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teacher Melanchthon, with a protest against the charge of Pelagianism. The initiative in conversion he conceded to the Word and the Spirit of God, but he asserted that the will cooperates. Against this view Flacius formulated the thesis so fatal for him at a later time, that original sin is the very substance of the natural man. After thirteen sessions, from Aug. 2 to Aug. 8, the disputation was broken off without result. Both parties were requested to remain silent until the matter was fully decided. As Flacius did not conform to this request, he, together with his closer associates, was dismissed Dec. 10, 1561.

Before rehabilitating Strigel, the duke asked Christoph of W iirttemberg to send two theologians to bring about an agreement. Jacob Andrea and Christoph Binder arrived for this purpose at Weimar in May, 1562. After an oral discussion a declaration was formulated which was signed by Strigel and approved by all present. It stated that the natural man is entirely incapable of doing good, but that he has preserved the capacity to be converted. The Declaratio Victorini (as it was called) only caused new dissension. But few signed it; most of the preachers, instigated by men like Heashusen and Flacius, preached against it as being ambiguous, and refused their signature. Consequently about forty preachers were deposed and expelled. On May 24 Strigel was rehabilitated and resumed his lectures, but he felt the discomfort of his position so much that in autumn, 1562, he went to Leipsic, with the intention of never returning. He was appointed professor in Leipsic, and on May 1, 1563, began his lectures on theology and philosophy. Here his doctrine of synergism became still more evident than before; he taught that the human will must not be inactive in conversion; but must itself will obedience; faith is a gift of God, but is not given to those who resist it, but to those who listen and incline themselves; the innate image of God is not completely destroyed and extinguished. He lectured especially on dogmatics and ethics, but suddenly in Feb., 1567, his lecture hall was closed and he was prohibited from teaching because of the suspicion that he inclined toward Calvinism in the doctrine of the Lord's Supper. This suspicion was not without foundation. He went to Amberg in the Upper Palatinate where Frederic III. was on the point of abolishing Lutheranism and introducing Calvinism; here Strigel openly confessed the Reformed doctrine of the Lord's Supper. On Sept. 14, 1567, he entered a new position as professor of ethics in Heidelberg, but was soon called away by death.

Strigel always was and remained a true Melanchthonian. He distinguished himself by his efficient philosophical training, his dialectic cleverness, and his brilliant oratory. His extensive literary activity lay in the sphere of philology, philosophy, and history, and in Biblical, patristic, and systematic theology. He wrote commentaries on Psalms (1563, 1567), Isaiah (1566), Wisdom Literature (1565), Daniel (1565), Jeremiah (1566), the Pentateuch (1566), Joshua (1567), Samuel, Kings, Chronicles (1569), Ezra, Nehemiah, Esther, Ruth (1571), Job (1571), Ezekiel (1570), Minor Prophets (1570), Rev-

elation (1569-?1); and the New Testament (15651583). Still more esteemed, though dependent on Melanchthon, were his dogmatic text-books, Loci theologiei., quibus loci communes . . . Philippi Melanchthonis illustrantur . . . (ed . Pezel, 4 parts, Neuatadt, 1581-84), the most important work of dogmatics of the school of Melanchthon in the narrower sense; Hypomnemata in epitomen philosophies moralis Philippi Melanchthanis (ed. Pezel, 1582); Enchiridion theologicum (1584) ; Enchiridion locorum theologicorum (Wittenberg, 1591).

(Cj. . K AWERAU.)

BISLIOaBAPHY: Sources are: DiaputaE%o de oripinali peccato et l%bero arbitrio deter M. Flacium Ill. et V. Stripelium . Vinsrice . . . 1660 . . habits, ed. S. Musmus, 1582 and 1583; V. Stripelii epiatolm aliquot de neAOCio euchartatico, Neustadt, 1584. Letters are in Mattha:i, Weaeubecii Papinianus, Wittenberg, 1589; J. Voigt, Briefwechad der beriiJnmtesten Gelehrten mit Herzog AZbrecht, pp. 575-604, KSnigaberg, 1841; H. L. J. Heppe, Geachichte des deutschen Proteslantismus, vol. i., Beilage 8-8, Marburg, 1853; cf. G. Wolf, Zur Gesehichte der deutaehen ProtesEantismen, 1666-68, pp. 300 aqq., Berlin, 1888. Consult: H. Erdmann, De Strigelianiamo, Jena, 1858 and 1875; J. C. Zeumer, Vito Projeasorum Jenenaium, pp. 18 aqq., 2 parts, Jena, 1703-08; H. Merz, Hiat. vita et conlroversice V. Str6gelii, Tiibingen, 1732; G. J. Planck, Geschichte des protestantiachen Lehrbegrdffs, vol. iv., Leipsie, 1798; J. C. T. Otto, De V. Stripelio liberioria mends in eccleeiae Lutherans vindice, Jena, 1843; A. Beck, Johann Friedrich der Mittlere, vole. i.-ii., ib. 1843; J. J. I. von Dollinger, Die Reformation, ii. 237 aqq., 325 aqq., 3 vole., Regensburg, 1848-48; H. L. J. Heppe, ut sup., i. 157 aqq., 192 aqq., 298 sqq.; idem, Dopmstik des deutschen Protestantiamus im 16. Jahrhundert, i. 183 aqq., Goths, 1857; W. Preger, Fksciua, vol. ii., Erlangen, 1861; JJanasen, Hiat. of the German people, vii. 145, 275, 355, a. 263, London, 1905-08; ADB, sssvi. 590 aqq.

STROHSACgER, atro'sac"er, HARTMANN: Austrian Roman Catholic; b. at Mauternbach (a village near Krems, 88 m. n.w. of Vienna) July 6, 1870. He entered the Benedictine order in 1888, after completing his gymnasium education; studied at the Benedictine seminary at Gottweig (1889-93), and at the University of Innsbruck (1893-97; D.D., 1897); was professor of philosophy and dogmatics at the seminary of Gottweig (1897-99); and since 1899 has been professor of dogmatics at the Benedictine university, Rome.

STRONG, AUGUSTUS HOPKINS: Baptist; b. at Rochester, N. Y., Aug. 3, 1836. He was educated at Yale (A.B., 1857) and at Rochester Theological Seminary (graduated 1859), completing his education in Germany in 1859-60. He then held pastorates at the First Baptist Church, Haverhill, Mass. (1861-65), and at the First Baptist Church, Cleveland, O. (1865-72; became professor of systematic teleology and president of Rochester Theological S`emina.ry 1872); resigned presidency in 1912. He has written Systematic Theology (Rochester, 1886) ; Philosophy and Religion (NewYork,1888); The Great Poets and their Theology (Philadelphia, 1897); Christ in Creation and Ethical Monism (1899); Systematic Theology (3 vols., 1907-09); and Outlines of Systematic Theology (19C8).

STRONG, JAMES: Methodist layman; b. in New York Aug. 14, 1822; d. at Round Lake, N. Y., Aug. 7, 1894. He was graduated from Wesleyan University, Middletown, Conn., 1844; teacher of