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113 RELIGIOUS ENCYCLOPEDIA Strauss iStrigel. between 1760 and 1765; he settled on Sam's Creek, Frederick Co., Md., and soon began to hold meet ings and to preach in his own house, later building a log meeting-house, and the Minutes of 1773 re cord him as assisting Francis Asbury (q.v.); again he appears in 1775 as second preacher on Frederick circuit, but acting as with the full rights of an itin erant, including the administration of baptism and the Lord's Supper; in his ministrations he appears to have manifested an independent spirit, and to have determined on the exercise of full ministerial functions in spite of directions from the conference. In 1776 he moved to a farm, the full use of which was granted to him during his life; but he continued to preach, and, the Revolution causing many min isters from England to withdraw, he took charge of the churches at Sam's Creek and Bush Forest, Harford County, remaining as pastor until his death, but not recognizing the authority of conference. BIBLIOGRAPHY: J. B. Wakeley, Lost Chapters Recovered from the Early Hist. of American Methodism, New York, 1858; W. Hamilton, in Methodist Quarterly Review, July, 1856; N. Bangs, Hist. of the Methodist Episcopal Church, 4 vole., ib. 1860; W. B. Sprague, Annals of the American Pulpit, vii. 3-4, ib. 1861; J. M. Buckley, in American Church History Series, v. 113-118, 201, ib. 1896; and, in general, works on the early history of Methodism in America. STREANE, ANNESLEY WILLIAM: Church of England; b. at Eastersnow Rectory, County Ros common, Ireland, Apr. 8, 1844. He received his education at Trinity College, Dublin, and Emmanuel College, Cambridge (B.A., 1874; M.A., 1877; B.D,, 1891; D.D., 1895); he was made deacon in 1875 and priest in 1876; has been fellow of Corpus Christi College, Cambridge, since 1875; was dean of the same 1877-83 and 1886-92, Hebrew lecturer there 1875-97 and from 1906 to the present; curate of St. Luke, Chesterton, Cambridge, 1883-85; senior proctor, University of Cambridge, 1891-92; and vicar of Grantchester, Cambridge, 1898-1904. In theology he is a moderate Anglican. Among his literary productions are to be noted Prolegomena (part vii.) to Tregelles' Greek Testament, edited jointly with F. J. A. Hort (Cambridge, 1879); The Treatise Chagigah Translated from the Babylonian Talmud, with Introduction and Notes (1891); Jesus Christ in the Talmud (1893); The Double Text of Jeremiah (1896); The Age of the Maccabees (1898); an edition of Ecclesiastes for the Churchman's Bible (London, 1899), of the Psalms for the Temple Bible (1902), and of Esther for the Cambridge Bible for Schools (1902). He has also translated Karl von Hase's Handbuch der protestantischen Polemik as Hand book to the Controversy with Rome (2 vole., 1906). STRICKLER, GIVENS BROWN: Presbyterian; b. in Strickler's Springs, Va., Apr. 25, 1840. He was graduated from Washington College, Washing ton and Lee University (A.B., 1868), and Union Theological Seminary, Va. (1870). He was ordained to the ministry of his denomination, 1870; was pastor of Tinkling Spring Church, Augusta County, Va. (1870-83); of the Central Church, Atlanta, Ga. (1883-96); and was appointed professor of systema tic theology in Union Theological Seminary, Rich mond, Va., where he still remains. During the Civil XI.-8
War he served in the " Stonewall Brigade " of the Confederate Army.
STRIGEL, stri'gel, VICTORINUS: German Melanchthonian theologian; b. at Kaufbeuren (36 m. s.s.w. of Augsburg) Dec. 26, 1524; d. at Heidelberg June 26, 1569. He studied at the University of Freiburg, 1538-42, and then at Wittenberg, where he attached himself to Melanc;hthon. After his promotion in 1544 he gave private instruction at Wittenberg. During the Schmalkald war he went to Magdeburg and then to Erfurt, where he lectured acceptably. He received a call to Jena, where he, together with Johann St;igel, opened the new Gymnasium academicum. Ha began with lectures on philosophy and history, subsequently also on the Loci, of Melanchthon. He was, however, soon involved in the theological controversies of the time; his relations with Melanchthon and the sentiments and tendency of the theologians in Ernestine Saxony were destined to lead him into conflicts which destroyed the happiness of his life. Melanchthon tried in vain to induce loin to accept a call to Augsburg. Matters assumed an especially critical condition after Flacius (q.v.) went to Jena in 1557. Strigel published a written statement to the effect that he did not approve the attitude of Flacius toward the Wittenberg theologians. The dominating influence of Flacius made itself felt immediately at the Colloquy of Worms (see WORM$), where Strigel together with the other deputies of Thuringia, in accordance with the instructions of Flacius, was compelled to participate in the protest of the GnesioLutherans and contributed to the lamentable outcome of the colloquy. When Flacius induced the duke to order the drawing-up of the Weimar Book of Confutation, Strigel, Schnepff, and Superintendent Hugel were entrusted with the task, but against their desires. In the ensuing discussions at Weimar Flacius and Strigel were involved in dispute, but the former gained his point, and Strigel returned to Jena in an embittered state of mvid. The polemic was continued in their lectures; the duke tried to reconcile them, but in vain. At t;he beginning of 1559 there appeared the " Book of Confutation," sanctioned by Johann Friedrich and modeled in the spirit of Flacius. Hiigel and Strigel refused to accept it, the latter because of the condemnation of the thesis that the rational will of man cooperates in conversion and regeneration; he rejected the doctrine of Flacius that the .attitude of the will is purely passive, and that the Holy Spirit is given to those who reject him. After the refusal of Strigel to be silent, he, together with Hiigel, was imprisoned on Mar. 27, 1559, but they were released on Sept. 5, at the intercession of the university, the most prominent Evangelical princes, and even the emperor; Strigel, however, was suspended from teaching. The duke finally conceded to the general desire that Flacius and Strigel should discuss the disputed points in a colloquy, which took place on Aug. 2, 1560, in the old castle at Weimar, in the presence of the duke, the court, and a large audience from all estates; but the only point discussed was the relation of human will to divine grace in the act of conversion. Strigel presented the synergism of his
