Osiander, Lucas (2), called the Younger, son
of tlie preceding and brother of Andreas the Younger, was born at Stuttgard, May 6, 1571. He became pro- fessor of theology at Tubingen in 1619, and died there Aug. 10, 1638. He was much given to controversy, and wrote against the Jesuits, the Reformed Church, the Anabaptists, the Schwenckfeldians, etc., and was accused of having started the difficulties which divided the theologians of Tubingen and those of Gicssen on the doctrine of the self-abasement of Christ. His immoder- ate attacks against J. Arnd's Wahre Christenthum, in 1623, led him into very disagreeable disputes. He wrote sermons and numerous theological works, mostly polemical. Sec Jocher, AUg. Gelehi-.-Lexilcon; Hoefer, Nouv. Biog. Genertde, xxxviii, 905. (J. N. P.)
Osiandrians is the name of a body of Lutheran theologians who adhered to the doctrines of Andreas Osiander (q. v.) concerning the redemptive character of Christ by virtue of his divine nature alone. Osiander was opposed by Melancthon and others, but principal!}' by Stancarus (q. v.), professor of Hebrew at Konigsberg, who adopted the opposite extreme, that Christ's divine nature had no concern in the satisfaction he made, and that the mediation between God and man belonged to Jesus, considered in his human nature onh% After the death of Osiander the strife was continued by his disci- ples. They were at first uplicld by Osiander's former protector, the duke; but in 1554 a council condemned
their doctrines, and demanded that all Osiandrians should abjure their heresies. They protested, and were for the greater part obliged to leave the country. Osiander's son-in-law, the court preacher Johann Funck, was com- pelled to recant by the synod of 1556, but afterwards returned to his errors; he became also connected with political troubles, and paid the penalty of his heresy with his life. See Fl'nck, After this the party soon lost all importance, and the troubles ended. Morlin, the leader of the orthodox party, who had been exiled from Ko- nigsberg, was recalled and made bishop, and framed a new confession of faith denouncing the Osiandrian her- esy. The confession, in order that it should not be considered a new formula, but only a reassertion of the old, was called Repetitio corpoiis doctrince Christiana ; this name was afterwards changed, however, to Corpxis DoctrinoB Prutenicum (in 1567), and all the Osiandrians were banished from Prussia, after which they soon be- came extinct. See references in the art. Osiander. In recent times the Osiandrian view of justification has been espoused by Dr. John Forbes in his Analytical Commentary on the Epistle to the Romans (Edinb. 1868, 8vo). See Brit, and For. Evang. Rev. Oct. 1868, art. ii. (J.H.W.)
Osiris, according to others, Asiris, or Hysiris (il/««_y-p?/e(Z), a celebrated Egyptian deit J', whose worship was universal throughout Egypt. Tliis name appears m the hieroglyphic texts as early as the 4th dynasty, and is expressed by a throne and an eye ; at a later period, that of the 19th, a palanquin is substituted for a throne ; and under the Romans, the pupil of the eye for the eye itself. Osiris does not indeed appear to have been uni- versally honored till the time of the 11th and 12th dy- nasties, or about 1800 B.C., when Abydos, which was re- puted to be his burial-place, rose into importance. In the monuments of this age he is called " great god, eternal ruler, dwelling in the west, and lord of Abut" or Abydos. Even at the most remote period individuals after death were supposed to become an Osiris; and all the prayers and ceremonies performed or addressed to them were, in this character, referring to their future life and resurrec- tion. At the time of tlie 18th dynasty this title of Osi- ris was prefixed to their names, and continued to be so till the time of the Romans and the fall of paganism.
The Greek and Roman writers greatly differ in their opinions concerning this celebrated god, but they all agree that, as king of Egypt, he took particular care to civilize his subjects, to polish their morals, to give them good and salutary laws, and to teach them agriculture. After he had accomplished a reform at home, Osiris re- solved to go and spread cultivation in the other parts of the earth. He left his kingdom to the care of his wife Isis, and of her faithful minister Hermes or Mercury. The command of his troops at home was left to the trust of Hercules, a warlike officer. In this expedition Osiris was accompanied by his brother Apollo, and by Anubis, Macedo, and Pan. His march was through ^Ethiopia, where his army was increased by the addition of the Satj'rs, a hairy race of monsters, who made dancing and playing on musical instruments their chief study. He afterwards passed through Arabia, and visited the great- est part of the kingdoms of Asia and F^urope, where he enlightened the minds of men by introducing among them the worship of the gods, and a reverence for the wisdom of a supreme being. At his return home Osiris found the minds of his subjects roused and agitated. His brother Typhon had raised seditions, and endeav- ored to make himself popular. Osiris, whose sentiments were always of the most pacific nature, endeavored to convince his brother of his ill conduct, but he fell a sac- rifice to the attempt. Typhon murdered him in a secret apartment, and cut his body to pieces, which were di- vided among the associates of his guilt. This cruelty incensed Isis; she revenged her husband's death, and, with her son Orus, she defeated Typhon and the parti- sans of his conspirac}'. She recovered the mangled pieces of her husband's body, the genitals excepted,