THE NEW SCHAFF-HERZOG
the most important period in Andrea's life, his activity in behalf of the Formula of Concord.
Andrea's first plan was to neutralize the differences by means of formulas so general that they could be accepted by all. Two years were spent in traveling, during which he visited every Evangelical Church, university, and city in northern and southern Germany, and conferred with all important theologians. But neither the Flacians nor the Philippists, the two extreme parties among the Lutherans, had full confidence in him; and in the convention at Zerbst, May, 1570, his attempt proved a failure. Andrea now changed his plan. There was to be no more attempt at compromise, but the line was to be sharply drawn between Lutherans and the adherents of Zwingli and Calvin; and thus the Philippists and all other individual shades of Lutheranism were to be destroyed. Andrea preached six sermons on the points in controversy in 1572 and published them in the two following years. Copies wTere sent to Duke Julius, Chemnitz, Chytraus, and others. He then sent an epitome of these sermons, with the approval of the Tubingen faculty and the Stuttgart consistory, to the theologians of north Germany, for examination and criticism, who introduced some changes and produced the so-called Swabian-Saxon Concordia. A comparison of this Swabian-Saxon Concordia with Andrea's original Swabian Concordia and the Maulbronn Formula by a convention at Torgau, May 28, 1576, resulted in the Liber Torgensis, which was again revised by Andrea, Chemnitz, and Selnekker at the monastery of Bergen in March, 1577. Three further conferences were held at Bergen, May 19- 28, 1580, at which Chytraus, Musculus, and Korner were present besides Andrea, Chemnitz, and Selnekker. The outcome was the Bergische Buck or Formula Concordia, which appeared June 25, 1580, and which bicame the symbolical book of the Lutheran Church (see Formula of Concord). Andrea received much abuse — even Selnekker, Chytraus, and Chemnitz were dissatisfied — but he bore it patiently, convinced that he had worked for the truth and the peace of the Church. He continued his reformatory work, visited churches, and took part in controversies; at the request of Duke Frederick of Wiirttemberg he spoke against Beza at the colloquy of Miimpelgart in March, 1586, discussing the Lord's Supper, the person of Christ, predestination, baptism, etc.
There is no collected edition of Andrea's writings, which numbered more than one hundred and fifty. Among the more noteworthy were: Refutatio criminationum Hosii (Tubingen, 1560); De duabus naturis in Christo (1565); Bcricht von der Vbiquitat (1589); De instau rati one studii theologici, De studio sacrarum literarum, published posthumously (1591 sqq.). His sermons have been often published (cf. Zwanzig Prrdigten von den Jahren 1557, 1559, 1560, ed. Schmoller, Gutersloh, 1890). (T. Kolde.)
Bibliography: J. V. Andrea, Fama Andreana reflorescens, Strasburg, 1630 (an autobiography written in 1562, edited by his grandson, thr main source for Andrea's life); C. M. Fittbogen, Jacob Andrea, der Verfasser des Conairdienbiiches. Sein Leben und seme theologische Bedeutuna, Leipsic. 1881 (not altogether satisfactory); KL, i. 818-821.
ANDREA, JOHANN VALENTIN: Theologian and satirist, grandson of Jakob Andrea; b. at Herrenberg, near Tubingen, Wiirttemberg, Aug. 17, 1586; d. at Stuttgart June 27, 1654. In 1601 he entered the University of Tubingen, where his reading covered a vast range on the mathematical sciences, language, philosophy, theology, music, and art. After living for a number of years as tutor in noble families and traveling extensively in France, Switzerland, Austria, and Italy, he became deacon at Vaihingen, Wiirttemberg, in 1614. His duties gave him leisure for prolific authorship, and forty of his writings (numbering about 100 in all) were produced during his six years' sojourn in Vaihingen. In 1612 he published De christiani cosmoxeni genitura, a eulogy of early Christianity, and Die Christenburg , an epic allegory dealing with the struggles and ultimate triumph of the Christian soul. These were followed by Turbo (1616), a comedy in which pedantry was wittily satirized, and Menippus (1618), of which worldly folly was the subject. In 1619 he published Reipublicoe christianopolitana descriptio, an account of an ideal Christian state after the manner of More's Utopia and Campanula's City of the Sun. In all of these Andrea appears as a foe of sectarianism and intolerance, and with wit and energy pleads for a union of denominations on the basis of the fundamental Christian teachings. In 1614 there appeared anonymously Fama fraternitatis Rosem Crucis, followed the next year by Confessio fraternitatis Rosem Crucis, satires on the astrological and mystic agitations of the time. Andrea, whose authorship of the two pamphlets is more than probable, though not established beyond doubt, later declared that the Order of the Rosicrucians (q.v.) was a myth and a product of his own brain; nevertheless he has been spoken of as the founder or restorer of that fraternity.
From 1620 to 1639 Andrea was superintendent at Calw, displaying in the unhappy days of the Thirty Years' war heroic devotion to duty. In 1634 Calw was sacked, and of its 4,000 inhabitants only 1,500 escaped the sword, while the plague carried off nearly one-half of the remainder. Andrea worked unceasingly among the dying, uniting in himself the duties of physician, minister, and grave-digger, and when the progress of the infection had been checked he set to work resolutely to restore law and order in the devastated city. In 1639 he was called to Stuttgart as court preacher with a seat in the Consistorium. Upon him fell the task of reorganizing the church system and the schools which had shared in the ruin that the war had brought. An admirer of the Genevan system of government, he attempted to introduce its principal features into the country, but failed because of the opposition of his fellow members in the Consistorium. He was partially successful, however, in establishing general and local conventions composed of government officials and members of the clergy for the enforcement of the church laws. The public regulation of private morals was a cardinal principle with him through life, and found expression in his Theophilus, written in 1622 and published in 1649. This work contains