THE NEW SCHAFF-HERZOG
parsonage garden at Kaiserswerth there still stands the Little summer-house, with one room of ten feet square, and an attic over it, which was the first refuge for released female prisoners and magdalen asylum, the humble craule Oi all Fliedner's institutions. In 1S49 Fliedner resigned his pastorate to devote all his time to his institutions. One of his last acts was to consecrate nineteen sisters, the largest number up to that time to go out from Kaiserswerth in a single year. At his death the number of deaconesses connected with Kaiserswerth and its daughter institutions exceeded 400 (see Deaconess, III., 2). Fliedner's most important publications were several books descriptive of his travels and Das Buch der Martyrer der evangelischen Kirche (4 vols., Kaiserswerth, 1852-60). He founded the Christlicher Volkskalender, which was widely popular.
(Philip Schaff|.) D. S. Schaff.
Bibliography: The chief "Life" is by his son, G. Fliedner, T. Fliedner, kurzer Abriss seines Lebens und Wirkens, 3d ed., Kaiserswerth, 1892. Consult: P. Schaff, Germany, its Universities, Theology, and Religion, chap, xxxviii., Philadelphia, 1857; Dr. T. Fliedner, ein Charakter- und Lebensbild, Barmen, 1865; Life of Pastor Fliedner of Kaiserswerth, transl. from the Germ, by Catharine Winkworth, London, 1867; T. Schafer, Weibliche Diakonie, 3 vols., 2d ed., Stuttgart, 1887-94.
FLIESTEDEN, PETER. See Klarenbach,
Adolf.
FLINT, ROBERT: Scotch Presbyterian; b. at Dumfries, Scotland, Mar. 14, 1838. He was educated at Glasgow University (1852-59) and was parish minister at East Church, Aberdeen (1859- 1862), and at Kilconquhar (1862-64). He was professor of moral philosophy and political economy at St. Andrews University (1864-76) and professor of divinity at Edinburgh University (1876- 1903). He was also Baird Lecturer (1876-77), Stone Lecturer at Princeton (1880) and Croall Lecturer at Edinburgh (1887-88). He has written: Christ's Kingdom on Earth (Edinburgh, 1865); Philosophy of History in Europe (1874); Theism (1877); Anti-Theistic Theories (1879); Vico (1884); Historical Philosophy in France, Belgium, and Switzerland (1894); Socialism (London, 1894); Sermons and Addresses (Edinburgh, 1899); Agnosticism (1903); Philosophy as Scientia Scientiarum and History of Classification of Science (1904); and On Theological, Biblical, and other Subjects (1905).
FLODOARD, fl5"d5"ar', OF REIMS: French writer of the tenth century; b. at Epernay (17 m. s.s.e. of Reims) 893 or 894; d. 966. He studied in Reims, which in the tenth century formed the center of French politics and of the higher studies of Lorraine, and under Archbishop Herivseus (900-922) became canon in the cathedral. Owing to political disturbances, he lost his position and joined Bishop Artold (932-961). The latter sent him in 936 to Rome where he was favorably received by Pope Leo VII. and consecrated priest. When Artold lost his bishopric, Flodoard fled with him to Archbishop Rotbert of Treves (931-956). Flodoard took part in the Synod of Ingelheim in 948, at which Artold was reinstated by Pope Agapetus II. As a recompense for his faithfulness Art-
old gave him the position of keeper of the records in the church of Reims. In 751 he was entrusted with a mission to King Otho I.; in 952 he was appointed bishop of Tournay, but owing to unfavorable conditions could not enter his new position. In 963 he retired into the monastery of St. Basle During his stay at Rome Flodoard was induced to write a hexameter poem in three parts on the " Triumphs of Christ and the Saints," which with much show of learning and piety tells of the spread of Christianity and the history of the popes. He compiled a chronicle {Annates; in MGH, Script iii., 1839, pp. 363-407; also, ed. P Lauer, Paris' 1906) of his own time, from 919 to 966, which is a source of valuable information for the history of Lorraine and the relations between the French and Germans of that time, and is indispensable for dates of numerous events. He also wrote a reliable and extensive Historia Remensis (in MGH, Script. xiii., 1882, pp. 405-599) up to 948.
WlLHELM ALTMANN. Bibliooeaphy: ASM, v. 325-332; Histoire Ktteraire de la France, vi. 313, Paris, 1742; J. C. F. Bahr, Geschichte der rbmischen Litteratur im karolingischen Zeitalter, p. 274, Carlsruhe, 1840; Wattenbach, DGQ, i (1885), 378-381)' ii. 490, i (1893), 409-411; P. Scheffer-Boichorst, in Hittheilungen des Instituts fur bsterreichische Geschichtsforschung, viii. 423-430, Innsbruck, 1887. Consult also R. Ceillier, Auieurs sacres, xii. 841-844.
FLORENCE, COUNCIL OF. See Ferraea- Florence, Council of.
FLORENSIANS (Ordo Florensis; Order of Flore) : A Roman Catholic order established at Flore (the modern San Giovanni in Fiore, 90 m. s.w. of Taranto)by the Cistercian abbot and prophet Joachim (see Joachim of Fiore) about 1192, some three years after he had exchanged the administration of his monastery of Corazzo for the life of a hermit in Mount Sila. For the inmates of his monastery of St. John, Joachim formed rules which were similar to those of the Cistercians, although independent and constituting a stricter Benedictine reform. This rule received the sanction of Celestine III. on Aug. 25, 1196, and there were also secular patrons, such as Henry VI. and his wife Constantia. The order gradually received several monasteries in Naples and both Calabrias, although it was exposed to persecution, since its founder was suspected of heresy. The miracles believed to be wrought at the tomb of Joachim gave a speedy impetus to the Florensians, so that they soon had thirty-four houses, including four nunneries, the most important at St. Helena near Amain. In 1227 Gregory IX. forbade the Cistercians to admit Florensians into their order on account of the comparative laxity of the Cistercian rule, thus rousing the envy and enmity of the monks of Citeaux. The Florensians maintained their high position, however, until the appointment of abbots in commendam, the first in 1470. The order then declined, and the majority of its monasteries, like the mother house in 1505, became incorporated with the Cistercians, although a few joined the Dominicans and Carthusians. The habit of the Florensians was of coarse gray cloth and closely resembled that of the Cistercians. The monks went barefoot, and in choir wore a cowl over their habit. (O. ZocKLEnf-)