Literature. — For the acts of the council (on the Latin side), see Hor. Justinianus, Acta Condi. Florentint (Rom. 163f<, 3 parts fol.) ; Mansi, Conci'ia, v, ix ; Labbe et Cossart, Concil. xiii, 223, 510, 1034 ; Harduin, Cmi- til. ix. The acts are summed up in Semler, Selecta Historice Eccles. capit. iii, 140 sq. On the Greek side we have Sylvester Sguropulos (often written Sj-ropu- \\x&),' ATroj.ivrijiovivnaTa,Vera Hist, vnionis non verce, in- ter Gracos et Latinos, s. Cowil. Flortnt. narratio; Gr. et Lat., ed. Rob. Cre3'ghton (Hague, 1660, fol.) ; in re- ply to which, Leo Allatius wrote Exercit. in li. Creygh- toni apparat., etc. (Rom», 1G74, 1665, 4to). See also Schrockh, Kinhengesckichte, xxxiv, 388 sq. ; Ffoulkes, Christendom'' s Divisions (Lond. 18G7), ii, 332 sq. ; Mil- man, Latin Christianity, bk. xiii, ch. xiv; Hefele, in Tubing. Quartal-Schrift^ 1847, 183 sq. ; Grier, Epitome of Councils (Dublin, 1827, 8vo), ch. xxvi ; The History of the Council of Florence translated ly Basil Popoff, ed. by J. M. Neale (Lond. 1861, 12mo) ; Cunningham, Historical Theology, i, 4G8 sq. ; Elliott, Delineation of Romanism, bk. iii, ch. iii.
Florentius Rade-wins, successor of Gerhard Groot as director of the Brethren of the Common Life (q. v.), was born at Leerdam in 1350. He became M.A. at the Universitj- of Prague, and on his return to Holland came under the influence of Gerhard, and became his close friend, and a leader among the Breth* ren. He died A.D. 1400. His life was written hy Thomas h, Kempis (^Vita Florentii, in OjJera Omnia, ed. 1635, vol. iii). See Ullmann, Reformers hefore the Ref ormation, ii, 82 sq. See Brethren.
Florian. 1. A martj'r (saint in the Roman Catho- lic Church), was the son of Christian parents of Celia, and served in the Roman armj' at the time of the em- peror Dioclesian. When the prefect Aquilinus went to Lorch to search for Christians, Florian voluntarily confessed his faith and was drowned in the Enns. A pious matron, Valeria, in pursuance of a vision, had his corpse buried at the place where subsequentlj' the monaster)' of St. Florian was erected. Later, his rel- ics were taken to Rome, and in 1183 pope Lucius III sent them to king Casiniir, of Poland, and bishop Ge- deon, of Cracow. Thus he became the Datron saint
FLORroA
604
FLOUR
of Poland. He is commemorated on the 4th of March. I riglitly apprehended by means of that, or unless faith As he is particularly invoked by tiiose in danger of in Clirist was truly sought, and found in them by tl^e
fire, he is represented in Christian art with a vessel extinguishing flames.
2. One of the most celebrated Augustinian monas- teries of Austria. It was erected over the grave of St. Florian (see Flokian, 1) in the Cth century, and built anew in 1713. — Stiilz, Gesch. des regulirteii Chor- ksrnii-Stifles St. Florian (Linz, 1835). (A. J. S.)
Florida, a diocese of the Protestant Episcopal Church of the United States coextensive with the state of the same name. It was organized in 1838. Tlie first bishop was Francis Huger Kutledge, D.D., a native of South Carolina, consecrated in 1851; died at Tallahassee Nov. 4, 18G6. He was succeeded b}' Jolin Freeman Young, consecrated Julj^ 25, 18C7. From 18G-2 to 1865 Florida belonged to the " General Council of the Confederate States of America." In 1868 tlie diocese counted 16 clergymen, 14 parishes, and 738 communicants. (A. J. S.)
Florinians, a sect in the 2d century who inclined to tlie views of the Valentinians. They were so named from Florinus, a Roman presbyter who was deposed by Eleutherius. His views are only to be gathered from a letter of Irenreus and from a passage in Euse- bius (v, 20). It appears that Floi-inus atjirst pushed monarchianism so far as to make God the author of evil; and afterwards, on the other extreme, in con- nection with tlie peculiar dogmas of Valentinus, Flori- nus maintained that light and darkness were two eter- nal principles from which all the good and evil re- .«pectively in the universe had proceeded. — Neander, Ck. Hist' I, 080 ; Mosheim, Ch. Hist, i, 408. See Val- entinians.
Floris, Joachim of. See Joaciiiji. Florus, Drepanius (commonly called Florus DiACONus or BIagister), a deacon of the Church of Lyons in the Dth century, noted especialh' for the share he took in the disputes with Gottschalc and Jo- liannus Scotus, and also between Agobard and Ama- larius. Against the former he wrote (A.D. 852) Liber de Predestinatione contra Joh. Scoti erron. definitiones. He asserts a twofold predestination, or, rather, predes- tination under a twofold aspect : a gratuitous predes- tination of the elect to grace and glory, and a predes- tination of the reprobate to damnation for their sins, which they commit bv their own free will ; and main- tains that, though our free will can choose that which is good, yet it never would choose, or do it, if it were not assisted by the grace of Jesus Christ. And to ex- plain this, he makes use of the comparison of a sick man, of whom we may say that he may recover his health, although he hath need of ph3\sic to restore it; or of a dead man, that he may be raised, but hy the di- vine power. In like manner, saith he, the free will being distempered, and dead, by tlie sin of the first man, may be revived, but not by its own virtue, but by the grace and power of God, who hath pity on it, which Florus understands not only of that grace which is necessarj' for actions^ but of that also which is neces- sary to seek conversion by prayer, and begin to do well. " While he censured Scotus on account of his abuse of the worldly sciences, he did not suffer him- self to be so far misled by the zeal of the polemic as to discard them as useless in themselves to theology; but he had the discretion to distinguish the right use of them, in investigating truth, from that abuse. He only demanded that everything should be tried by the test of the sacred Scriptures. But, at the same "time, he declared that, in order rightly to understand and apply Scripture truth, it was not enough to studj' the letter alone, but that the inward illumination of a Christian temper was also required. The lioly Scrip- tures themselves could not be rightly understood and profitalily read unless faith in Christ first existed in the heart of the reader, so that the truth might be