GROSSMANN, CHRISTIAN GOTTLOB LEBERECHT: German Lutheran; b. at Priesanitz, near Naumburg (17 m. s.s.w. of Merseburg), Nov. 9, 1783; d. in Leipsic June 29, 1857. He was edu cated at the University of Jena; and was appointed assistant minister, then pastor, and in 1822, teacher and deacon at Schulpforta. In 1823 he became general superintendent of Altenburg, in 1829 pas tor at St. Thomas' Church, superintendent, con sistorial assessor, and professor of practical theology at Leipsic. He applied himself to the study of Philo and the Apostles' Creed, and was active in reconstructing the constitution and reorganizing the administration of the State Church of Saxony. He was one of the founders of the Gustav-Adolf-Verein (q.v.). On occasion of the bicentennial commem oration of the death of Gustavus Adolphus, Nov. 6, 1832, he proposed a foundation for the support of poor Evangelical congregations, and after the main society was established he belonged to its governing board and presided over its general conventions.
Bibliography: : F. Blanckmeister, Vater Grossmann, der Grander des GUBlaV-Adolf-Verans, Barmen, 1889; G. Müller, Ver/aeaungs- and Venaaltungsgeschichte der s&ch- sischen Landeskirche, i. 206-208, Leipsic, 1894; G. Fuchs, C. G. L. Grossmann, der Leipziger Superintendent, Leipsic, 1907; ADB, ix. 751-752.
GROSSMANN, LOUIS: American rabbi; b. at Vienna Feb. 24, 1853. He came to the United States at the age of eleven and was educated at the University of Cincinnati (B.A., 1884) and the Hebrew Union College in the same city, receiving his rabbinical diploma in 1884. In the same year he was called to Detroit, Mich., as rabbi of Temple Beth El, where he remained until 1898, when he was chosen to succeed I. M. Wise as rabbi of Congregation B'nai Yeahurun, Cincinnati, and also as professor of ethics, theology, and pedagogics in the Hebrew Union College. In theology he is an adherent of Reformed Judaism. He has written Judaism and the Science of Religion (New York, 1889); Maimonides (1890); Hymns, Prayers, and Responses (Detroit, Mich., 1894); The Jewish Pulpit (1894); and an edition of The Selected Writings of Isaac M. Wise (Cincinnati, 1900).
GROTIUS, gr6'abi-us (DE GROOT), HUGO: Dutch statesman, lawyer, and theologian; b. at Delft Apr. 10, 1583; d. in Rostock Aug. 28, 1645. He owed his first instruction to his learned father and to the minister Jan Uytenbogaert (q.v.). When he was twelve years old he became a pupil of Scaliger at the Leyden academy. Early Life. In 1598 he accompanied Oldenbarne- velt and Justinus van Nassau to Paris where the fame of his learning was already publicly known. On his return he was promoted doctor in law at Orléans. After having established himself as a lawyer at The Hague, the States appointed him advocate-general at the Court of Holland and charged him with writing the history of the rebellion against Spain, which was not published till after his death. Abroad he was known as a Latin poet by his Adamus exul and his Christus patiens, and as a lawyer by his Mare liberum, which led to an extensive correspondence with the learned men of his age.
His political career began with his being appointed pensionary of Rotterdam in 1613. From this time he attended the sessions of the States of Holland and the States-General, but was at the same time entangled in the quarrel between the Remonstrants (q.v.) and Contra-Re monstranta. He was the defender of Oldenbarnevelt's ecclesiastical policy, which was intended to prevent a rupture in the Church. He took an active part in extraordinary measures to maintain peace in different places and was opposed to the convocation of a National Synod. During the revolution of 1618 he was put in prison and condemned to be shut up for life at the castle of Loevenatein. Here he occupied himself for two years with philological and theological studies, then escaped on Mar. 22, 1621, and fled to Paris. There he lived till 1631 with his wife and children.
Under the mild government of Frederik Hendrik he at length ventured to return to his native country, but he was disappointed in his expects-
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service. Before the matter was arSwediah ranged, the prince died in the battle Ambassa- of Liitzen, but Oxenstierna carried
dor in on the negotiations and soon after Paris. Grotius made his appearance as Swe-dish ambassador at Paris. After having occupied this post for ten years, he went to Stockholm, where the Queen Christina received him with much distinction. She offered him a place of honor, but he secured release from further service. On his return he was shipwrecked and arrived at Rostock seriously ill and died there.
Hugo Grotius was also an excellent theologian. His natural disposition and the religious agitation
of his age led him involuntarily to Grotius as theological studies. Few men were so Theologian. well versed in Christian literature of
earlier and later times. At Loevenstein as well as in Paris he occupied himself with writing expositions of the Bible, which were published under the titles Explioatio trium utiliasimorum locorum Novi Testamenti, Amsterdam, 1640; Com mentatio ad loea Novi Testamenti quo de Antichristo agunt, 1640; Explicatio Decalogi, 1642. His writings were not a commentarius perpetuus but annotationes, explaining difficult passages in a few words. He declared that the Bible had nothing to do with dogmatism, and dealt with the books of the Bible as with literary writings according to grammatical rules, and explained the words of Jesus and the apostles by quoting passages from Greek and Latin authors. According to his opinion the books of the prophets contained real prophecies, but concerning Israel only. He was the first to deny the Solomonic authorship of Ecclesiastes. His Annotationes, afterward also incorporated in the London Polyglot and Critici saeri, excelled by their impartiality. To him belongs the honor of first having applied the historical-philological method to the explanation of the Scripture. He was the precursor of Emesti.
Grotius's book De Veritate religionis Christian is no less celebrated. At Loevenstein he wrote a Dutch didactic poem as a manual for sailors to help them refute pagans and Mohammedans; later he worked it over in Latin prose at Paris and published it there 1627. This book was published again and again, and translated into many languages, including Arabic and Urdu. It shows how little Grotius esteemed the dogmas of the severe Lutherans and Calvinists, and caused him to be considered the founddr of the scientific apology and gives him a place next to Pascal.
In more than one writing Grotius has shown his irenie tendency-e.g., Via ad pacem ecclesiasticam, Amsterdam, 1642; V otum pro pace ecclesiastica, 1642. He wanted peace in the Church and a Chris-
tianity without religious discord. He His Irenic would admit in one ecclesiastical alTendency. liance not only Remonstrants and
Contra-Remonatrants, but also Lutherans and Socinians, even Roman Catholics. In his time, however, he was misunderstood. With Arminius he believed in the universality of divine
segrace, but he did not want to be taken for a Pelagian (Diaquisttio an Pelagiana aunt ea dogmata quee nunc sub so nomine traducuntur, Paris, 1622). As to the doctrine of reconciliation he differed from Augustine and Anselm, but in his Defentio , fides: catholicce de aatiafadione Christi adversus F. Socinum, 1614, he defended the doctrine of the Church. He regretted that the Reformation had brought so much quarreling among Christians. It was his conviction that the English Church had done better than Calvin, taking from Catholicism what was not repugnant to the Gospel and suffering the ancient organization of the Christian Church to remain. His Annalm et historim de rebus Belgicia, 1657, and his Historia Gothorum, Vandalorum et Longobardorum, 1655, are not without importance for church history. His Dissertatio de cants ad_ ministrations ubi paatores non aunt, 1638, belongs to liturgies. His De imperio summarum potestatum circa. sacra, Paris, 1647, to canon law. Although he had chosen a political career, he deserves a place of honor among the theologians of his age, and also among the world's greatest benefactors; for he laid the foundations of the modern international law in his great book, The Rights of War and Peace.
His Opera appeared, 4 vols., Basel, 1732. In English translation there have appeared: Two Tracts: 1. Whether the Sacrament of the Lord's Sup per May be Administered Where There are no Pas tors t 2. Whether it be Necessary at All Times to Communicate with the Symbols f (London, 1700); The Mourner Comforted (1652); A Poem on the Holy Sacrament (Edinburgh, 1732); Adamua Exul; or, the Prototype of Paradise Lost (London, 1839); Annals and History of the Low-Countrey Wars (1665); The Whole Duty of a Christian (1711); Christ's Passion, a Tragedie (1640); A Treatise of the Antiquity of the Commonwealth of the Battavers (1649); The Right of the State in the Church (1651); The Rights of War and Peace (1738; abridged transl., 1853); The Truth of the Christian Religion (new ed., 1859); A Defence of the Catholic Faith, Concerning the Satisfaction of Christ against Paustus Socinus (Andover, Mass., 1889); Joseph, a Tragedy (London, 1652); A Letter to the States Ambassador (1675); Politick, Maxims and Observations (1654).Bibliography: C. Brandt and A. van Cattenburgh, Hia- torie roan hot leven van H. de Groot, 2 vols., Amsterdam, 1727; J. Levesque de Burigny, Vie de Grotius, acec t'hist. de $ea ouvrages, 2 vols., Paris, 1752, Eng. transl., London 1754; H. Luden, H. Grotius each semen Schicksalen and Schriften, Berlin, 1808; C. Butler, Life of Hugo Grotius, London, 1826; G. F. Creuser, Luther and Grotius, oder GTaube and Wiwenecha/t, Heidelberg, 1846; d. L.
Motley, John of Barneoetd, vol. i., chap. x3di., New York, 1874; L. Neumann, Hugo Grotius, 1653-16.;6, Berlin, 1884; D. Nesmith, Makers of Modern Thought, 2 vols., New York, 1892.
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