The Pietistical controversy was another that engaged the attention of the Lutherans during this century. This originated in the efforts of Philip James Spener, of Frankfort, who
"had in view the promotion of vital religion, rousing the lukewarm and indifferent, stemming the torrent of vice and corruption, and reforming the licentious manners of both the clergy and people." (Id. Par. 26)
And the better to accomplish this, Spener and his adherents proposed that, besides the stated times for public worship, private assemblies for prayer and other religious exercises should be held. For these laudable and most necessary aims they were nicknamed Pietists, and the opposition to them and their designs, was as strong as was that to any of the others.
This subject was carried further by some of the professors at Leipsic, who for the purpose of instructing the candidates for the ministry in something better than how to perpetuate broils,
"undertook to explain in their colleges certain books of Scripture in order to render these genuine sources of religious knowledge better understood, and to promote a spirit of practical piety and vital religion in the minds of their hearers..Accordingly these lectures were much frequented, and their effects were visible in the lives and conversation of several persons, whom they seemed to inspire with a deep sense of the importance of religion and virtue."
But immediately the cry arose that this was "contrary to custom."
"Hence rumors were spread, tumults excited, animosities kindled, and the matter at length brought to a public trial, in which these pious and learned men were indeed declared free from the errors and heresies laid to their charge, but were at the same time prohibited from carrying on that plan of religious instruction which they had undertaken with so much zeal." (Id. Par. 37)
But this did not put down the good work thus begun; for the contest spread rapidly through all the Lutheran Churches in Europe. Therefore the doctors and pastors of Wittemberg thought themselves obliged to proceed publicly, first against Spener in 1695, and afterward against his disciples, which gave rise to new debates. The Pietists held,
1. That none should be admitted to the ministry but such as had been properly educated, and were distinguished by wisdom and sanctity of manners, and who had their hearts filled with divine love.
2. That the scholastical theology should be abolished.
3. That polemical divinity, that is, the controversies between Christians, should be less eagerly taught.
4. That all mixture of philosophy and human learning with the Holy Scriptures should be abandoned; and
5. That no person who was not himself a model of piety, was qualified to be a public teacher of piety, or a guide to others in the way of salvation.
Out of these sprung other debates on such questions as,
1. "Can the religious knowledge acquired by a wicked man be termed theology?"
2. "How far can the office and ministry of an impious ecclesiastic be pronounced salutary and efficacious?"
3. "Can an ungodly and licentious man be susceptible of illumination?"
The Pietists further demanded the suppression of certain propositions that it was customary to deliver from the pulpit publicly, which, unqualified, were certainly capable of being interpreted as granting indulgence. Such as,
"No man is able to attain that perfection which the divine law requires. Good works are not necessary to salvation."
Also the Pietists prohibited dancing, pantomimes, theatrical plays, etc., among their members; and this again gave an opportunity for the scholastics to display their ingenuity. They raised the question, first, whether these actions were of an indifferent character; and then from that, whether any hu man actions are truly indifferent; i.e., equally removed from moral good on one hand, and from moral evil on the other.