RELIGIOUS ENCYCLOPEDIA
Andrea Andrew
also a dissertation on the education of the young that entitles Andrea to serious consideration as a predecessor of Pestalozzi. In 1650 Andrea became general superintendent in Wurttemberg, but was compelled by failing health to resign his office.
(H. H6LSCHER.) Bibliography: His autobiography was published in Germ, by D. C. Seyboldt in 1799, and in the original Latin by F. H. Rheinwald, Berlin, 1849. Consult also W. Hossbach, J. V Andrea, und sein Zeitalter, Berlin, 1819; K. Hiillemann, V. Andreae als Padagog, 2 vols., Leipsic, 1884- 93; J. P. Glockler, J. V Andrea, Stuttgart, 1886; A. La'ndenberger, J. V Andreae, Barmen, 1886; P. Wurm, J. V- Andrea, Calw, 1887.
ANDREA, LORENZ (LARS ANDERSON): The
great ecclesiastico-political Swedish reformer; b. probably at Strengnas (40 m. e. of Stockholm) about 1480; d. there Apr. 29, 1552. He was archdeacon of Strengnas when through Olaus Petri (q.v.) he was converted to the Lutheran views. In 1523 the newly chosen king Gustavus Vasa chose him to be his chancellor. As such he aided Olaus and Laurentius Petri in their reformatory activity and contributed largely to bring about the religious liberty granted at the Diet of Vesteras in 1527, and the full introduction of the Reformation at the Council of Oerebo in 1529. In 1540 he and Olaus Petri opposed the effort of Vasa to transform the Swedish Church in the direction of presbyterianism and thus roused the king's anger. On trumped up charges of high treason Andrea was sentenced to death. The king pardoned him but deprived him of his offices and he lived the rest of his life in retirement. He wrote Tro och Gerningar {" Faith and Good- Works "), reprinted Stockholm, 1857. See Sweden.
ANDREW THE APOSTLE: One of the twelve apostles, brother of Peter; born, like him, in Bethsaida (John i. 40, 44), and a member of Peter's family in Capernaum (Mark i. 29). According to John i. 35-42, Andrew was one of the first to follow Jesus in consequence of the testimony of the Baptist, and he brought Peter to the Lord. In Jesus's later choice of disciples in Galilee Peter and Andrew were the first whom he called to follow him permanently and intimately (Matt. iv. 18-20; Mark i. 16-18). It is not therefore without good reason that the Greeks give to Andrew the epithet " the first called." According to the Acta Andrew (Tischendorf, Acta apostolorum apocrypha, Leipsic, 1851, pp. xl. sqq., 105 sqq.; R. A. Lipsius, Die apokryphen Apostelgeschichten, i., Brunswick, 1883, 543 sqq.), he labored in Greece; according to Eusebius (Hist, eccl., iii. 1), in Scythia, whence the Russians worship him as their apostle. His day is Nov. 30, because, according to tradition, he was crucified on that day at Patrse in Achaia by the proconsul iEgeas upon a crux decussata (X, hence known as St. Andrew's cross; cf. Fabricius, Codex apocryphus, Hamburg, 1703, pp. 456 sqq.). The name Andrew, although Greek, was common among Jews (Dio Cassius, lxviii. 32).
(K. Schmidt.)
Bibliography: DB, i. (1898) 92-93, contains a rfeume' of the contents of apocryphal literature; the reference to Lipsms in the text points to the fullest discussion of this literature; Harnack, Litteratur, i. 127-128; DCB, i. 30.
ANDREW OF OESAREA: Metropolitan of Csesarea in Cappadocia, author of a commentary on the Apocalypse which has some importance in exegetical history. He has been variously thought to have flourished between the fifth and the ninth centuries. His time was certainly after the Persian persecutions and the strife between Arians and the orthodox " New Rome." A reference of the prophecy of Gog and Magog to the Scythian peoples of the extreme north, " whom we call Huns," has been thought to indicate the period before the rule of the Huns was broken; but the parallel in Arethas (MPG, cvi. 756) shows that " Huns " was used as a generic name for barbarian invaders. The only sure criterion by which the earliest possible date may be determined is Andrew's citation of authorities. The latest of these is the so-called Dionysius the Areopagite, whose writings are first certainly mentioned in 533; so that Andrew can not have written before the middle of the sixth century. He cites as witnesses to the inspiration of the Apocalypse, Papias, Irenseus, Methodius, Hippolytus, Gregory Nazianzen, and Cyril of Alexandria. His striking omission of Origen is explicable, in the light of his dependence on the latter's bitter opponent Methodius, by the recrudescence of Origenistic controversy in the sixth century. Other authorities are Epiphanius, Basil, Eusebius, and Justin ; of non-Christian writers, he once cites Josephus.
Andrew's expository method is set forth in the introductory dedication to his brother and fellow worker Macarius The Apocalypse, he says, like any other inspired Scripture, is at once historical, topological, and anagogical; but the last aspect is most prominent in it, and requires unfolding. The expositor must, however, observe his limits. God has made his revelation in Christ susceptible by the human intellect; and so history and mystery are not to be treated alike. But the explanation may at least console and edify the reader by showing the transitoriness of all earthly things and by teaching him to long for the glories of the future. Andrew's exposition is accordingly characterized by the effort to arrive at a Christian interpretation of history, by an interest in its facts, and by a cautious restraint in the elucidation of prophecy. But in spite of this, his conception that the Apocalypse as a whole offers a clear revelation of the divine government of the world colors his exposition throughout. His style is usually glossarial, though here and there he adds an edifying excursus. Where necessary, he gives different views, leaving the reader to take his choice; but his commentary is much more than a mere catena, the quotations occupying a relatively small space. From the standpoint of textual criticism, as was first recognized by Bengel, the commentary has an importance of its own. Matthsei noticed that the glosses of Andrew had not seldom crept into the manuscripts; and F. Delitzsch was inclined to attribute the uncertainty of the cursive texts of the Apocalypse to the influence of the commentaries of Andrew and Arethas (q.v.). The commentary is in MPG, cvi. (G- Heinrici.)
Bibliography: DCB, i. 154-155; KL, i. 830-832.
Andrew Andrews