THE NEW SCHAPF-HERZOG
1684); Apparatus ad biblia sacra (Grenoble, 1686; Fr. transl., Lyons, 1709; Eng. transl., Apparatus Bihlicus, London, 1723); Harmonia seu concordia quatuor Evangelistarum (Paris, 1689; enlarged ed., 2 vols., 1699); and the posthumous De tabernaculo foederis, de sancta civitate Jerusalum et de templo (1720), upon which he worked for thirty years.
Bibliography: KL, vii. 1372-74; J. Pote\ Eloges historiques, Le Mans, 1817; B. Haureau, Hist, litteraire du Maine, ii. 117 sqq., Paris, 1844; Lichtenberger, ESR, vii. 709-710.
LANCE, THE HOLY: The instrument with which the side of Christ was pierced after his death upon the cross (John xix. 31). It was believed to have been found, with the other instruments of the passion, by Helena, the mother of Constantine (see Helena, Saint, 1), and in the time of Bede was said to be preserved at Jerusalem. The metal head was carried by the Emperor Heraclius to Constantinople, and later to Antioch, where it was discovered by the crusaders in 1098. Baldwin II. pledged it to the Venetians, from whom Louis IX. of France obtained it in 1239 and brought it to Paris. Here it was preserved and venerated in the Sainte Chapelle, together with the crown of thorns; but since 1796 it has disappeared. The larger portion remained in Constantinople until 1492, when Bajazet presented it to Innocent VIII.; since then it has been preserved in St. Peter's. A second lance was venerated in the Middle Ages among the sacred treasures of the empire. According to some authorities it was the lance of Constantine, containing some of the nails of the cross, while others maintained that it was the actual lance of the crucifixion. The Roman Catholic Church has never, even when sanctioning liturgical devotion to these relics, pronounced upon their genuineness. For the so-called " Holy Lance " used in the Eastern Church in the celebration of the Lord's Supper, see Eastern Church, § 19.
Bibliography: Benedict XIV., De . . . canonizatione, chaps, xxv.. xxxi., 4 vols., Bonona, 1734-38; C. Rohault de Fleury, Memoire sur les instruments de la passion, Paris, 1869; KL, vii. 1419-22.
LANCELOTTI, lan"che-let'ti, GIOVANNI PAOLO:
Professor of canon law at Perugia, where he died in 1590, and known as the author of the Institutiones juris canonici which are appended to not a few editions of the Corpus juris canonici. The thought of writing a text-book of canon law on the model of Justinian's " Institutes " had already occupied Lancelotti for some time when in 1557 Pope Paul IV. commissioned him to undertake it. The work was not, however, formally approved by the pope, and appeared in 1563 as a private publication. It was first adopted by Petrus Mattha?us in his edition of the Corpus juris, 1591. The value of Lancelotti's Institutiones lies in the fact that from them it is easy to become acquainted with the law in force prior to the Council of Trent, and with the practise of that age. The later editors have carefully printed out in their notes the differences introduced by the newer legislation. E. Sehling.
Bibliography: G. B. Vermiglioli, Biografia degli scrittori Perugini, ii. 40 sqq., Perugia, 1829; J. F. von Schulte, Geschichte der Quellen und Literatur des canonischen Rechts,
iii. 451 sqq., Stuttgart, 1880; KL, vii. 1376; Lichten berger, ESR, vii. 718-719.
LANDELS, WILLIAM: British Baptist; b. near Berwick, Scotland, Apr. 25, 1823; d. at Kirkcaldy, Scotland, July 7, 1899. His father was an Auld Kirk farmer and fisherman. Converted (c. 1841) under Primitive Methodist influence, he was encouraged by the Morisonians to enter the ministry, and in 1843 began a course of study under James Morison at Kilmarnock, with whom he spent three summers. He was ordained in 1844 and became pastor of a small Morisonian church at Darvel. He seems to have come under Baptist influence at about this time, and when called upon as pastor to baptize infants, his scruples led him to examine the question of infant baptism. Having become convinced that it was without Scriptural warrant, he received believers' baptism at the hands of T. Maclean, of Dunbar, and soon afterward became pastor at Cupar (July, 1846). From 1850 to 1855 he was pastor in Birmingham. His most important work was in Regents Park Chapel, London (1855- 1883), where his eloquence attracted large audiences and where he had as members and colaborers Sir Morton Peto, Lord Justice Lush, Principal Angus, and other eminent Baptists. From 1883 to 1895 he was pastor of the Dublin Street Church, Edinburgh, his last pastorate. He published about twenty-five volumes, mostly sermons; among the most important are: The Gospel in Various Aspects (London, 1856) ; The Message of Christianity (1S56) ; The Unseen (1859); Woman's Sphere and Work (1859); True Manhood (1861); The Path of Life (1862); Seed for Springtime (1863); Everyday Religion (1863); and The Cross of Christ (1864).
Bibliography: T. D. Landels, Memoir of William Landels, London, 1900 (by his son); Baptist Handbook, ib. 1900.
LANDERER, land'er-er, MAXIMILIAN ALBERT VON: One of the most important, though not best known, representatives of the V ermittlungstheologie; b. at Maulbronn (23 m. n.w. of Stuttgart) Jan. 14, 1810; d. at Tubingen Apr. 13, 1S7S. From 1823 to 1827 he studied in Maulbronn, and then went to the theological seminary of Tubingen, just at the time when Baur had begun his academic career, and the transition from the supernatural theology of the older Tubingen school to the Hegelianism which characterized the later was under way. After the completion of his studios in 1832, he became assistant to his father, who was pastor of Walddorf, then a teacher at Maulbronn, and in 1835 in Tubingen. Four years later he was appointed first deacon at Goppingen, and in 1S41 professor at Tubingen.
Landerer considered it his task to mediate between the negative tendency of Baur and the orthodox theology of Beck. He tried to show that the fundamental principles of the traditional faith might be maintained without essential rejection of the results of historical criticism or clear and scientific method. In opposition to Hegel's absolute knowledge, Landerer upheld experience in the ethico-religious sphere as well as that of natural science. But the facts of the ethico-religious consciousness are inseparable from the revelation of