RELIGIOUS ENCYCLOPEDIA
Huberinus Huetomaier
HUCBALD OF ST. AM AND: Flemish Benedictine; b. about the middle of the ninth century; d. at St. Amand (6 m. n.n.w. of Valenciennes) June 20, 930. He studied at St. Amand under his famous uncle, Milo, and at St. Germain d'Auxerre under Heiric. He succeeded Milo as head of the monastery school, apparently before his uncle's death (872), but the fame of his learning brought him a call to St. Bertin, and, about 893, to Reims, where, at the request of Archbishop Fulco, he and his fellow pupil Remigius revived the school in that city. On the death of Fulco, however, Hucbald returned to St. Amand, where he spent the remainder of his life. He was the author of various legends of the saints, among which the lives of Rictrud and Lebuin are of historical value. Of his verse, only two short hymns have been preserved, together with two poems addressed to Charles the Bald, one of them a eulogy of baldness in 136 hexameters, exclusively composed of words beginning with c. Hucbald is an important figure in the history of music, since the beginning of the musical notation and the use of the staff may be traced to him; although Miiller, who allows him only the authorship of the De harmonica institutione, refers the beginning of choral music and the new musical notation by means of letters to another Hucbald, about a century earlier, to whom he ascribes the De musica enchiriadis.
(R. Schmid.)
Bibliography: His poems are in MPL, cxxxii.; in J. A. Giles, Anecdota Bedce, Lanfranci et aliorum, London, 1844, and were published at Pans, 1853; consult also E. de Coussemaker, Memoire sur Hucbald moine de St. Amand et sur ses traites de musique, Douai, 1841 (best; but very rare); G. Nisard, Hucbald, Paris, 1867; Histoire litteraire de la France, vi. 210-211; H. Miiller, Hucbalds echte und unechte Schriften Tiber Musik, Leipsic, 1884; Wattenbach, DGQ, i (1885), 125, 232, 282, 350, 352, 376, i (1893), 301, 407, 408, ii. 515; Ceillier, Auteurs sacres, xii. 799-803; KL, vi. 333-334; Moeller, Christian Church, ii. 208, 213.
HUEBMAIER (HUBMAIER.HIEBMAIER, HUEB- M0ER, HUBMOER), hub'mai-er, BALTHASAR: German Anabaptist; b. at Friedberg (4m. e.s.e. of Augsburg) after 1580; d. at Vienna Mar. 10, 1528. In
1503 he began the study of philosophy Early and theology at the University of Frei- Life burg, where Eck, the future opponent
of Luther, was one of his instructors. In 1512 he removed to Ingolstadt, where he received a pastorate and the professorship of theology at the university. In 1516 he went to Regensburg as preacher at the cathedral, and in 1521 accepted a call to Waldshut, a town of Lower Austria, which, because of its situation and the peculiar character of its inhabitants, was well adapted for the development of liberal ideas. In Mar., 1523, he made open profession of the Reformed faith, visited Zurich and St. Gall, and entered into communication with Zwingli, Vadian, and CEcolampadius. He attended the Second Zurich Conference (Oct. 26-28, 1523) as a supporter of Zwingli. In the beginning of 1524 he published his Schlussreden, directed against the mass, image- worship, fasting, pilgrimages, purgatory, and celibacy. At Pentecost, 1524, Waldshut embraced the Evangelical faith and entered into an agreement for the defense of Hubmaier, whose course had aroused the bitter hostility of the government of Lower Austria. When the latter made a V— 25
show of force Hubmaier sought refuge for a time at Schaffhausen, but, returning in Oct., 1524, he became the director of the religious and political policy of the town.
About this time he showed a tendency to depart from the tenets of Zwinglianism and to adopt Anabaptist doctrines. Very soon Waldshut Becomes became the center of religious, social, an and political ferment. Its bold attitude
Anabaptist, toward the Austrian power had drawn the attention of Germany; it was regarded as one of the citadels of the new faith, and its leading citizen as a leading champion of Evangelical faith. Probably at this time he fell under the influence of Thomas Miinzer; and he certainly was in communication with the Zurich radicals Grebel, Manz, and Reublin, who were preaching adult baptism. Hubmaier embraced ardently the doctrine of the Swiss leaders and became convinced that adult baptism and the Lord's Supper were the only Chrisitan sacraments. Meanwhile the Anabaptist community had been established in Zurich, but its members were forced to flee, and Reublin, among others, sought refuge at Waldshut. At Easter, 1525, Hubmaier was baptized by Reublin, and his example was followed by a large number of the citizens, after which a radical change in the form of public worship ensued. In a controversy with Zwingli, which soon broke out, the Waldshut preacher issued two works, Von dem christlichen Tauf der Gldubigen and Ein Gesprach von dem Kindertauf, both published in 1526. The essence of baptism, he maintained, is the expression of personal faith and of the obligation which that faith imposes. He rejected the arguments deduced from the New Testament in favor of infant baptism, and argued that the practise is actually forbidden inasmuch as it falls under Matt. xv. 13, which prohibits idolatry. On the other hand, the baptism that proceeds from conscious and acknowledged faith is the necessary condition for the existence of a Christian community.
Waldshut was soon brought into close relations
with the participants in the peasants' uprising.
Hubmaier's attitude toward the revolt
The has been variously estimated. While
Peasants' he undoubtedly had some part in the
War. insurrection, the initial participation
therein by Waldshut took place in
Hubmaier's absence, and it is quite clear that he
did not advocate deposition of the authorities and
selection of new governmental officials. In Apr.,
1525, a closer union was concluded between the
peasants and the citizens of Waldshut, and the latter
supplied aid to the rebels. As a result, after the
defeat of the rebel bands, the town was occupied
by the troops of the government in December, and
in the same month under the auspices of Johann
Faber the Roman Catholic religion was reintroduced.
Hubmaier fled to Zurich, where he was arrested,
and, from fear of being delivered to the Austrian
authorities, consented [under torture] to abjure his
views. This he did on Apr. 6, 1525, but, going to
Constance, he repudiated the act as having been
done under compulsion. This moved Zwingli to
characterize him as a man actuated solely by a de-
Huebmaier Hugh