THE NEW SCHAFF-HERZOG
1906; J. J. I. Dollinger, BeitragezurSektengeschichte, ii. 417 sqq., 606 sqq., Munich, 1890; F. Tocco, in Bolletino della societa storica Abruzzese. 1895, pp. 117-159; A. Hausrath, Die Arnoldisten, pp. 262 sqq., Leipsic, 1895; KL, iv. 1926-36.
FRAYSSINOUS, DENIS, COUNT OF: French Roman Catholic; b. at Curieres (200 m. s.w. of Lyons), Department of Aveyron, May 9, 1765; d. at St. Geniez, also in Aveyron, Dec. 12, 1841. He was originally intended for the law, but his own I inclinations led him into theology. After the signing of the concordat of 1801 (see Concordats and Delimiting Bulls, VI. 1, § 1) he became the leader of a great agitation against the materialism and atheism of current philosophy. Although he was a zealous royalist, the government offered no opposition to him, even making him an inspector in the Paris Academy and giving him a canonry in Notre Dame. Finally in 1809 his discourses at the Church of St. Sulpice were prohibited; but they were resumed on the restoration of the Bourbons. On the return of Napoleon from Elba, Frayssinous fled to the mountains of Aveyron, where he lived till he was recalled by Louis XVIII. In quick succession he now became grand almoner, court preacher, titular bishop of Hermopolis, grand officer of the Legion of Honor, a count and a peer of France. As minister of public instruction and ecclesiastical affairs he supported Charles X. in his plan to make Jesuitism dominant in legislation. Deprived of his offices by the July Revolution, he went into exile with Charles X. (1830), but returned to France in 1838, living thenceforth in retirement. His principal works are, Les Vrais Principes de I'figlise gallicane (Paris, 1818); and Defense de Christianisme (3 vols., 1825, new ed., 2 vols., 1889; Eng.transl., A Defence of Christianity, 2 vols., London, 1836). (C. Pfender.)
Bibliography: F. Guizot, Meditations sur Vetat actuel de la religion chretienne, pp. 66-70, Paris, 1866; Lichtenberger, ESR, vol. v.
FRECHT, freHt, MARTIN: German Reformer; b. at Ulm 1494; d. at Tubingen Sept. 14, 1556. He was the son of a councilor and master of the shoemakers' gild. He matriculated at Heidelberg in 1513 for theology and philosophy, and was dean of the faculty of arts from 1523 to 1526, professor of theology after 1529, and rector of the university and provisor domus Dionysianse in 1530-31. He ranked as one of the leading humanists and discovered in the monastery of Eberbach the Saxon chronicle of Widukind, which he published at Basel in 1532. He listened with enthusiasm , to Luther's disputation at Heidelberg (April 26, 1518), and was a friend of Brenz, Isenmann, Loner, Butzer, Schnepf, Blaurer, Capito, and CEcolampadius, while in 1524 he became acquainted with Melanchthon. In 1531 he was recalled to Ulm to teach the Bible to the clergy, monks and students, and became pastor of the church at Ulm in 1533. His sensitive nature and his lack of practical experience in church work hindered him greatly, but he labored faithfully to promote the interests of his struggling church by synods and visitations. The conflicts with the enthusiasts, Anabaptists, Sebastian Frank, and Caspar Schwenckfeld (qq.v.) who lived in Ulm, and together with the evident need of an understanding
between the Protestants of northern and southern Germany, impelled Frecht to join Butzer in approaching Luther. He was a colleague of Butzer in the conference with the South Germans at Constance (Dec. 15, 1534), and of Butzer and Blaurer in the disputation with Schwenckfeld at Tubingen (May 2S, 1535), while he also attended the "Wittenberg Concordia in 1536, the deliberations at Frankfort in 1539, the convention at Schmalkald in 1540 (where he secured the condemnation of Frank and Schwenckfeld), and the conferences at Worms in 1540, and Regensburg in 1541 and 1546. In 1543 he made peace between the ministers at Biberach and three years later he was sent to Dillingen by the Schmalkald League to begin a reformistic propaganda in the diocese of Augsburg. The disastrous termination of the Schmalkald war, however, obliged him to return to Ulm, but the rejection of the Interim exasperated the emperor, and on Aug. 16, 1548, Frecht and other ministers of Ulm were imprisoned in the fortress of Kirchheim. He was released, though on hard terms, Mar. 3, 1549, and then went to Nuremberg, which he left for Blaubeuren, where he lived under the protection of Duke Ulrich of Wurttemberg. In 1551 Duke Christopher appointed him inspector of the theological seminary at Tubingen, where he lectured on Matthew and Genesis. In the following year he became professor of theology, and rector in 1555.
G. BOSSERT. Bibliography: G. Serpilius, Epitaphia, pp. 67 sqq., Regensburg, 1707-10; L. M. Fischlin, Memoria theologorum Wirtembergensium, i. 42, supplement, pp. 36 sqq., Ulm, 1709-10; A. Weyermann, Nachrichten von Gelehrten aus Ulm, Ulm, 1798; T. Keim, Reformation der Reichstadt Ulm, Stuttgart, 1851; Keidel, in Wiirttembergische Vierteljahrshefte, 1866, pp. 204-223; the letters of Frecht in Wiirttembergische Vierteljahrshefte, 1881, pp. 252-255, 1882, pp. 251-265; G. Bossert, Das Interim in Wiirttemberg, Halle, 1895; S. Fischer, Chronik von Ulm, ed. K. G. Vesenmeyer, Ulm, 1896; ADB, vii. 325-327.
FREDERIC OF HEILO: Dutch ecclesiastic; b. at Heilo (17 m. n.w. of Amsterdam), Holland, in the early part of the fifteenth century; d. near Haarlem (14 m. w. of Amsterdam) Oct. 11, 1455. It is uncertain whether he belonged to the monastery of St. Willibrord at Heilo, but he is described as a priest and oblate in the monastery of the Visitation near Haarlem, where his superior was John a Kempis, brother of the more famous Thomas. He also acted as confessor in the monastery at ^armond, possibly in the house of the Brethren of the Common Life. Later he resided at Leyden and in a nunnery at Bereswijk. According to a letter of his the nuns so embittered his life that, to regain peace of soul, he returned to his monastery. His writings are extant in two manuscripts, and comprise the following works: Epistola contra pluralitatem confessorum et de regimine sororum, proving that a nunnery should have but one confessor; an epistle of similar content advising that women should not be governed but should be instructed by men; a letter to a priest who had entered into a monastery governed by strict seclusion, warning him to beware of losing his spirituality through contact with the world. Apologia super resignations regiminis sororum (ed. J. C. Pool, see below); epistle to a monk concerning his moral life; Trac-