RELIGIOUS ENCYCLOPEDIA
Lowth., William Lucian the Martyr
1865); junior bursar (1853-61); and registrary of the University of Cambridge (1862-91). He was ordained deacon and priest (1855) and was vicar of Great St. Mary's, Cambridge (1860-87). He wrote: On the Relations between England and Rome during the Earlier Portion of the Reign of Henry III. (Cambridge, 1877); and edited the Diary of E. Rud (1851); the Correspondence of Richard Porson (1851); Lives of Edward the Confessor (1858); Bartholomcei de Cotton Historia Anglicana (1859); Roberti Grosseteste Epistolce (1861); Annates monastici (1864-69); Matthcei Parisiensis Chronica major a (1872); and Flores historiarum (1890); he also prepared a Catalogue of the Manuscripts Preserved in the Library of the University of Cambridge (1856); and Graduati Cantabrigienses (1884). Bibliography: DNB, xxxiv. 225-226.
LUBBERTUS, SIBRANDUS: Dutch theologian; b. at Langwarden in East Friesland, 1556 or 1557; d. at Franeker (60 m. n.n.e. of Amsterdam) Jan. 11, 1625. He was educated in Bremen, afterward at Wittenberg, Marburg, and Geneva, where he became a follower of Beza. In 1577 he was at Basel, then removed to Neustadt, at that time the seat of the Evangelical theological faculty of Heidelberg. In 1583 he was active in visiting the poor in Emden, in 1584 went to Friesland as a preacher in order to advance there the cause of the Reformation. In 1585 he became professor at the University of Franeker, lecturing on dogmatics. He attracted many students, and as a preacher made a deep impression upon his hearers. He took an active part in the struggle with the Remonstrants, and combated Rome and Socinianism. From his innermost conviction he was a decided Calvinist, without sacrificing thereby his independence. He published : De principiis Christianorum dogmatum libri septem (Franeker, 1591-95); De papa Romano libri decern, scholastice et theologice collati cum disputationibus R. Bellarmini (1594) ; De conciliis libri quinque (Geneva, 1601); De ecclesia libri sex (Franeker, 1607); Replicatio de principiis Christianorum dogmatum (1608); Replicatio de papa Romano (1609); De Jesu Christo Servatore libri quatuor contra Faustum Socinum (1611); Epistolica disceptatio de fide justificante. nostraque coram Deo justificatione (Delft, 1612) Declaratio responsionis D. Vorstii (Franeker, 1611) Commentarii ad nonaginta novem errores C Vorstii (1613); Responsio ad pietatem Hugonis Grotii (1614); Commentarius in Catechesin Palatino- Belgicam (1618). S. D. van Veen.
Bibliography: E. L. Vriemoet, Athenarum Frisicarum libri duo, pp. 1-19, Leeuwarden, 1758; E. J. H. Tjaden, Das gelekrte Ostfriesland, i. 245-262, Aurich, 1785; C. Sepp, Het godgeleerd onderwijs in Nederland, i. 135-143, Leyden, 1873; W. B. S. Boeles, Frieslands Hoogeschool en het Rijks Athenaeum te Franeker, ii. 28-34, Leeuwarden, 1889.
LUCAS OF TUY (TUDENSIS): Spanish bishop; b. at Leon (112 m. n. of Salamanca) in the latter part of the twelfth century; d. at Tuy (60 m. n. of Oporto) 1250. After officiating as a canon in his native city, he went to Tuy as a deacon, and in 1227 made a pilgrimage to Palestine, visiting Gregory IX. and Elias of Cortona, the genoral of the Franciscans, in the course of his travels. In
1239 he was consecrated bishop of Tuy, where he spent the remainder of his life. Lucas was the compiler of an exhaustive chronicle of Spain, the first two books containing the history of Isidore with additions, and the last two that of Ildefonsus and Julian, together with a supplement of his own to 1236. He likewise wrote a refutation of the Albigenses and other heretics, consisting chiefly of excerpts from Gregory the Great and Isidore, but important for the history of sects in Spain and southern France. In this work he assailed those who denied the future life and he likewise rejected as heretical representations of God and the Trinity in human form, as well as crucifixes having both feet of Christ pierced with a single nail. It is uncertain whether the book on the miracles of St. Isidore which he mentions in the preface of his polemics is to be identified with the Vita Isidori edited by the Bollandists (ASB, Apr., i. 330). (R. Schmid.) Bibliography: H. Florez, Espana sagrada, vol. xxii. 108 sqq., xxxv. 363-364, Madrid, 1754 sqq.; J. A. Fabricius, Bibliotheca Latina medice et infimce cetatis, iii. 833, 6 vols., Hamburg, 1734-46; KL, viii. 192.
LUCIAN THE MARTYR: Presbyter of Antioch; b. probably at Samosata about the middle of the third century; d. at Nicomedia, Bithynia, 312. Of his life few details are known. He was educated at Edessa, and he may have studied at Caesarea as well. He finally settled at Antioch, where he founded a school of exegesis. In the autumn of 311 Maximinus became sole emperor and immediately resumed his persecution of the Christians, although in the spring of the same year he had signed the edict of toleration promulgated by his colleague Galerius. Lucian, whose prominence rendered him especially odious to the emperor, was taken from Antioch to Nicomedia, where Maximinus himself was then residing. His profession of faith, though it made an impression on his hearers, was unavailing, and he suffered martyrdom early in the following year, the Church at Antioch celebrating the anniversary of his death on Jan. 7. His corpse was taken by the Christians to the city of Drepanum, which Constantine rebuilt in his honor, though he called it Helenopolis after his mother.
The scantiness of the data concerning Lucian receives at least a partial explanation from his doctrinal views. Alexander of Alexandria expressly states that Lucian accepted the teachings of Ebion, Artemas, and especially his fellow townsman Paul of Samosata, and consequently withdrew from the Church of Antioch during the bishoprics of Domnus, Timaeus, and Cyrillus. It is probable that Lucian left the Church when Paul was deposed about 268, and the two were evidently in sympathy in their Christological views, so that, when Paul died, Lucian became the head of the nationalistic Syrian ecclesiastical party as opposed to the Greco-Roman faction. On the other hand, the agreement between these two teachers was neither complete nor lasting, and Lucian's doctrine of the antemundane creation of the Logos and its perfect incarnation in Jesus was a later development of his thought. His chief importance, however, lies in the fact that he was the real founder of Arianism, as was ad-
Lucian the Martyr Lucian of Samosata