RELIGIOUS ENCYCLOPEDIA
Frayssinous Frederick III
tatus de peregrinantibus contra peregrinantes, a polemic against the misuse of pilgrimages solely for the sake of indulgences (ed. Pool); and liber de fundatione domus regularium prope Haerlem, a chronicle extant only in fragments, but important on account of its information concerning the ecclesiastical and moral conditions of the times, especially the year of jubilee 1450 and Nicholas of Cusa. In addition to these extant writings, the following works, now lost, are also mentioned: De inclusione religosorum, alterum de eadem materia; De dignitate sacerdotali; De doctrina peccati venialis et mortalis, sive contra nimis scrupulosos et de remediis; De oifkiis rectoris sive pastoris; De collectione mentis in se; De choreis; Contra sacerdotem lubricum sive consoktio super infamia fratris; Contra detractores religwsorum ; De fonte qui ascendit de paradiso ; De imagine et similitudine Dei ; Carmina de sancta Basilia in Warmunda quiescente; De festivitatibus beata Marice virginis ; Sermones de tempore et de Sanctis, and Epistolare satis pulchrum. The standpoint of Frederic was ethical rather than mystical, although he was a faithful adherent of medieval theology with its semi-Pelagian tendency.
L. Schulze.
Bibliography: The one biography is by J. C. Pool, Frederic van Heilo en zijn schriften, Amsterdam, 1866 (written at the suggestion of Moll the historian). Consult also J. G. R. Acquoy, Het Klooster te Windesheim, Utrecht, 1875.
FREDERICK III., THE PIOUS: Elector of the Palatinate; b. at Simmern (26 m. s.w. of Coblenz) Feb. 14, 1515; d. Oct. 26, 1576. He was strictly educated in the Roman faith at his father's court and at Cologne, but, influenced by his wife, the pious princess Maria of Brandenburg, whom he married in 1537, he followed the Reformation, and in 1546 made a public profession of his faith. He succeeded his father as duke of Simmern, May 18, 1557, and became elector Feb. 12, 1559, on the death of Otto Henry. Under his predecessor strict Lutherans like Tilemann Hesshusen, Melanchthonians, and Calvinists had found a place in the Palatinate. In the summer of 1559 bitter controversies arose among them. Theses on the Lord's Supper prepared by the Heidelberg deacon Klebitz provoked a bitter controversy between him and Hesshusen. When efforts at mediation failed Frederick deposed both, Sept. 16. To get a clear understanding of the controversy Frederick spent days and nights in theological studies and was thus led more and more to the Reformed confession. A disputation held in June, 1560, between the Saxon theologians Stossel and Morlin and the Heidelberg Boquin, Erast, and Einhorn increased Frederick's dislike for the Lutheran zealots. After the Naumburg Convention (Jan., 1561; see Naumburg Convention) Frederick fully adopted the Reformed dogmas. In March, 1561, he called Emmanuel Tremellius, and in September the famous Zacharias Ursinus, to Heidelberg. The whole Church was now transformed. Caspar Olevianus had been there since Jan., 1560. Images of the saints, vestments, baptismal fonts, and other " idolatrous works," even organs, were ruthlessly removed from the churches. In the celebration of the Lord's Supper the breaking of bread was
introduced. The revenues from monasteries and foundations were confiscated and applied to Evangelical church purposes or charity. The Heidelberg catechism prepared by Ursinus and Olevianus now served as the norm of doctrine and for the instruction of the youth. The church-order of Nov. 15, 1563, and the consistory order of 1564 closed the changes. The opposition of ministers inclining to Lutheranism was suppressed by their dismission. Among the Lutherans Frederick's measures caused a great sensation. The religious colloquy held at Maulbronn, Apr., 1564 (see Maulbronn) increased the animosity. In 1565 the Emperor Maximilian ordered to annul the changes made. A unanimous decree of the diet held at Augsburg in 1566 also demanded the abolition of the changes. Frederick, however, declared in a session of the diet, May 14, that a matter was concerned over which God alone has the rule, and if it was intended to proceed against him, he would find comfort in the promises of his Savior. The decree was not carried out. After completing the work of reform in the Rhine Palatinate Frederick endeavored to continue it in the Upper Palatinate; but here he was resisted by the zealous Lutheran estates. He continued his work of reform on the Rhine by introducing in 1570 a strict church discipline. A stain on Frederick's life is the sentence of death which he pronounced on the antitrinitarian Johannes Silvanus based on the opinion signed by Olevianus, Ursinus, and Boquin, and which he had executed after long hesitation, Dec. 23, 1572. In other matters he was an excellent, intelligent, truly pious ruler, who wished to promote the welfare of his people in every way. With the Reformed abroad he had intimate- connections. In 1562 he gave Frankenthal for a refuge to the Evangelicals driven from the Netherlands. His like-minded son John Casimir he sent in 1567 and again in 1576 to France in aid of the Huguenots. In 1569 he assisted also the Count Palatine Wolfgang on his way to France. His last years were troubled by domestic afflictions. As his older son Louis was a strict Lutheran, he could not hope that after his death his work would be carried out in his own spirit. Julius Ney.
Bibliography: His letters were edited by A. Kluckhohn, 2 vols., Brunswick, 1868-72; and this editor also wrote his life, Nordlingen, 1879, also the sketch in ADB, vii. 606 sqq. Consult also L. Hausser, Geschichte der rheinischen Pfalz, ii. 1-85, Heidelberg, 1856; K. Sudhoff, Olevianus und Ursinus, Elberfeld, 1857; K. Menzel, Wolfgang von Zweibrilcken, Munich, 1893; Schaff, Christian Church, vi. 596-598; Moeller, Christian Church, iii. passim; Cambridge Modem History, ii. 595-596, 619, New York, 1904.
FREDERICK III., THE WISE: Elector of Saxony 1486-1525; b. at Torgau (31 m. e.n.e. of Leipsic) Jan. 17, 1463; d. at Lochau (now Annaburg, 40 m. n.e. of Leipsic) May 5, 1525. He received the electoral dignity after the death of His his father, Ernest, and governed the Religious other Ernestine territories in union Nature, with his brother, John the Steadfast (q.v.). This article will consider only his attitude in religion and church polity. He did not originate an established Church in Germany, as
Frederick III
Free Church Federation