THE NEW SCHAFF-HERZOG
These melodies formed the common musical language of the Reformed of all tongues.
The work was recast musically in 1607 by Landgrave Maurice of Hesse, who sought to bring it into harmony with the declamatory style of singing at that time coming into fashion, ami again by Samuel Marschall (Basel, 1606); by Criiger (Berlin, 1656); by Sultzberger (Bern, 1675) and others. The text was also rendered into other languages: Latin, by Andreas Spetke, 1596; Danish, 1662; Italian, by Planta. 1740, as well as earlier; by the daughter of Landgrave Maurice of Hesse, 1608; by Casimir, 1753; Xicolai, 1762, etc. The attempts of eighteenth-century taste to improve and expand the Lobwasser Psalter led gradually to its disuse. The appendix, which had at first comprised only the Decalogue Hymn (" Erheb' dein Herz, thu' auf dein Ohren ") and the Song of Simeon, and had then been enlarged by the addition of German hymns, many of them Lutheran, grew continually stouter and heavier, till at last the " appendix " swallowed up the Psalter, and new hymnals arose in which only selected psalms were retained.
As the melodies lost their distinctive rhythm, their charm likewise vanished which the Lobwasser text, notwithstanding its stiff and far from poetic language, had possessed. The German hymns which had flourished, indeed, in the sixteenth century, although through the importance attached to Scriptural language and the charm of the French psalm melodies it had yielded to the latter, now gained the supremacy.
Besides his Psalter, Lobwasser also published a collection of Hymni patrum und anderer gottseliger Manner, welche durchs ganze Jahr in den Kirchen gesungen werden, aus dem Latein ins Deutsch mit gleichen Reimen gebracht (Leipsic, 1578-79). Some of these translations found acceptance in the Lutheran Church. H. A. Kostlin f- Bibliography: Sources are: J. C. Wetzel, Hymnopoegraphia, ii. 79 sqq., Herrnstadt, 1721; M. Adam, Vitce Germanicorum jureconsultorum, pp. 267 sqq., Heidelberg, 1620; C. Hartknoch, Preussische Kirchenhistorie, pp. 498 sqq., Frankfort, 1866. Consult: P. Wackernagel, Das deutsche Kirchenlied, i. 509 sqq., iv. 844 sqq., Leipsic, 1863-76; G. Doring, Choralkunde, pp. 52-57, 234, Danzig, 1865; E. Hopfner, Reformbestrebungen auf dem Gebiet der deutschen Dichtung, Berlin, 1866; E. Koch, Geschichte des Kirchenliedes, ii. 594-597, Stuttgart, 1867; F. Bovet, Hist, du psautier des eglises reformies, Paris, 1872; O. Douen, Cb'ment Marot et le psautier huguenot, ib. 1872; P. Wolfrum, Die Entstehung und erste Entwickelung des deutschen evangelischen Kirchenliedes, pp. 134 sqq., Leipsic, 1890; J. Zahn, Die Melodien der deutschen Kirchenlieder, vi. 56 sqq., Gutersloh, 1893; ADB, xix. 56-58; Julian, Hymnology, pp. 683-684.
LOCI THEOLOGICI: A term applied by Melanchthon to Evangelical systems of dogmatics and retained by many as late as the seventeenth century. The word was borrowed, as he himself says, from the usage of the classic rhetoricians, in whose works topoi or loci denote the places or sources from which proofs are deduced. Various systematized indexes of these loci were made from the days of Aristotle, and mere formal categories, such as " person," " nature," or " fortune," were also reckoned under this head. It was the particular task of the rhetorician, however, to trace the concrete case, or " hypothesis," to the general, or
" thesis." Thus were evolved loci communes, or arguments which could be applied to many specific cases. The humanistic rhetoricians frequently confused loci communes with simple loci, or general basal concepts. This was especially true of Melanchthon, as is clear from his De rhetorica libri tres (Cologne, 1519), in which he sought to train students for disputation. He accordingly advised them to prepare lists of all possible loci communes, and to enter under the proper rubrics (capita) any examples gathered in the course of their reading. Among theological loci communes he lists " faith," " destruction of the body," " Church," " word of God," " patience," " sin," " law," " grace," " love," and " ceremony." Elsewhere he defines loci communes as " certain general rules of living, of which men are persuaded by nature, and which I might not unjustly call the laws of nature." These two definitions, however, are not clearly distinguished and the discussion of the loci communes is consequently somewhat vague. This criticism applies also to the loci theologici of his famous Loci communes rerum theologicarum (1521), which are primarily basal concepts appearing in the science of theology, to which all in it must be referred. He accordingly begins with his favorite list " God," " one," " triple," and " creation," arid closes with " condemnation " and " beatitude." Although this list was derived from Peter Lombard, Melanchthon's treatment is not only more clear than that of his predecessor, but he draws his examples from the Bible instead of from the Church Fathers, and under Pauline influence deduces, in addition to loci communes, certain loci communissimi, such as " sin," " grace," and " law." In view of the long and powerful influence of this book, the result of his failure to give a methodical proof of his series of loci was that Lutheran dogmatics was slow in reaching inherent unity. The term loci theologici gradually came to denote the content, and thus the chief passages of the Bible as included in the individual loci, although this meaning was forced into the background when Melanchthon laid more stress on the development of doctrine.
For Lutheran theology Melanchthon 's book had the same importance which the work of Peter Lombard possessed for scholasticism. His loci were the subject of commentary as late as Leonhard Hutter, and the term loci communes came to connote any work dealing with the sum of Christian doctrine. Among the Reformed the phrase loci communes was accepted by Wolfgang Musculus (Basel, 1560), Peter Martyr (London, 1576), Johannes Maccovius (Franeker, 1639), and Daniel Chamier (Geneva, 1653). After the middle of the seventeenth century, however, with the rise of a more systematic treatment of dogmatics the term fell into disuse. (Johannes Kunze.)
LOCK, WALTER: Church of England; b. at Dorchester (8 m. n. of Weymouth), Dorsetshire, July 14, 1846. He was educated at Marlborough College and Corpus Christi, Oxford (B.A. 1869), and was fellow of Magdalen College, Oxford, in 1869-72, where he has been honorary fellow since 1897 He was assistant to the professor of humanity