些人奠定了spener的建议，作为授权偏离既定的教堂共有，即使spener自己拒绝分裂得出的结论，他的想法。
Spener left Frankfurt for Dresden in 1686, and from there he was called to Berlin in 1691. spener离开法兰克福为德累斯顿在1686年，并从那里，他被称为柏林在1691年。 His time in Dresden was marked by controversy, but it was not a loss, for in Dresden he met his successor, August Hermann Francke.他当时在德累斯顿的标志是争议，但它不是一个损失，在德累斯顿，他会见了他的继任者，八月赫尔曼弗朗克。 In Berlin, Spener helped to found the University of Halle, to which Francke was called in 1692.在柏林， spener有助于发现大学的哈勒，其中佛朗克被称为在1692年。 Under Francke's guidance the University of Halle showed what pietism could mean when put into practice.根据佛朗克的指导大学的哈勒表明，什么虔诚主义可能意味着，当付诸实践。 In rapid succession Francke opened his own home as a school for poor children, he founded a world - famous orphanage, he established an institute for the training of teachers, and later he helped found a publishing house, a medical clinic, and other institutions.在快速的继承佛朗克开了自己的家作为一所学校为贫困儿童，他创立了一个世界-著名的孤儿院，他成立了一个研究所教师的培训，后来他帮助找到一家出版社，一个医疗诊所，和其他机构。
Francke had experienced a dramatic conversion in 1687, the source of his lifelong concern for evangelism and missions.佛朗克经历了戏剧性的转换在1687年，来源，他毕生的关注，传道和任务。 Under his leadership Halle became the center of Protestantism's most ambitious missionary endeavors to that time.在他领导下的哈勒成为中心的基督教的最雄心勃勃的传教事业，以当时的。 The university established a center for Oriental languages and also encouraged efforts at translating the Bible into new languages.该大学成立了一个中心，东方语言，并鼓励努力翻译圣经到新的语言。 Francke's missionary influence was felt directly through missionaries who went from Halle to foreign fields and indirectly through groups like the Moravians and an active Danish mission which drew inspiration from the leaders of pietism.佛朗克的传教士的影响，有人认为，直接通过传教士谁到由Halle外国领域和间接透过团体一样，摩拉维亚和一个积极丹麦的使命提请灵感来自领导人和虔诚主义。
Another group under the general influence of Spener and Francke developed pietistic concern for the Bible within German Lutheranism at Wurttemberg.另一组根据一般的影响spener和佛朗克发展pietistic关注的圣经与德国路德教在符腾堡州。 Its leading figure, Johann Albrecht Bengel (1687 - 1752), represented a unique combination of scholarly expertise and devotional commitment to Scripture.其领导人物，约翰Albrecht ） bengel （ 1687 -1 752） ，代表了独特的综合学术专长和d evotional承诺经文。 Bengel did pioneering study in the text of the NT, exegeted Scripture carefully and piously, and wrote several books on the millennium. bengel没有开拓的研究在文本中的NT ， exegeted经文审慎和虔诚，并写了几本书就千年。
Influences radiating from Halle, Wurttemberg, and the Moravians moved rapidly into Scandinavia.影响辐射由Halle ，符腾堡州，和摩拉维亚动议迅速成为斯堪的纳维亚半岛。 When soldiers from Sweden and Finland were captured in battle with Russia (1709), pietist commitments migrated to Siberia.当士兵从瑞典和芬兰被俘虏在战斗中与俄罗斯（ 1709年） ，虔信的承诺，迁移到西伯利亚。 Pietism exerted its influence through Wesley in England.虔诚主义施加其影响力通过韦斯利在英格兰。 The father of American Lutheranism, Henry Melchior Muhlenberg, was sent across the Atlantic by Francke's son in response to requests for spiritual leadership from German immigrants.父亲的美国路德教，亨利梅尔基奥尔muhlenberg ，被送往横渡大西洋，由佛朗克的儿子在回应要求的精神领导，从德国移民。 In addition, pietism also influenced the Mennonites, Moravians, Brethren, and Dutch Reformed in early America.在此外，虔诚主义，也影响了门诺教派，摩拉维亚，弟兄们，和荷兰的改革，在早期美国。 The continuing influence of Spener, Francke, and their circle went on into the nineteenth century.持续的影响spener ，佛朗克，他们的圈子就到了十九世纪。 A renewal of interest in Luther and his theology, the active evangelism of the Basel Mission and the Inner Mission Society of Denmark, the revivalistic activity of Norwegian Hans Nielsen Hauge (1771 - 1824), and the establishment of the Swedish Mission Covenant Church (1878) could all trace roots back to the pietism of an earlier day.续期的兴趣，路德和他的神学，积极传福音的巴塞尔的使命和内在的社会使命，丹麦， revivalistic活动挪威汉斯尼尔森hauge （ 1771 -1 824） ，并成立了瑞典教会的使命公约（ 1 878年）都可以追查的根源返回到虔诚主义的较早天。
A further historical uncertainty surrounds the tie between pietism and the intellectual movements arising in reaction to the Enlightenment.进一步的历史不确定性，周围配合之间的虔诚主义与智力运动所引起的反应的启示。 Striking indeed is the fact that three great postenlightenment thinkers, the idealist philosopher Immanuel Kant, the literary genius Johann Wolfgang Goethe, and the romantic theologian Friedrich Schleiermacher, had been exposed to pietism as youths.引人注目的的确是事实，即三postenlightenment伟大的思想家，唯心主义哲学家康德，文学天才，歌德，及浪漫的神学家弗里德里希施莱尔马赫，已暴露虔诚主义作为的青年。 It is probably best to regard pietism as a movement that paralleled the Enlightenment and later European developments in its quest for personal meaning and its disdain for exhausted traditions.它可能是最好的，把虔诚主义作为一个运动，平行的启示，后来欧洲的发展，在其追求个人的意义和其蔑视用尽传统。 Yet insofar as the heart of pietism was captive to the gospel, it remained a source of distinctly Christian renewal.然而，至于心脏和虔诚主义是自保，以福音，它仍然是一个来源，明显基督教重建。
Religious movements resembling pietism were active beyond Germany in the seventeenth and eighteenth centuries.宗教运动相似的虔诚主义的积极超越德国在第十七和第十八世纪。 In fact, German pietism was but one chord in a symphony of variations on a common theme, the need to move beyond sterile formulas about God to a more intimate experience with him.事实上，在德国和虔诚主义是一条弦，但在一个交响乐团的变化对一个共同的主题，需要超越无菌公式对上帝到一个更亲密的经验，与他。 The English Puritans of the late 1500s and 1600s exhibited this.的英语清教徒的后期， 1500和1600展示这一点。 The New England Puritan Cotton Mather, who corresponded with Francke, strove to encourage pietistic vitality in the New World.新英格兰清教徒棉花马瑟，谁对应佛朗克，力图鼓励pietistic活力，在新的世界。 Shortly after Mather's death the American Great Awakening of the 1730s and 1740s exhibited pietistic features.后不久，马瑟的死亡，美国的大觉醒的1730s和1740年代展出pietistic功能。 In England, William Law's Serious Call to a Devout and Holy Life (1728) advocated a kind of pietistic morality.在英格兰，威廉法的严重呼吁虔诚和神圣的生命（ 1728 ）主张种pietistic道德。 And Wesley's Methodism, with its emphasis on Scripture, its commitment to evangelism and edification, its practical social benevolence, and its evangelical ecumenicity, was pietistic to the core.和韦斯利的卫理宗，其重点是经文，其承诺，传道和启迪，其实际的社会善，其福音事工促进会， ecumenicity ，是pietistic向核心。
Even beyond Protestantism, pietistic elements can be seen in contemporary Roman Catholicism and Judaism.甚至超越基督教， pietistic要素可以看出，在当代罗马天主教和犹太教。 The Jansenist movement in seventeenth century France stressed the concern for heart religion that Spener also championed.该简森派运动在十七世纪法国强调关注心脏的宗教， spener也倡导的。 The work of Baal Shem Tov (1700 - 1760) in founding the Hasidic movement in Judaism also sought to move beyond orthodox ritual to a sense of communion with God.工作的巴力shem tov （ 1700 -1 760）在成立哈西德派运动在犹太教也力求超越东正教仪式感与上帝。
An overall evaluation of pietism must take into consideration the circumstances of its origin in seventeenth century Europe.一总体评价和虔诚主义必须考虑的情况下，其原产地在第十七世纪的欧洲。 Whether in its narrow German usage or its more generic sense, pietism represented a complex phenomenon.无论是在其狭窄的德语的使用或其较一般意义上说，虔诚主义为代表的一个复杂的现象。 It partook of the mysticism of the late Middle Ages.它partook的神秘主义的中世纪晚期。 It shared the commitment to Scripture and the emphasis on lay Christianity of the early Reformation.它的共同承诺的经文，并强调奠定基督教早期的改革。 It opposed the formalism and cold orthodoxy of the theological establishment.它反对形式主义和冷战的正统神学的建立。 And it was a child of its own times with its concern for authentic personal experience.这是一个儿童其自身的时代与关注真实的个人经验。 It was, in one sense, the Christian answer to what has been called "the discovery of the individual" by providing a Christian form to the individualism and practical - mindedness of a Europe in transition to modern times.这是，在某种意义上说，基督教的答案是什么被称为“发现个人”提供了一个基督教的形式向个人主义和实践-意识的欧洲在过渡到现代的时代。
In more specifically Christian terms pietism represents a significant effort to reform the Protestant heritage.在更具体的基督教而言，虔诚主义的一个重要努力改革新教的遗产。 Some of the fears of its earliest opponents have been partially justified.有些恐惧，其最早的对手已部分有道理的。 At its worst the pietistic tendency can lead to inordinate subjectivism and emotionalism; it can discourage careful scholarship; it can fragment the church through enthusiastic separatism; it can establish new codes of almost legalistic morality; and it can underrate the value of Christian traditions.在其最坏的pietistic的趋势，可导致过度的主观主义和情;它可以阻止小心奖学金;片段，它可以教会通过热烈的分裂主义，它可以建立新的行为守则，几乎法律道德;并且可以低估的价值，基督教传统。 On the other hand, pietism was, and continues to be, a source of powerful renewal in the church.在另一方面，虔诚主义是，并将继续成为一个强大的来源，重建的教堂。 At its best it points to the indispensability of Scripture for the Christian life; it encourages lay people in the work of Christian ministry; it stimulates concern for missions; it advances religious freedom and cooperation among believers; and it urges individuals not to rest until finding intimate fellowship with God himself.在其最好的，这点不可或缺的经文为基督徒的生活;奠定它鼓励人们在工作中的基督教部;刺激关注的任务;进步宗教自由和信徒之间的合作，并敦促个人没有休息，直到找到亲密团契与上帝自己。
Mark A
Noll马克一精灵
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
A Ritschl,
Geschichte des Pietismus; FE Stoeffler, The Rise of Evangelical Pietism, German
Pietism During the Eighteenth Century, and (ed.) Continental Pietism and Early
American Christianity; DW Brown, Understanding Pietism; R Lovelace, The Dynamics
of Spiritual Life. 1里奇尔，历史馆万pietismus ;铁stoeffler
，崛起的福音事工促进会，虔诚主义，德语和虔诚主义在十八世纪，和（编）大陆和虔诚主义与美国早期基督教; DW的布朗，理解和虔诚主义;
r洛夫莱斯，动态的精神生活。
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