There have been three other persons of the name of Lucian connected witli the history of the Churcli : one suffered martyrdom in 250; the second was the first bish(jp of Beauvais ; and the third wrote, about 415. a letter on the whereabouts of the body of St. Stephen. See, besides the authorities already quoted, Tillemont, Memoires, v, 474 ; CeiUier, Hist, des A ut. Sac. 1. c. ; Cave, I/ist. litt. ad ann. 294 ; Fabricius, Bibl. Grceoa, iii, 715 S(i. ; Herzog, Real-Encyklopddie, viii, 504 sq. ; English Cgclu- pcedia, s. v.
Lucianists or Lucanists, a sect so called from their founder. See Lucanus.
Lucidus, a presbyter in the Gallic Church in the 5tli century, was one of the most distinguished members of the ecclesiastical party which in that period defended the doctrines of St. Augustine against Semi-Pelagiau- ism then greatly preponderating in the Church. I'he views of Lucidus are to be ascertained from the works residting from the controversy between himself and Faustus of Rieg, who obliged him to recant. The latter wrote against Lucidus his Fausti Rejensis ejHsfola ad Lucidum, and the recantation of Lucidus — probably pos- terior to the Synod of Aries, 475, as indicated by the expression, " Juxta prajdicandi recentia statuta concilii damno vobiscum sensum ilium," etc. — is entitled Lucidi errorem emendantis libellus ad episcopos. In some re- spects Lucidus, indeed, had gone further than St. Au- gustine himself, especially in regard to predestination, allowing no free agency to man, and making aU the workings of human conscience to be but the effects of the immediate and gratuitous influence of God. Such, at least, is the accusation which was brought against him at the Council of Aries. The text of his recanta- tion is to be found in all the Bibl. Pair, and in the col- lections of councils. See Hist. Litt. de la France, ii, 454; Mansi, vii, 1008 sq.; Bibl. PP. edit, ii, vol. iv, p. 875; Wiggers, August, u. Pelag. ii, 225, 329, 34G; Schrockh, Kirchengesch. xviii, 148 sq. ; Gfrorer, Kirchengesch, vol. ii, pt. ii. (J.N. P.)
Lu'cifer (Heb. //ej/^e^', bb^fl; Sept. 6 'Ew(70O|Ooe), a word that once occurs in the English Version in the lines,
"How art thou fallen from heaven,
O Lucifer, smi of tlie morning !
How art tlioii cut down to the ground,
Which didst weaken the nations !"
(Isa. xiv, 12). It is taken from the Vulgate, which un- derstood the HebrcAv word to be the name of the morn- ing star, and therefore rendered it by the Latin name of that star, Lucifer, i. e. " light-bringing." The deri- vation has been supposed to be from pbtl, halal', to shine. The same word here translated "Lucifer," how- ever, occurs also in Ezek. xxi, 12 [17], as the impera- tive of PP"!, yalul', " to howl," "to lament," and is there rendered ^^ hou-l." Some take it in the same accepta- tion in the above passage, and would translate, "Howl, son of the morning !" But to this the structure of the verse is entirely opposed, for the parallelism requires the second line to refer entirely to the condition of the star before it had fallen, as the parallel member, the fourth line, does to the state of the tree before it was cut down. Hence the former derivation is to be preferred, namely, " brilliant," " splendid," " illustrious," or, as in the Sep- tuagint, Vulgate, the rabbinical commentators, Luther, and others, "brilliant star;" and if I/ci/h/, in tins sense, was the proper name among the Hebrews of the morn- ing star, then " Lucifer" is not only a correct but beau- tiful interpretation, both as regards the sense and the application. That it was such is probable from the fact that the proper name of the morning star is formed by a word or words expressive of brUliance, in tlie Arabic and Syriac, as well as in the Greek and Latin (see Ge- scnius, Commentar, ad loc). Tertulliau and Gregory the (Jreat understood tliis passage of Isaiah in reference to the fall of Satan; in consequence of wJiich the name Lucifer has since been applied to Satan, and this is now
LUCIFER
543
LUCIUS
the usual acceptation of the word. But Dr. Henderson, who in his Isaiah renders the line " Illustrious son of the morning!" justly remarks in his annotation: "The application of this passage to Satan, and to the fall of the apostate angels, is one of those gross perversions of Sacred Writ which so extensively obtain, and which are to be traced to a proneness to seek for more in any given passage than it really contains, a disposition to be influenced by soimd rather than sense, and an im- plicit faith in received interpretations." The scope and connection show that none but the king of Babylon is meant. In the figiu-ative language of the Hebrews, a star signifies an illustrious king or prince (Numb, xxiv, 17 ; compare Rev. ii, 28 ; xxii, 16). The monarch here referred to, having surpassed all other kings in royal splendor, is compared to the harbinger of day, whose brilliancy surpasses that of the surrounding stars. Fall- ing from heaven denotes a cudden political overthrow — a removal from the position of high and conspicuous dignity formerly occupied (comp. Kev. vi, 13 ; viii, 10). — Kitto. Delitzsch adopts the same view {Comment. ad loc). " In another and far higher sense, however, the designation was applicable to him in whom promise and fulfilment entirely corresponded, and it is so applied by Jesus when he styles himself ' The bright and morn- ing Star' (Rev. xxii, IG). In a certain sense it is the emblem also of all those who are destined to live and reign with him (Rev. ii, 28)" (Fairbaim). See Star.