WAYLAND, HEMAN LINCOLN: Baptist; b. at Providence, R. L, Apr. 23, 1830; d. at Werneraville, Pa., Nov. 7, 1898. He was graduated from Brown University 1849; studied at Newton Theological Institution, Mass., 1849-50; taught in the acad emy at Townshend, Vt., 1850-51; was resident graduate at Brown University, 1851-52; tutor at University of Rochester, N. Y., 1852-54; pastor of the Third Baptist Church, Worcester, Mass., 1854 1861; chaplain of the Seventh Connecticut Volun teers, 1861-84; missionary to the colored people at Nashville, Tenn., 1864-65; professor of rhetoric and logic in Kalamazoo College, Mich., 1865-70; president of Franklin College, Ind., 1870-72; and editor of The National Baptist, Philadelphia, from 1872. He was the author, in collaboration with his brother, of A Memoir of the Life and Labors of Francis Wayland (2 vols., New York, 1867); and independently of Charles H. Spurgeon: his Faith and Works (Philadelphia, 1892).

WAZO, wa'zo: Bishop of Lit:ge; b. near Lobbes (a village near Charleroi, 32 m. a. of Brussels) or near Namur (34 m. s. of Brussels) between 980 and 990; d. at Liege July 8, 1048. His importance issues from his efforts in the cause of education, his rela tions to Emperor Henry III. of Germany, and his views on the connection between the world and the Church and on the treatment of heretics. In every

situation and practical emergency, he proved himself a man capable of independent thought and decisive action. He received his elementary instruction in the cloister schools at Lobbes and Liege; taught in the latter and became its head in 1008, greatly extending its fame and influence; in 1017 he became dean of the cathedral chapter, retaining the directorship of the school until, .probably, c. 1030, his resignation being due to differences between himself and other authorities over discipline and administration. He incurred the enmity of the peasants, and did not enjoy the protection of Bishop Reginard himself. The relaxation of strictness in the canonical life under his episcopate reacted untowardly upon the school. From these unfavorable conditions, Wazo fled to his friend, Abbot Poppo of Stablo, who procured him a call to the royal chapel of Conrad II. (1030). Here he soon won good standing in part by a brilliant victory in a debate with the emperor's Jewish physician respecting a passage in the Old Testament. After the death of Provost Johannes, he was himself elected provost and archdeacon, with Bishop Reginard's assent (1033); and in 1042 he was elected bishop,, in which office he justified the confidence felt in his ability. During the insurrection. of Duke Godfrey of Lorraine, Wazo stood faithful to the king in various crises which successively arose in the affairs of the kingdom. Yet his course did not win entire approval. At the Diet of Aix-la-Chapelle, 1046, during the consideration of the case of Archbishop Widgar of Ravenna (who had been invested by the king two years previously, but had neglected to undergo episcopal consecration), Bishop Wazo contested the competency of that assembly to pronounce in the case of an Italian bishop; and when the king reminded him of the duty of obedience, he defined his position in the pointed terms, " Obedience we owe to the pope, to you-fidelity." With this the other bishops agreed. Shortly afterward, when Wazo protested against an indiscreet transaction at a convention, and so made appeal to the fact of his anointing with holy oil, Henry III. rebuffed him with the retort, " So am I anointed with holy oil, and I thereby obtained the authority to rule." Then Wazo answered the emperor, " Quite a different thing is that boasted anointing of yours; for while by it you are endowed with the power to slay, we, so help us God, receive the power to make alive." It was Wazo, finally, who contested the legality of the deposition of Gregory VI. at Sutri in 1046, and the induction of Clement II., this protest. occurring after the tatter's death (Oct., 1047), and resting on the fundamental argument, "Certainly neither divine nor human laws allow this; we have alike the words and the writings of the holy Fathers, everywhere prescribing that the supreme pontiff is judicially amenable to none save God alone." Hence in Wazo the great reform party, which acquired controlling influence over the Church in the second third of the eleventh century, was beginning to embody in its schedule of operations certain definite maxims of ecclesiastical polity.

An incident moving him to evince good judgment and conscientious dealing was furnished by the question of Bishop Roger II. of Chalons, who, being

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alarmed by the sudden outcropping of Neo-Mani chean heresies in his diocese, asked Wazo whether they were to be combated by the edge of the secu lar sword or not. Wazo answered in a somewhat extended written opinion, counseling moderation and leniency. In the matter of his diocesan admin istration, it is worthy of note that, during the dire famine of the year 1043, Wazo had a supply of grain bought up and judiciously distributed, not only to the utterly destitute, but also to the "prouder" poor. In like manner he tided the peasants over their straits, lest they should be constrained to sell their cattle. Moreover, he gave constant attention to the cathedral school's affairs. He won warm praise from Anselm; while the epitaph transmitted by a writer of the thirteenth century lavished upon him this lofty tribute, "Sooner doom will crack than another Wazo arise."

Carl Mirbt.

Bibliography: Ansehn, Gesta episeoporum Leodiensium, ed. KSpke, in MGH, Script., vii (1848), 189-234; H, Bresslau, Jahrbücher des deutschen Reichs unEer Konrad 11., Leipsic, 1879-84; E. Steindorff, Jahrbücher des deutschen Reichs unter Heinrich III., 2 vols., ib. 1874-81; A. Bittner, Wazo und die Schulen von Lüttich, Breslau, 1879; U. Chevalier, Repertoire des sources historiques du moyeri Bpe, bio-bibliograph4e, p. 2332, Paris, 1887; E. Voigt, Epberla von Lilttich F'eeunda ratis, pp. sais. sqq., Halle, 1889; E. Sackur, Die Cluniacenser, ii. 294 sqq., 304 sqq., ib. 1894; KL, xii. 1229-30.