HOLOFERNES. See Apocrypha, A, IV., 8.

HOLSTE (HOLSTENIUS), LUCAS: German convert from Protestantism to Roman Catholicism in the seventeenth century; b. at Hamburg 1596; d. at Rome Feb. 2, 1661. He was educated in his native city and after 1617 at Leyden, making special studies of the old geographers, and showing a predilection for Platonic and Neoplatonic philosophy. Disappointed by his failure to attain a position as teacher in Hamburg, he went in 1622 to England and in 1624 to Paris, where he was made librarian of President de Mesmes, and under Jesuit influence adopted the Roman religion. The change has been explained as due to ulterior motives, but Holste himself ascribed his conversion to personal conviction resulting from his philosophical and theological studies. In 1627 he established himself in Rome, where he found a protector and friend in Cardinal Francesco Barberini, nephew of Urban VIII., and received a canonry in St. Peter's. Innocent X. made him librarian of the Vatican, and Alexander VII. a consultor of the Congregation of the Index. He helped to convert prominent Protestants, and was sent to give instructions to Queen Christina of

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Sweden before her reception into the Church of Rome. His literary undertakings, which were of such a comprehensive nature that he could not finish them before his death, were of great impor tance for the Liber pontificalis, Liber diurnus pony tt'ficum Romanorum, the older martyrologies and monastic rules (Codex regularum etc., 3 vols., Rome, 1661), papal briefs and acts of councils (Colledio Romana veterum aliquot historice ecclesiasticor monu mentorum, 1662).

(E. Henke†.)

Bibliography: The reports concerning Holste are carefully collected in J. Moller, Cimbria literata, iii. 321-342, Copenhagen, 1744. Consult: [N. Wilckens] Leben des getelerten Luc. Holetenii, Hamburg, 1723; ADB, aii. 778; A. Bass, Die Convertiten seit der Reformation, v. 186 sqq., Freiburg, 1867.

HOLSTEN, KARL CHRISTIAN JOHANN: Theologian of the Tübingen School; b. at Gtistrow (100 m. n.n.w. of Berlin), Mecklenburg, Mar. 31, 1825; d. at Heidelberg Jan. 26, 1897. He was educated at Leipsic, Berlin, and Rostock (Ph.D., 1853), and became teacher of religion, German, and Greek in the Rostock gymnasium (1852), remaining in this position until 1870. Through his writings on the Pauline theology he attracted the attention of the leaders of the theological Reformatory movement in Switzerland, and was called in 1870 to the University of Bern. Besides his duties as professor he rendered great services to the development of the school-system in that city. In 1876 he accepted a call to Heidelberg, where he held the chair of New Testament theology until liis death.

Holston's literary and academic activity lay chiefly in the sphere of Pauline theology, of the synoptic Gospels, and philosophy of religion. Like Pfleiderer, he traced the history of primitive Christianity to a pantheistic basis. In the original congregation there were countercurrents of two forms of consciousness. After Jesus had awakened in Peter the spirit of the inwardness of the law and of indifference to its external forms, he preached the Gospel of salvation from sin through the death of Christ, and, in like manner, Paul successfully taught justification through the death of the Messiah. But under the influence of James there arose an antiPauline and judaistic Gospel. James counteracted the influence of Peter and the original apostles, and suppressed even the gospel of Paul, until with his death and the destruction of Jerusalem there came again into prominence the freer spirit of the original Gospel which binds to the law in its inward form, but loosens from its ritual bonds. Our Synoptic Gospels correspond to these three tendencies, and are, therefore, to he considered as Tendewwhriften. The original Gospels of Peter, Paul, and James, corresponding to our canonical Gospels of Matthew, Mark, and Luke, have been lost. Within thirty years after the death of Jesus all consciousness of the historical facts of Christ's life had disappeared, and its representation was now made serviceable to dogmatic purposes by violating history. Our canonical Gospel of Matthew represents the Gospel of Peter and is based upon an anti-Pauline and Judaistic Gospel; it originated from a reaction of the Jewish Christianity of Peter against the anti-Pauline Judaism of James. Our Gospel of Mark forms the counterpart of the Gospel of Matthew in being based

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entirely upon the views of Paul. After the authority of Evangelical history had been shaken by these two different tendencies, Luke tried to establish it anew. We have therefore: (1) primitive Petrinism, which is related to Paulinism as being free from law, without drawing the last consequences; (2) Paulinism; (3) anti-Pauline Judaism under James (until about the year 70); (4) the restitution of non-legal Petrinism, especially in the beginning of the second century. The principal works in which Holston laid down these views are Das Evangelium des Paulus (Berlin, 1880); Die drei ursprunglichen, noch ungeschret'benen Evangelien. Zur &ynoptischen Frage (Carlsruhe and Leipsic, 1883); and Die Synoptischen Evangelien nach der Form ihres Inhaltes (Heidelberg, 1885). The principal work of Holsten in the field of philosophy of religion is his Ursprung urtd Wesen -der Religion (Berlin, 1886). The influence of Schleiermacher which pervades all his works shows itself especially here, where he found the basis and essence of religion in feeling. (MEHLHORN.)

BInwoaRAPHT: Consult the memorial address of A. Hausrath at Heidelberg, Jan. 29, 1897, Heidelberg, 1897, and P. Mehlhorn, Zum Geddchtniss Karl 11olstens, in Das Evangelium des Paulus, part ii., Berlin, 1898.