THE NEW SCHAFF-HERZOG
penetration of public life with the spirit of the Gospel, and his example was followed by others. In 1884 the central committee published a memorial address, Die Aufgabe der Kirche und ihrer inneren Mission gegenuber den wirtschaftlichen und gesellschaftlichen Kdmpfen der Gegenwart, which had an influence second only to that of Wichern in 1849. At the same time the struggle against prostitution (memorial address of 1885) and the work of saving fallen girls (congress at Bremen 1881) were resumed with new vigor. The general celebration of the Luther anniversary in 18S3 stimulated church life and originated a movement for Evangelical labor unions. Friedrich von Bodelschwingh (q.v.) began his great work at Bielefeld, and his example stimulated others. In 1886 there were fifteen " working men's colonies," aiming to provide work for the unemployed and mitigate the tramp nuisance. Under Bodelschwingh's impulse, at the congress at Carlsruhe in 1884, the work for the homeless and unemployed had received a new impetus; between 1885 and 1888 the Herbergen zur Heimat increased from 207 to 327 At the same time colonies for working women were instituted. With the help of German friends in England and Scotland readingrooms for seamen, with arrangements for lodging, were opened in different seaports of the world. In 1884 the " German Association against the Abuse of Alcoholic Beverages " was organized. A great literary activity in behalf of the inner mission was developed by Pastor T. Schafer in Altona and by the conference of theological professional workers under the guidance of General Superintendent Dr. J. Hesekiel which has met every second year since 1881. Annual courses of instruction have been instituted since 1886 in order to spread the knowledge of the work. Since 1878 the Church and the inner mission have been brought into closer connection by the election of synodal representatives for the inner mission. New suggestions have come from foreign countries, especially from England and America, in the form of Young Men's Christian Associations (Berlin, 1883) and of the " German Union for Evangelization and Practise of Fellowship" (1886), to stimulate activity of laymen for laymen. Between 1880 and 1890 many new organizations came into existence. With the nullification of the socialist law in 1890 an opportunity was opened for a more effective activity of the friends of Christianity in the sphere of social politics, the result of which was the formation of the Evangelical-social Congress (see Congress, Evangelical-social) .
The zeal for the work of the inner mission shows no abatement. The old love for asylums has been newly awakened since 1895. The heads of asylums, of educational institutions, and the inner-mission officers have been consolidated into a regular conference to secure a more efficient direction of the different institutions. In 1893 the Evangelical associations for young women were consolidated. Since 1891 women have been trained as overseers for female prisoners, while the trained men have given way to military officers. The material welfare of deserving workers in the field of the inner mission is cared for by pension funds and aid societies n.SSo and 1902). (H. Rahlenbeck.)
Bibliography: J. H. Wichern, Die innere Mission, Hamburg, 1889; idem, Principielles zur inneren Mission, in Gesammelte Schriften, vol. iii., Hamburg, 1902; C. A. G, von Zezschwitz, Innere Mission, Volkserziehung und Prophetentum, Frankfort, 1864; T. Schafer, Die weibliche Diakonie in ihrem ganzen Umfange, Hamburg, 1879; idem Leitfaden der inneren Mission, Hamburg, 1903; W. Martius, Die innere Mission, Gtitersloh, 1882; F. Oldenberg, J. II. Wichern, 2 vols., Hamburg, 1884-87; J. B. Paton, The Inner Mission, London, 1888; G. Uhlhorn, Die christliche Liebesthatigkeit, vol. iii., Stuttgart, 1890' P. Wurster, Die Lehre von der inneren Mission, Berlin 1895; C. R. Henderson, in American Journal of Sociology, March, May, July, 1896; Funfzig Jahre Innere Mission, Berlin, 1898; M. Siebold, Geschichte und Beschreibung der Anslalten Bethel, Sarepta, etc., Bethel, 1898; Statistik der inneren Mission der deutschen evangelischen Kirche, Berlin 1899; Kirchliches Jahrbuch for 1908, ed. J. Schneider, Gtitersloh, 1908; Monatsschrift filr innere Mission, published at Gutersloh since 1881; and the annual and other reports published by the central and branch organizations.
INNOCENT: The name of thirteen popes and one antipope.
Innocent I.: Pope 402 (or 401)-417. According to the apparent meaning of Jerome (Epist. cxxx.), he was the son of his predecessor Anastasius I., and not, as the Liber pontificalis states, from Albano. He was unanimously elected Dec. 21, 401, according to most of the lists, or early in 402, accord, ing to Prosper (Chron., MGH, Auct. ant. ix., 1892, p. 465). The spirit in which he took up his office is indicated in his letter announcing his election to Anysius of Thessalonica, in which he calls the Roman bishop " the ruler of the Church of God." This was not, indeed, a new claim; but Innocent enforced it for fifteen years with new boldness and skill, and to a certain extent in a new form. The theory is now first met with that the rank of a bishop is to be determined by the part played by Peter in the foundation of his see, thus giving Rome the suzerainty over the entire West, and a precedence over the patriarchates of the East. Still more important are the consequences which Innocent deduces from his theory. Siricius had already claimed the supreme right of legislation and supervision over the whole Church; Innocent enforced this claim upon Italian, Gallic, Spanish, and Macedonian bishops. He was the first who formally claimed the functions of a supreme judge, the right to create new ecclesiastical offices, and the power of ultimate decision as to doctrine. The first-named he assumes in the well-known letter to Victricius of Rouen (Feb. 15, 404, Epist. ii.), insisting that the judicial decisions of synods are to be referred to the apostolic see, and asserting the right to receive appeals against the decisions of episcopal synods. The second of these claims he put forth when he erected the vicariate of Thessalonica, between which place and Rome there had been a close connection in the pontificates of Damasus and Siricius, but Innocent first gave it the form of strict dependence in his decretal of June 17, 412, naming the metropolitan of eastern Illyria vicar of the pope, practically a new office, though the title vicarius was introduced into official phraseology by Boniface I. The third claim, that of the supreme teaching-office, he formally put forth in the Pelagian controversy, on the pretext of the letters addressed to him by the synods of Carthage and Mileve, as well as by five African bishops, in 416. In his replies (Epist.