The diet was opened by the emperor in person, with an address reciting the needs of the empire with refer- ence to its foreign foes, and promising that every means should be employed to elevate the chamber into a sup- port of public order. The Protestants refused to permit their grievances to be put off without redress any longer, and insisted that the settling of a permanent peace and
of equal rights before the tribunals of justice within the empire should jirecede the discussion of the Turkish and French wars; but they were finally induced to discuss the two projects side by side. The result was not, how- ever, satisfactory. The principal point at issue was, the status of persons who had gone over to the Reformation after the Augsburg Confession had been sul)mitteil. The emperor had decided that they should be excluded from the peace, and the Romish party insisted on this rule, while the Evangelicals desired its abrogation. Ul- timately the elector and the landgrave returned to their homes. May 28 the emperor proposed to the estates that the composition of the recess should be intrusted to him, and the Evangelicals consented, after they had been informed with regard to the paragraphs which were to be devoted to peace and justice, and after they had published a declaration designed to guard the pro- visions of the declaration of Ratisbon of the year 1541. The recess was agreed on June 10, and provided for the maintenance of an armj', besides asking for a diet to be held at Worms within the year. It established peace, and enforced toleration in religious matters. The cham- ber was not to prosecute pending actions against the es- tates which adhered to the Augsburg Confession.
Neither party was satisfied with the recess. The Evangelicals drew up a protest deprecating the conven- ing of a council by the pope, asserting that the judges of the chamber were not blameless, characterizing the oath in the (iolden Bull as inadmissible, and insisting on the imperial Declaration of Ratisbon in 1541. The pope violently denounced the recess in a brief dated August 24, and Luther wrote against it the work Von dem Papstthum zu Rom vom Teiifel (jestiftei. See Seck- endorf. Hist. Lvtheranismi, bk. iii, § 28-30, p. 473-495; Sleidani De Statu Relig. etc. (Frcf. ad M. 1786), pt. ii, bk. xv% p. 328-350; Walch, Luther's sdmmtliche Schriften (Halle, 1745), xvii, 1198 sq. ; Schmidt, Ge- schichte der, Lhutschen (Ulm, 1783), v, 469 sq. ; Planck, Gesch. d. prot. Lehrhcyriffs, pt. iii, 238 sq. ; Von Rom- mel, Phi/ipp der Grossmiithiye (Giessen, 1830), i, 476. — Herzog, Real-Encyklop. s. v.
Spirit (H1">, ruach [twice n^t'3, nishmah, hreath, Job xxvi, 4; Prov. xx, 27], Tri'tiifia [twice (fu'ivTafffia, a phantasm, Matt, xiv, 26 ; Mark vi, 49], both literally meaning umid), is one of the most generic terms in ei- ther the English, Hebrew, or Greek language. We therefore discuss here its lexical as well as psycholog- ical relations somewhat extensively. See Psycholo- gy.
I. Sc?-ipturat Usage of the Woi-d. — Its leading signi- fications may be classed under the following heads :
1. The primary sense of the term is witid. " He that formeth the mountains and createth the wind" (m"i, Amos iv, 13 ; Isa. xxvii, 8). " The wind {tti'iv- jia) bloweth where it listeth" (John iii, 8). This is the ground idea of the term " spirit" — air, ether, air re- fined, sublimated, or vitalized ; hence it denotes —
2. Breath, as of the mouth. '• At the blast of the breath of his nostrils (iSK mi) are they consumed" (Job iv, 9). " The Lord shall consume that wicked one with the breath of his mouth" (rfp TrvtvfioTi tov aro^iaroc, 2 Thess. ii, 8).
3. The vital principle which resides in and animates the body. In the Hebrew, 1JS3 is the main specific term for this. In the (ireek it is 4'^X'lf ^'"^ i" ^^^ Latin anima. "No man hath power over the spirit (mnn) to retain the spirit" (Eccles. viii, 8; Gen. vi, 17; vii, 15). "Jesus yielded up the ghost" (a^/JK-t to TTVfVfia, Matt, xxvii, 50). "And her spirit (Tn'd'pa at'TFic) carne again," etc. (Luke viii, 55). In close con- nection with this use of the word is another,
4. In which it has the sense of apiuirition, spectre, "They supposed that they had seen a spirit," i. e. sjiec- tre (Luke xxiv, 37). "A spirit hath not fiesh and bones, as ye see me have" (ver. 39 ; JIatt. xiv, 26).
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5. The fnid — the rational, immortal principle by I which man is ilistinguishetl from the brute creation. It is the TrifT'/iaJn distinction from tlie \pvxii. With the Latins it is tlie animu.i. In this class may be included that use of the word spirit in which the vari- ous emotions ami dispositions of the sonl are spoken of. '• Into thy hands I commend my spirit" (to iri'ti'- ft:i /40I', Luke xxiii. 46; Acts vii. olt; 1 Cor. v, 5; vi, •_»»>; vii. •)»; Hell, xii, 9). " My si>irit hath rejoiced in God my Saviour" (Luke i. 47). '■ I'oor in spirit" (Trrw- Xoi Ti^ ni'irfiari) denotes humility (Matt, v, 3). " Ye know not what manner of spirit ye are of" (Luke ix, 55), where nvivfia denotes disposilion or temper. " lie that hath no rule over his own spirit" (inn, Prov. xxv, 28; xvi, 3"2; Eccles. vii, 9). The moral affections are denominated "the spirit of meekness" (Gal. vi, 1), "of bondage" (Kom. viii, 15), "of jealousy" (Numb, v, 14), "of fear" (2 Tim. i, 7), "of slumber" (Rom. xi,8). In the same way also the intellectual qualities of the soul are denominated "the spirit of counsel" (Isa. xi, 2) ; "the spirit of knowledge" (ibid.); "the spirit of wis- dom" (Ki)h. i, 17) ; " the spirit of truth and of error" (1 John iv, G).