RELIGIOUS ENCYCLOPEDIA
Lambert Lambeth
Bulgaria to the Holy Land, returning to Hersfeld a year later. The abbey school, which Lambert may have conducted, was a very flourishing one, and his works are good evidence of the height which learning had reached there. The most characteristic is his biography of Lullus, the reputed founder of the abbey, a really masterly performance, written between 1063 and 1073. He followed this with a poem, now lost, on the later history of the abbey, and a complete history to the year 1074, of which only scattered sixteenth- century extracts remain. But his most important work was his Annates from the creation of the world to 1077 The first part is brief and not original, but from 1040 the narrative grows fuller and becomes the most extensive account of Henry IV. by a contemporary. In opposition to his abbot and the majority of his fellow monks, Lambert was decidedly against the emperor, and probably wrote the annals with the purpose of justifying the election of Rudolf of Swabia by the Saxon and Church party. He shows little of the conscientiousness of the true historian, but a literary talent remarkable for his age, which formerly led to the placing of too high a value upon his work. In fact, until quite recent times it determined the conception of the character of Henry IV. taken by modern historians, and it is still important for the large number of facts contained in it. (O. Holder-Egger.)
Bibliography: The Opera, ed. O. Holder-Egger, are in Scriptores rerum Germanicarum, Hanover, 1894, where mention is made of earlier editions and literature. Consult: A. Eigenbrodt, Lampert von Hersfeld und die neuere Quellenforschung, Cassel, 1896; idem, Lampert von Hersfeld und die Wortauslegung, Leipsic, 1896; Wattenbach, DGQ, ii. 97-109; Rettberg, KD, i. 602; Ceillier, Auteurs sacres, xiii. 399-401.
LAMBETH, lam'beth, ARTICLES: A series of nine articles drawn up in 1595 to supplement the Thirty-nine Articles by stating the doctrine of predestination in terms more explicit and incisive than were used in art. xvii. of 1571, which admits of both a Calvinistic and an anti-Calvinistic interpretation. Toward the close of Elizabeth's reign Calvinism had many sympathizers in England, not only among the Puritans, but also in the Established Church. Calvinistic theology was ably advocated at Cambridge by Thomas Cartwright, William Perkins and William Whitaker (q.v.). On the other hand Peter Baro (q.v.) taught anti-Calvinism. He found an ally in William Barrett, fellow of Gonville and Caius, who on Apr. 29, 1595, sharply attacked Calvin, Beza, Peter Martyr, and others in a sermon which he preached for his bachelor's degree. A lively controversy followed at Cambridge, Barrett being forced to recant, and the matter was referred to Archbishop Whitgift. Whitaker drew up nine articles strongly and harshly Calvinistic as an interpretation of art. xvii. of the Thirty-nine Articles; and, after some modifications of language by the archbishop, they were signed by Whitgift, Bishop Fletcher of London, Bishop Vaughan of Bangor, and others at a conference at Lambeth Palace Nov. 20, 1595. Archbishop Hutton of York later added his assent. Whitgift sent the articles to Cambridge as an admissible interpretation of art. xvii., hoping thereby to
allay the controversy and deal a blow at Puritanism by making concessions to the Calvinists of the Church of England. Though he was moderately Calvinistic in doctrine he was strongly opposed to the Geneva polity, and he was too good a churchman to insist on the articles when the queen expressed disapproval, being displeased because the conference had been held without her consent and impatient with both sides for stirring up controversy. Consequently the articles were soon withdrawn— a measure rendered easier by the death of Whitaker two weeks after the conference.
The Lambeth Articles state in the most explicit terms that God from eternity has destined a part of the human race for life, another part for death, and that the " moving cause " of " predestination to life " is nothing whatever in the individual — neither " the foresight of faith, or of perseverance, or of good works, or of anything that is in the person predestinated "; the cause is " solely the good will and pleasure of God." In different forms of expression it is declared that the twofold decree has made two distinct classes of men. But it is not said — doubtless intentionally — that God's decree occasioned the Fall; the implication is rather infralapsarian. At the Hampton Court Conference (q.v.) in 1604 the Puritans asked in vain that the Lambeth Articles be recognized. They were incorporated in the Irish Articles of 1615 (see Irish Articles). (F. Kattenbusch.)
Bibliography: Schaff, Creeds, i. 658-662, iii. 523-525; J. H. Overton, The Church in England, i. 481-483, London, 1897 (where the articles are given); and especially J. Strype, The Life and Acts of John Whitgift,
3 vols., Oxford, 1822.
LAMBETH CONFERENCE (also called the Pan- Anglican Synod): A gathering held at Lambeth Palace approximately every ten years under the presidency of the archbishop of Canterbury, and composed of all the bishops of the Anglican Communion. The first suggestion of such an assembly is said to have come from Bishop Hopkins of Vermont in 1851, but the earliest official action in that direction was taken by the provincial synod of Canada in 1865. The matter was brought to the attention of the convocation of Canterbury in the following year, and the first call was issued by Archbishop Longley in 1867. In September of that year seventy-six bishops assembled at Lambeth and discussed various questions affecting the organization and work of the Anglican Communion as a whole. The second conference was held in 1878, under the presidency of Archbishop Tait, attended by 100 bishops; the third in 1888, with 145 in attendance, presided over by Archbishop Benson; the fourth in 1897, under Archbishop Temple, with 194 bishops; and the fifth in 1908. The bishops carefully disclaim any legislative or synodical authority, but their deliberations and resolutions have a wide and increasing effect upon the action of the various national churches represented. The largest general interest attaches to the step taken by them in 1888, when they sanctioned, with some final modifications, the statement as to the basis of a possible reunion of Christendom put forth by the general convention of the American Episcopal
Lambruschini Lamy