RELIGIOUS ENCYCLOPEDIA
Lance, The Holy Lau franc
Scripture, which again, in its historical development connects itself with the individual consciousness. The central principle of dogmatics he considered to be the unity of the divine and human by the perfect union of God and man in the person of Jesus, which proves the Christian religion to be absolute. He deviated from the teachings of the Church in his anthropocentric construction of Christology; yet, though placing the center of Christ's personality in his humanity, he sought to bring out the other side by emphasizing the absolute sinlessness and supernatural birth of Christ and the concrete facts of revelation. On the whole, the results of Landerer's dogmatic teachings were of a positive nature, although not in the sense of orthodox exclusiveness. He always kept his mind open for the results of modern science and criticism— to such an extent that it was exceedingly difficult for him to arrive at final results, and he could never make up his mind to publish a dogmatic system. His contributions to the second edition of the RE show his talents in the sphere of theology; his article on Melanchthon especially made a remarkable impression. Not less important is that on the relation of grace and freedom in the communication of salvation in the Jahrbiicher fiir deutsche Theologie, which he helped to found. After his death his pupils, P Buder and H. Weiss published two university lectures under the title Zur Dogmatik, with his memorial address on Ferdinand Christian Baur (Tubingen, 1879); P Lang edited a collection of his sermons (1880); and P. Zeller a third posthumous work, Neueste Dogmengeschichte von Semler Ms auf die Gegenwart (1881).
(H. SCHMIDTt-) Bibliography: Worte der Erinnerung an Dr. Max Albert Landerer, Tubingen, 1878; Jahrbilcher fiir deutsche Theologie, 1878, part 3; O. Pfleiderer, in Protestantische Kirchenzeitung, 1878, no. 20.
LANDO: Pope Aug., 913-Mar., 914. His pontificate fell within the period during which the Roman nobles ruled both the city and the papal see, so that no details of his administration are known.
(A. Hauck.)
Bibliography: Liber pontiflcalis, ed. L. Duchesne, i. 148, Paris, 1886; Bower, Popes, ii. 308.
LANDO, ATHANASIO. See Agapios Monachos. LANFRANC.
Early Life, to 1042 (§ 1). At Bee and Caen, 1042-70 (§ 2). Archbishop of Canterbury, 1070-89 (§ 3). Writings (§ 4).
Lanfranc, prior of Bee and archbishop of Canterbury, was born at Pavia, Italy, about the beginning of the eleventh century (1005?); d. at Canterbury May 24, 1089. Details of his life are scanty, for he himself left no memoirs, nor was any biography of him written until forty years after his death. He appears to have been of noble
parentage, and was educated in rhet-
i. Early Life, oric and Roman law. After his father's
to 1042. death, he left Pavia for a time, and
according to some doubtful accounts continued his legal studies at Bologna. Returning to his native city a master of Lombard law, he be-
came one of the three chief jurists of the Pavian school. Probably banished as an adherent of the nobility in the social and political struggles which raged in the Lombard cities from 1035 to 1043, he suddenly left Pavia and settled at Avranches in Normandy as a teacher. Finding little favor there, he soon determined to go to Rouen, the capital of Normandy, but on his way is said to have been attacked by robbers and left bound and blindfolded in the forest. In the terror of the night, he vowed to dedicate himself to God, if he should be freed, and in the morning, when released by passing travelers, he applied for entrance at the abbey of Bee, near the place where he had been attacked.
The abbey, founded a few years previously by an old warrior named Herluin (see Bec, Abbey of), was both poor and ill-governed, and Lanfranc quickly determined to leave it. Herluin, however, persuaded him to remain and in 1045 or 1046 made him prior. In 1049 he went to Reims,
2. At Bec probably to call the attention of the and Caen, Curia to the uncanonical marriage of
1042-70. William the Conqueror with Matilda of Flanders, and accompanied Leo IX. to Rome. There, at Easter, 1050, he received the hostile letter of Berengar of Tours (q.v.), and at the command of the pope detailed his own views on the Eucharist before the Lateran Council, gaining both their approval and the favor of Leo, who sent him to the Council of Vercelli as papal theologian, thus enabling him to score a second triumph over Berengar. Equally crushing was his victory over his opponent's adherents in Normandy, who were finally expelled from the country by Duke William.
Meanwhile Lanfranc's school was steadily increasing both in numbers and prestige, and enjoyed the special favor of Popes Nicholas II. and Alexander II., so that Lanfranc became the greatest teacher and dogmatic authority of the West. This prosperity was interrupted at the end of 1058 or the beginning of 1059 by William, who, censured by the Curia for his marriage with Matilda, banished Lanfranc from his dominions as his chief antagonist. But the latter appeased the duke by going to Rome and winning the papal sanction to the marriage. The result of this diplomacy so impressed William that he made his former opponent his chief councilor, thus inaugurating a new period in Lanfranc's life. The exact extent of his influence is uncertain, but William's alliance with Alexander II. in 1066 was evidently due to him, and the grateful duke made him abbot of the new monastery of St. Stephen in Caen. In August of the following year William offered him the vacant archdiocese of Rouen, but this was declined by the abbot who, in 1068, went to Rome as the conqueror's envoy to secure a papal embassy to reorganize ecclesiastical affairs in England. This embassy entered England early in 1070 and in the summer appeared in Normandy and announced to the abbot of Caen that he had been chosen to succeed the deposed Stigand as archbishop of Canterbury.
On Aug. 29, 1070, Lanfranc was enthroned as archbishop of Canterbury, where, after a vain r&r
Lan franc Lang