Lupus, Christian. See Wolf. «.
Lupus, Servatus, or Loup de Ferrikres, a French ecclesiastical writer, was bom in the neighbor- hood of Sens about the year 805; studied at the abbey of Ferrieres, and afterwards at Fulda, under the cele- brated Rabanus Maurus. Eginhard instmcted him in the classics. In 836 he returned to Sens, where he soon acquired a great reputation for learning. He was called to the court of the empress Judith, and became a favor- ite both with Louis le Debonnaire and his successor, Charles the Bald. In 841, the latter prince, having re- solved to remove Odon, abbot of Ferrieres, appointed Lupus in his stead. This intervention of the royal power in the affairs of the Church displeased the eccle- siastical authorities, and Lupus failed to secure their sanction until he had obtained from king Charles a char- ter granting to the monks of Ferrieres the right of ap- pointing in future their own abbots. This charter is to be found in the Gallia Christiana, among the Instru- menfa of vol. xii, column 8. Lupus had great influence both with the king and with the clerg}-, and was pres- ent at all the councils held in France from 844 to 859, taking an active part in their proceedings. When the Normans landed in France in 861 he sought refuge in the diocese of Troyes. StOl in the same year we find him present at the Council of Pistes, and in 862 at that of Soissons. There is no mention made of him after- wards; whether he died then, or whether, as would ap- pear from the chronicle of Robert of Auxerre, he was exiled from Ferrieres, and his rival Guanelon appointed in his stead, does not appear. His works, so far as they were then extant, were collected by Etienne Baluze, and published first in 1644, then, with notes and corrections, in 1710, 1 vol. 8vo. His treatise He tribus Quastioni- bus discusses free-will, the twofold predestination, and the question whether Christ died for all men, or only for the elect, Gottschalk had mooted these three ques- tions, strongly maintaining the necessity of grace ; John Scotus Erigena, Rabanus Maurus, and Hincmar had more or less defended the doctrine of free-will. Lu- pus here attempts to conciliate these two opposite views, without, however, concealing his preference for that of Gottschalk. He thinks that, in the fallen human na- ture, free-will does indeed, to some extent, participate ia our good impulses, yet is of no effect compared with grace. These impulses themselves originate in grace, and can only avail through grace ; but, at the same time, grace enlightens the will, which becomes then a voluntary agent in continuing the work thus begun by grace alone. The Jansenists often quoted these views of Lupus. See Gallia Christ, vol. xii, col. 159 ; Hist. Litt. de la France, v, 255; Hoefer, Nouv. Biog. Gener. xxxii, 19 ; Herzog, Real-Encyklop. viii, 562 ; Neander, Ch. Hist. iii, 459, 482.
Luque, Hernando de, the first Spanish bishop of Peru, was born in Darien, Isthmus of Panama, towards the close of the 15th centur\\ After teaching a short time, he became priest and vicar of Panama. In 1525, as ap)iears from subsequent events, he represented the licentiate Caspar de Espinosa, principal alcalde in Da- rien, in that famous written and consecrated contract be- tween himself, Pizarro, and Almagro, by which he was to furnish the money for the outfit and expenses of an expedition for tlie conquest of Peru, the success of which depended mainly upon his exertions. His services were rewarded by the king of Spain with the bishopric, and he was, besides, declared Protector of the Hulians of Peru. He died suddenly in 1532. See Oviedo y Valdcs, Historia general y natural de las Lidias, etc, (edit, de
LUPJA
562
LUST
M. Amador de los Rios) ; Ilerrera, Historia general de los Viajes en las Iiidias occide/iiales ; Prescott, Hist, of Perm ; Hoefer, Xouv, Biug. Generale, vol. xxxii, s. v.
Luria. See Loria.
Liiscinius, Othmar. See Nachtigall.
Lush. See Laisii.
Lusk, H. K., a Presbyterian minister, prosecuted his college studies at the Western University, in Mononga- liela City, and graduated with high honors. In 1842 he entered the theological seminary at Canonsburg, Penn., and in 1846 was licensed to preach by the Presbytery of Chartiers. For a time he labored in many of the va- cant places of the Church, but subsequently received a call from the congregation of Cambridge, N. Y. He af- terwards accepted a call from the congregation of H ni- ton, where he spent the rest of his ministr^^ He died Oct. 25, 1862. Mr. Lusk was gifted with a simplicity of manners which made him eminently social. Familiar with the government and discipline of the Church, he filled an important place in its courts. His convictions of truth and duty were such as to prompt a fearless and unswerving advocacy of what he deemed to be right and proper. See Wilson, Presbijt. Historical Almanac, 18C3, p. 358. (J. L. S.)
Lust (usually il^Xtil, tiri^vi-iia), in the ethical sense, is used to express sinfid longings — sinful either in be- ing directed towards absolutely forbidden objects, or in being so violent as to overcome self-control, and to en- gross the mind with earthly, carnal, and perishable things. Lust, therefore, is itself sinful, since it is an es- trangement from God, destroys the true spiritual life, leads to take pleasure in what displeases God and vio- lates his laws, brings the spirit into subjection to the flesh, and makes man a slave of sin and ungodliness. Lust, therefore, is the inward sin ; it leads to the falling away from God; but the real ground of this falling away is in the will. It took place in the earliest days of mankind (Rom. i, 21), and is natural to all in the un- regenerated state; it can only be abolished by Christ. The nature of man is not changed, only his empirically moral mode and place of existence. Lust, the origin of sin, has its place in the heart, not of a necessity, but be- cause it is the centre of all moral forces and impulses, and of spiritual activity. The law does not therefore destroy sin, nay, it rather increases it, yet not in an ac- tive manner, but by the sinner's own fault. The psycho- logical reason of this is, that the law does not destroy the lust, even while accompanied by punishment; con- sequently the estrangement from God can only be can- celled by regeneration. This takes place in the recon- ciliation with God through Christ, because, in giving his Son as a ransom for sinners, God has manifested his love in such a manner as to awaken man, and give him the strength to love God again. This love of God forms the substance of regeneration, and of the operations of the Holy Spirit, and destroys sinful lust by bringing man into union with God, or by the reception of the Spirit of Christ through faith. According to Matt, v, 28, " Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." This forcible expression is correct, for he who is regen- erated, and whose heart is tilled with true love of God, . and who is possessed of the H\nrit of Christ, cannot have such worldly lusts. He, therefore, who looks on a wom- an to (Trpof) lust after her, or, in other words, he in whom her sight will awaken the lust of carnal pleasure, has already committed adultery in his heart. In Mark iv, I'J (Matt, xiii, 22 ; Luke viii, 14) : "And the cares of this world, and the decoitfidness of riches, and the lusts of other things entering in, choke the word; and it be- cometh unfruitful ;" by lusts we are to understand the objects of desire, for lust does not enter the heart, but, on the contrarj^, proceeds from it, as appears from ISlatt. xv, 19: "For out of the heart proceed [through lust] evil thoughts [sms], murders, adulteries, fornications, thefts,