THE NEW SCHAFF-HERZOG
He was the descendant of an old Alsatian family; attended the Protestant gymnasium of Strasburg; studied theology there and at several German universities; spent considerable time at Paris; returned to Strasburg where he became bachelor of theology (1S54), licentiate (1857), and doctor (1860). In 1864 he was appointed professor of systematic and practical theology in the theological faculty of Strasburg, but his activity was interrupted by the war of IS 70. His sympathies were on the side of the French, and he nursed the sick during the siege of his native town. After the war, the German administration offered him as well as his colleagues a place in the newly organized university, but while most of his colleagues accepted the offer, he together with Colani and Sabatier declined. Lichtenberger went to Paris where he was at first employed by the Lutheran consistory as assistant preacher of the Church of Redemption, then he worked six years with great devotion in the service of the Eglise libre in the Chapelle Taitbout. Chiefly owing to the efforts of Lichtenberger and Auguste Sabatier, Gambetta finally (1877) fulfilled the promise to renew the Strasburg theological faculty in Paris, and for seventeen years Lichtenberger was the efficient dean. During the time between 1871 and 1877 Lichtenberger found ample time to devote himself to his literary works. His was not an original mind, but he could clearly and forcibly reproduce the thoughts of others. His principal works are: Histoire des idees religieuses en Allemagne depuis le milieu du dix-huitieme siecle jusqu'a nos jours (3 vols., Paris, 1873; Eng. transl., History of German Theology in the 19th Century, Edinburgh, 1890), and the French Protestant counterpart to Herzog, Encyclopedic des sciences religieuses (Paris, 1877-82, 13 vols.). It was also owing to his efforts as Conseil general des facultds and as member of the Conseil superieur de l'instruction publique that the bond between the Protestant faculty and the other faculties of the university became so close that all attempts to sever it failed. Lichtenberger's personal views on theology and the Church were influenced by Alexander Vinet. As a thorough individualist he inclined toward the ideas of a free Church combating conventionalism in church and theology. In 1895 a chronic disease permanently laid him aside. His valedictory sermon L' Alsace en deuil (1871, 10th ed., 1873) preached at Strasburg after the war of 1870, achieved an xmprecedented popularity.
(Eugen Lachenmann.)
Bibliography: The funeral address by Sabatier is in Revue chretienne, 1899, pp. 122-127. Consult Lichtenberger, ESR, xiii. 120-121.
LIDDON, HENRY PARRY: Church of England ; b. at North Stoneham (7 m. s.w. of Winchester) Aug. 20, 1829; d. at Weston-super-Mare (20 m. s.w. of Bristol) Sept. 9, 1890. He was educated in the school at Lyme Regis, continuing at King's College, London, and Christ Church, Oxford. He graduated B.A. in 1850, and the next year won the Johnson theological scholarship, and was made a student of Christ Church. In 1852 he was ordained deacon, in 1853 priest. For the first two months of 1852 he was curate at Wantage (21 m. n.n.w.
of Reading), then for a little while did duty at Finedon (12 m. n.e. of Northampton). In 1854 he became first vice-principal of the theological college at Cuddesdon (6 m. s.s.e. of Oxford), which had just been established by Samuel Wilberforce, bishop of Oxford, but his High-church views excited so much opposition and exposed his bishop to so much criticism that he was compelled to resign on Dec. 29, 1858, and he left the following Easter. Almost immediately he became vice-principal of St. Edmund's Hall, Oxford. There his position was more congenial by far, and he quickly became a power in the university by the Sunday-evening lectures on the New Testament, which he carried on with great success until 1869 and again from 1883 till the close of his life. But in 1862 illness forced his resignation of the vice-principalship. In 1864 he became examining chaplain to Walter Kerr Hamilton, bishop of Salisbury, with whose Anglo-Catholic views he was in full accord. In 1865 he was chosen Bampton lecturer, and produced the volume -by which he is best known, The Divinity of our Lord and Saviour Jesus Christ (London, 1866, 14th ed. 1890). In 1870 he became Ireland professor of exegesis of Holy Scripture at Oxford, and so remained till 1882, when he resigned because, as he said, he could not do justice to the office and at the same time meet his other engagements. In 1870 he became a canon of St. Paul's, London. He was now a preacher of established repute, and held the attention of vast crowds, although his sermons were inordinately long. He was always tremendously in earnest, full of spiritual fervor, simple in his language, and clear in his argumentation. He read his sermons closely because the strain of addressing such large audiences was felt by him and he did not wish to be under the additional strain which extempore speech would have entailed.
He maintained some extreme positions. Thus he defended John Purchas, who had been condemned for ritualism, and likewise the Reverend Thomas Pelham Dale and the Reverend Richard William Enraght, the ritualists who had refused to obey the judgment of the court of arches, going so far as to question its authority. His conservatism came out in his defense of the continued use of the Athanasian Creed; in his assertion that the higher criticism of the Old Testament impugned the infallibility of Jesus Christ and was, therefore, to be rejected; and in his contention against the archbishop of Canterbury, that the presence even of a bishop of the Church of England in Jerusalem was an intrusion on the diocese of the patriarch of Jerusalem.
Christ College, Oxford, was his home when not in residence in St. Paul's, and to that university he gave much of himself. In 1866-70 he was active in the founding of Keble College, and in 1SS3-S4 of Pusey House, both at Oxford, and both established by the friends of the High-church party.
His preaching was practically limited to the universities of Oxford and Cambridge and as canon of St. Paul's, London, and his publications were almost exclusively sermons and a large part of the life of Pusey. He was asked on several occasions to accept an episcopal appointment, but he would not consider it. In