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RELIGIOUS ENCYCLOPEDIA 337
mission of Lucerne into the new league because there had existed since .1332 an agreement between them and that canton that it should not enter a new league without their consent. They also protested against the admission of Solothurn and Freiburg to guard against a preponderance of the cities over the rural element. In the time from 1478 to 1481 the dissensions approached their climax. A last meeting was held in Dec., 1481, in Stans, and it was almost dissolved when Heini am Grund, preacher of Stans, rushed in with a message from Brother Maus which restored peace among the dissenting parties. The .noble deed of the hermit was greatly esteemed and honored all over the country. Six years afterward he was buried in Sachseln. In 1600 a chapel was built over his grave beside the church of Sachseln.
The veneration of the hermit increased after his death, and legends began to cluster around the history of his life. Bullinger expresses true ad miration for him in his history of the Reformation, and Luther published in 1528 in union with Spera tus a vision of Bruder Clausen in Sehwytz. In 1590 the Roman Catholics of Switzerland asked the pope to canonize the hermit; but the pro ceedings instituted to this end in 1591 were not successful; they were reinstituted a second and a third time, also without success. In 1669 nothing more than a beatification could be obtained from Clement IX. In 1887 the four hundredth an niversary of the death of Nikolaus was solemnly celebrated. (G. MEYEa vON KNoNAu.) BIBLIOGRAPHY: A list of the voluminous literature on Nikolaus up to 1875 is found in E. L. Rochholz, Schurei zerlegende von Bruder Klaus, pp. 255-309, Aarau, 1875. Consult: J. Ming, Der aelige Bruder Nikolaus von Flae, 3 vols., Lucerne, 1861-71; J. 1. von Ali, Des . . . Ein eiedlera Nikolaus von FlQe Leben and Wirken, Einsiedein, 1887; F. X. Wetzel, Der aelige Nikolaua von Flits, ib. 1887.FOAKES - JACKSON, FREDERICK JOHN Church of England; b. at Ipswich, Suffolk, Aug* 10, 1855. He studied at Eton and at Trinity College, Cambridge (B.A., 1879), and was ordered deacon in 1879 and ordained priest in 1880. In 1882 he was appointed divinity lecturer' in Jesus College, Cambridge, and was elected fellow in 1886. Since 1895 he has been dean in the same college, as well as assistant tutor since 1896. He was curate of Ottershaw, Surrey, 1879-81, of St: Giles, Cambridge, 1882-84, and St. Botolph, Cambridge, 1884-90. He has been examining chaplain to the bishop of Peterborough since 1897 and honorary canon of Peterborough since 1901. He was also select preacher at Cambridge in 1885, 1887, and 1902, and Hulsean Lecturer in 1902 and has written: History of the Christian Church to A.D. 337 (London, 1891); Christian Difficulties in the Second and Twentieth Centuries (Hulsean Lectures for 1902; 1903); A Biblical History o f the Hebrews (Cambridge, 1903); and Christ in the Church (London, 1905).
FOLMAR OF TRIEFENSTEIN: Provost of the chapter of Sts. Peter and Paul at Triefenstein (on the Main below Wiirzburg) from the middle of the twelfth century; d., according .to Kattner, 1181. Belonging to the dialectic school in theology, he had his own opinions on the dogma of the Lord's Supper.
They proceeded from the prevalent view that after the ascension of the Lord .his body is locally circumscribed in heaven. From this Folmar logically concluded that Christ had never since been on earth and furthermore, as regards the Lord's Supper, that he is not corporaliter in the sacrament. But far from being another Berengar (see BERENQAR of Touxs), for Folmar the doctrine of transubstantiation is rather the presupposition of his theory. The peculiarity of his view consisted only in his belief that the Christian drinks the blood simply and purely without the flesh,. and eats the flesh of Christ simply and purely without the bones and limbs of the body. It is evident that there is taught here on the one side the transformation into the substance of the body and blood and repudiated on the other aide the transformation into the historical body of Christ. Folmar was vehemently opposed by his Bavarian brethren, especially by Gerhoh of Reichersberg (q.v.). Bishop Eberhard of Bamberg convoked a conference: at Bamberg where be convinced him of his heterodoxy.
Gerhoh attacked also Folmar's Christology, and the latter defended himself by a treatise, De carne et anima verbi Dei, which unfortunately is lost. Folmar made a sharp distinction between the two natures of Christ, teaching that Christ in so far as he is man is not the proper and natural son of God. Only in so far is Christ equal to the Father as he is one with him in essence. Folmar's treatise excited the wrath of the Salzburg theologians. It was just before .the great papal schism. Gerhoh as a follower of Alexander III. attempted .to secure Folmar's condemnation at the .papal court, but Alexander wished to hear both parties. That, however, was impossible because Eberhard of Bamberg and, in all probability, Folmar also, recognized Victor IV. as pope. But Alexander had no desire to make matters worse by a dogmatic dispute. So he urged Gerhoh to be silent.
FONSECA: The name of three noted Roman Catholics.
1. Pedro da Fonseca, Portuguese Jesuit; b. at Cor tizada, Portugal, 1528; d. at Coimbra (110m. n.n.e. of Lisbon) Nov. 4,1599. On M%r.17,1548 he entered the Society of Jesus as a novice, and three years later attended the University of.Evora, where he soon became professor and,won the title of the " Portuguese Aristotle." After obtaining his doctor's degree in 1580, he gained rapid promotion, being appointed successively assistant to the general of the order, provincial visitor, and head of the house of the professed. Philip II. of Portugal appointed him on a committee for the reform of Portugal and Gregory XIII. entrusted him with affairs of the utmost importance while Lisbon owes to him, among other things, the establishment of the Irish College and the convent of St. Martha. The chief works of Da Fonseca are his Institutiones dialecticte (Lis-