RELIGIOUS ENCYCLOPEDIA
Lavater
Iiaw and Gospel
Mviller, Aus Lavaters Brieftasche, Munich, 1897; J. C. Finsler, Lavaters Beziehungen zu Paris . . 1789-95, Zurich, 1898; Johann Kaspar Lavater, 1741-1801, ib, 1902 (a memorial on the centennial of Lavater's death). There is a Life in English, London, 1849.
LAVIGERIE, la"vi"zhe-ri', CHARLES MAR- TIAL ALLEMAND : French prelate, cardinal, and promoter of African missions; b. at Bayonne Oct. 31, 1825; d. at Algiers Nov. 26, 1892. He was educated for the priesthood at the seminaries of St. Nicholas and St. Sulpice and at the Ecole des Carmes. In the last-named, after his ordination in 1849, he taught Latin literature, and was adjunct professor of theology at the Sorbonne 1854- 1856. He was then appointed director of the French Christian schools in the East, and in Syria came for the first time into contact with the non-Christian world, recognizing then his missionary vocation. In 1861 he returned to Europe, and was named auditor of the Rota at Rome and two years later bishop of Nancy. By the influence of Marshal MacMahon, then governor of Algeria, he received the offer of the bishopric of Algiers in 1866, and accepted it in preference to the coadjutorarchbishopric of Paris which was offered him at the same time. His new see had just been raised to the rank of an archbishopric. He took possession of it in Mar., 1867, and at once plunged into missionary plans. In the next year he organized the " Society of Algerian Missionaries " (though it did not receive its final constitution until 1874), and in 1868 the Propaganda gave him the oversight of the prefecture apostolic of the Sahara. His " White Fathers," as the members of his society were commonly called from their habit, penetrated the interior, and in 1875 and 1878 some of them attempted to reach Timbuctu at the cost of their lives. In 1878 the whole of equatorial Africa was placed under their charge. From that year Lavigerie was prominent in antislavery agitation, and it was by his efforts that the great congress on that subject assembled in Paris in 1890. He was made a cardinal in 1882. His work in Tunis led to the reestablishment of the ancient see of Cyprian at Carthage in 1884, and from Jan. 25, 1885, he bore the title of archbishop of Carthage and primate of Africa. The policy of toleration of the French Republic adopted by Leo XIII. was first enunciated by him at a dinner which he gave to the officers of the Mediterranean squadron in Nov., 1890, and was confirmed by a papal brief of the following February. A selection of his works, consisting principally of letters and allocutions (2 vols.) was published in Paris, 1884.
Bibliography: A. C. Grussenmayer, Vingt-cinq armies d'episcopat en France et en Afrique, 2 vols., Algiers, 1886; R. F. Clarke, Cardinal Lavigerie and the African Slave Trade, London, 1889; F. Klein, Le Cardinal Lavigerie et les missions d' Afrique, Paris, 1890; idem, Le Cardinal Lavigerie et ses ceuvres d' Afrique, ib. 1897; E. Lesur and J. A. Petit, Hist, populaire de . le cardinal Charles- Martial- Allemand Lavigerie, ib., 1892; A. Perraud, Le Cardinal Lavigerie, ib., 1893; F. Bournand, Son Eminence le Cardinal Lavigerie, ib. 1893; A. Ricard, Le Cardinal Lavigerie, Lille, 1893; X. de Pre'ville, Un grand francais, le cardinal Lavigerie, ib., 1894; L. Baunard, Le Cardinal Lavigerie, 2 vols., Paris, 1896; J. Simon, Quatre portraits, ib., 1896; L. d'Annam, Le Grand Apdtre de V Afrique, Lyons, 1899.
LAW AND GOSPEL.
The Judaic and Pauline Conceptions (§1). The Conception of Jesus (§ 2). The Writings of John (§ 3). Early and Medieval Church (§ 4). Luther (§5).
The history of these two conceptions is the history of the general conception of Christianity, because Christianity as a whole is based upon two corresponding categories which form the standard of the religion of redemption — that of the obligatory demand which human activity is to fulfil, and that of the saving grace which God bestows. Judaism teaches that only he whom God declares justified upon the basis of the fulfilment of the law of Moses partakes of the promised salvation to be revealed in the Gospel. Apart from the ritualism and
national particularism of the Jews, i. The this theory is defective in so far as the Judaic and relation between God and man is con- Pauline sidered, after the analogy of civil law, Conceptions, as one of human service and a divine
equivalent for it, from which follow irreligious self-dependence, heteronomy, and hedonistic motives of morality. For Paul both law and Gospel are revelations of God concerning the way to eternal life, which to him is of a spiritual nature, a life of justice, love, and sanctity. The law, however, does not lead to eternal life, not only because it consists merely of ritual provisions, but also in so far as it demands virtues like justice, love, and sanctity. Just because it merely demands, it can not accomplish its aim over against the flesh; it even increases the lust of the flesh and incites transgression. But, apart from the flesh, the law can not give life, because it induces man to secure his justification before God as a legal claim of reward. Therefore it is not a permanent, but only a transitory, order of God. It was to awaken knowledge of sin and thus prepare the way for the permanent divine order, namely that of the Gospel, an order of grace which pardons and gives gratuitously and demands nothing more than faith, which gives God his honor by humbly renouncing the assertion of one's own will and trusting in God's grace and omnipotence. What the new order signifies may best be seen from the standpoint of faith. On the basis of the assurance of God's intention of grace in Christ, the believer knows himself to be justified and adopted by God and reconciled with him. He has the assurance that he will escape the wrath of judgment, inherit eternal life, and finally be endowed with perfection. The consciousness of his freedom from the law leads him to the consciousness of the duty to concentrate his will upon the struggle against the lusts of the flesh and the earnest endeavor to fulfil the will of God and the moral conditions of eternal life. Paul does not consider Christians as freed from the need of moral instruction and he expects Christian tact only as a result of the Christian's self-examination and self-education. But herein he does not fall back upon the standpoint of the law, because the reasons on which he bases his individual rules of life exclude the heteronomy of ritualistic norms, and also all hedonistic motives.
Law and Gospel Law, Hebrew