THE NEW SCHAFF-HERZOG
B. Yirginis, 160 dictiones in ejusdam laudem (Cologne, 1609; cf. also the little known poem printed by Acquoy). (2) A treatise found by T. A. Liebner in 1842 in a Quedlinburg manuscript and attributed by him to Thomas a Kempis, whose authorship was denied by Ullmann (TSK, 1843); other manuscripts are known, one of which (Brussels, no. 11SS9) bears the inept title Speculum peccatorum, added by a later hand; the best text on the basis of all manuscripts is given by Hirsche (pp. 482-504; cf. pp. 470 sqq.).
L. SCHULZE.
Bibliography: Thomas a Kempis, Vita Gerhardi, chap, iv., Eng. transl. by J. P. Arthur in Founders of the New Devotion, pp. 9-11, London, 1905; Trithemius, De vir. ill., in J. A. Fabricius, Bibliotheca Latina medii et infimce atatis, iii. 665, Hamburg, 1746; V. Andreas, Bibliotheca Belgica, p. 356, Louvain, 1643; G. H. M. Delprat, Verhandeling over de Brodershap van G. Groote, p. 10, Utrecht, 1S22; W Moll, Kerkgeschiedenis van Nederland, ii. 2, pp. 119 sqq., Utrecht, 1S71; J. G. R. Acquoy, Het Klooster te Windesheim, p. 23, Utrecht, 1875; K. Hirsche, Prolegomena zu einer neuen Ausgabe der Imitatio Christi, i. 514 sqq., Berlin, 1883; L. Schulze, in ZKG, vol. ix., 1886; KL. v. 1700-01.
HENRY OF LANGENSTEIN (Henricus de Hassia): Roman Catholic; b. near Langenstein, upper Hesse, c. 1340; d. at Vienna Feb. 11, 1397. He received his early education at Kirchhain, probably among the Carmelites, then entered the University of Paris, where, on completing his studies, he became professor of philosophy in 1363. He soon acquired fame as an astronomer and as an opponent of astrology After 1375 he devoted himself entirely to theology, lecturing and writing on dogmatics, Biblical exegesis, and canon law. Early in 1383 he was compelled to leave Paris, because he, together with the best forces of the university, had declared himself in favor of Urban VI. against the French Pope Clement VII. He entered the Cistercian monastery at Eberbach-on-the- Rhine, but later in the same year accepted a call to the University of Vienna, becoming rector of the university in 1394. He has been celebrated as a prophet of the Reformation, but he has no claim to that distinction. His chief work is the Epistola cnncilii pacis (in H. von der Hardt's Magnum cecumenicum Constantiense, ii. 1, 3-60, 6 vols., Leipsic, 1697-1700), written in 1381 with reference to the papal schism and emphasizing the necessity of a general council. (B. Bess.)
Bibliography: His Epistola de cathedra Petri, and Invectiva contra monstrum Babylonis are in A. Kneer, Die Entstehung der konziliaren Theorie, pp. 127-129, 134-145, cf. 103 sqq., 130-134, Rome, 1893; his Epistola de oblatu episcopatu Osiliensi was published at Helmstadt, 1715; his Epistola pacis was also reprinted at the same place, 1779; and his Liber adversus Telesphori . . vaticinia is in B. Pez, Thesaurus anecdotorum, i. 2, pp. 507-566, Augsburg, 1721. The one book to consult is O. Hartwig, Leben und Schriften Heinrichs von Langenstein, Marburg, 1858. Consult further: Kneer, ut sup.; Auctarium chartularii Universitatis Parisiensis, ed. H. Denifle and M. Chatelain, vol. i., Paris, 1894; Chartularium Universitatis Parisiensis, same editors, vol. iii., ib. 1894; P. Fe>et, La Faculte de theologie de Paris, iii. 263 sqq., ib. 1896; Pastor, Popes, i., passim, consult index under Langenstein.
HENRY OF LAUSANNE: An itinerant preacher of France of the first half of the twelfth century; d. after 1145. From contemporary accounts preserved by his enemies it appears that he was not a native of France. He was a man of deep learning and extraordinary oratorical powers; the tradition that he had been a member of the congregation of Cluny (whence he has been called Henry of Cluny)
has not been substantiated. According to his opponents, he left the cloister because of gross irregularities in conduct, but there is as little foundation for this report as for the Protestant statement that he was moved to the step by the corruption of monastic life. As a matter of fact, his life was that of an ascetic outside of the cloister, and he remained true to the tenets of medieval faith. In 1101 he made his appearance in Le Mans and from Bishop Hildebert obtained permission to preach. The influence he exerted on his auditors was tremendous. The charge that he attacked the faith of the Church is justified only to the extent that he found the only basis for the sanctity of the priesthood and the validity of the sacraments in purity of action and sincerity of repentance and belief. At the order of Hildebert he left Le Mans and passed by way of Poitiers and Bordeaux into Provence, where he seems to have preached in conjunction with Peter of Bruys (q.v.). In 1135 he was arrested by the archbishop of Aries and brought before the Synod of Pisa, which probably refused to condemn him as a heretic, but attempted to put an end to his public work by ordering him to enter a cloister. Despatched with a letter to Bernard atClairvaux, he must have remained there for a brief time only, if at all, and returned to his mission work in the south of France. Dollinger's supposition that Henry was imbued with Manichean doctrines is based on an unjustifiable interpretation of the account of Peter the Venerable. For ten years Henry pursued his work without molestation, but in 1145, at the instance of the papal legate Alberic, Bernard of Clairvaux was sent to the south to combat his teachings. Henry was arrested, and died probably soon after. (A. Hauck.)
Bibliography: Sources are Bernard of Clairvaux, Epist., 241-242, in his Opera, ed. J. Mabillon, i. 199 sqq., Paris, 1667; Gaufrid of Clairvaux, Epist., 5, in MPL, clxxxv. 412; Vita Bernhardi, iii. 16-19; idem, 312 sqq.; the Exordium magnum, xvii., idem, pp. 427-428; Acta episcoporum Cenomanensium, in J. Mabillon, Vetera analecta, Paris, 1723. Consult: A. Neander, Der heilige Bernhard und sein Zeitalter, with additions by Deutsch, Gotha, 1889; C. N. Hahn, Geschichte der Ketzer im Mittelalter, Stuttgart, 1845; J. J. I. von Dollinger, Beitrage zur Sektengeschichte, i. 75 sqq., Munich, 1889; E. Vacandard, Vie de S. Bernard, ii. 217 sqq., Paris, 1895; and the literature under Bernard of Clairvaux.
HENRY OF NOERDLINGEN, nOrt'ling-en: German mystic of the fourteenth century. His comprehensive correspondence with Margareta Ebner (q.v.), a nun in the Dominican convent of Maria Medingen, near Dillingen, and his confessant, extending from 1332 to 1350, throws valuable light upon the mystical life of the time and is the principal source for Henry's life. About 1332 he is found in Nordlingen (in Bavaria, 50 m. s.w. of Nuremberg), his native town, as secular priest and spiritual adviser and leader of mystical souls, surrounded by pious women, mostly of the nobility, to whom his mother belonged. It was his desire to lead as many women as possible to the " Common Life " and associate them in a large mystical union. On account of the strained relations between the pope and Emperor Louis, Henry, as a faithful son of the Church, had to leave his native country. He wandered aimlessly about until he finally settled