THE NEW SCHAFF-HERZOG
East, returning to England in the spring of 1909. In theology he is a liberal Evangelical. Among his numerous works, special mention may be made of his Elijah and the Secret of his Power (London, 1887); Israel a Prince with God (1887); Abraham; or, the Obedience of Faith (1888); Christian Living (1888); Present Tenses of the Blessed Life (1888); Shepherd Psalm (1889); Joseph, Beloved, Hated, Exalted (1890); Tried by Fire (1890); Life and Light of Men (1891); Moses, the Servant of God (1892); Joshua and the Land of Promise (1893); Way into the Holiest (1893); Jeremiah, Priest and Prophet (1894); Prayers for Heart and Home (1894); Christ in Isaiah (1895); David, Shepherd, Psalmist, King (1895); Reveries and Realities (1896); Through Fire and Flood (1896); Paul, a Servant of Jesus Christ (1897); Saved and Kept (1897); Statutes and Songs (1897); Work-a-day Sermons (1897); Blessed are Ye (1898); Our Daily Homily (5 vols., 1898-99); Love to the Uttermost (1898); Love, Courtship, Marriage (1899); John the Baptist (1900); The Prophet of Hope (1900); The Soul's Ascent (1901); Art of Life (1903); Jottings and Hints for Lay Preachers (1903); Religion in Homespun (1903); Some Deeper Things (1903); Directory of a Devout Life (1904); In the Beginning God! (1904); Epistle to the Philippians (1905); The Soul's Wrestle with Doubt (1905) ; In Defence of the Faith (1907); The Soul's Pure Intention (1907); and A Winter in South Africa (1908).
MEYER, mai'er, HEINRICH AUGUST WIL- HELM: German Lutheran; b. at Gotha Jan. 10, 1800; d. at Hanover June 21, 1873. He received his theological training at Jena (1818-20). After teaching for a time in a private school at Grone, near Gottingen, he was pastor successively at Osthausen (1822-26), Meiningen (1826-31), and Harste (1831-37). In 1837 he was called to Hoya as superintendent and pastor; and in 1841, declining a professorial appointment at Giessen, he was made consistorial councilor, superintendent, and pastor at Neustadt, Hanover. Here he was the sole pastor of a community of some 5,000, and to his three- ; fold task was added the ever-increasing burden of his labor on the New Testament. After 1848 he restricted himself to his consistorial and exeget- ; ical duties, residing at Hanover. In 1861 he was created a councilor of the supreme consistory, but in 1865 he requested and obtained honorable retirement. He regarded his Latin edition of the Lutheran symbolic books (Gottingen, 1830) as an episode in his life-work. His great work was Das Neue Testament griechisch nach den besten Hulfsmitteln kritisch revidiert mit einer neuen deutschen Uebersetzung und einem kritischen und exegetischen Kommentar, of which the first eleven volumes were prepared by himself (Gottingen, 1829-47; text and translation of the New Testament, and commentary on Matthew-Philemon), the remaining volumes being necessarily entrusted to younger collaborators, all Meyer's strength being needed in the preparation of new editions of the parts already issued by him. His original plan had been to divide the work into three parts: text and translation; commentary on the Gospels and Acts; commentary on the other books and a handbook
containing isagogic investigations, the history of exegesis (especially from the Church Fathers), and his own methods. He likewise planned to write a system of Biblical rationalism, which was to give a summary of exegetical results. His work was translated into English (20 vols., Edinburgh, 1873-85; American ed., New York, 1884 sqq). In his lifetime he employed as collaborators J. E. Huther (the Pastoral, Petrine, and Johannine Epistles, Jude and James; Gottingen, 1850-52), G. Liinemann (I and II Thessalonians and Hebrews, 1850) and F. Dusterdieck (Apocalypse, 1865). Since his death later editions have been prepared by B. Weiss (Matthew, John, Romans, the Pastoral and Johannine Epistles, and Hebrews; 7th ed., Gottingen, 1901-02), B. and J. Weiss (Mark and Luke; 9th ed., 1901), H. H. Wendt (Acts; 8th ed., 1899), C. F G. Heinrici (I and II Corinthians; 8th ed., 1896-1900), F. Sieffert (Galatians; 9th ed., 1899), E. Haupt (Ephesians, Philippians, Colossians, and Philemon; 8th ed., 1902), W. Bornemann (I and II Thessalonians; 6th ed., 1894), E. Kiihl (Petrine Epistles and Jude; 6th ed., 1897), W. Beyschlag (James; 6th ed., 1897), and W. Bousset (Apocalypse; 6th ed., 1906). (F. Dusterdieck.)
Bibliography: A. H. Newman, in Baptist Quarterly, viii (1874), 438 sqq.; H. S. Burrage, in Bibliotheca Sacra, xxxii (1875), 438 sqq.
MEYER, JOHANN FRIEDRICH VON: German theologian, jurist and statesman; b. at Frankfort Sept. 12, 1772; d. there Jan. 28, 1849. In his earlier youth he studied classics, drawing, painting, and music; from 1789 he studied law and philology at Gottingen, and from 1793 philosophy and natural science at Leipsic. After a term of practise at the imperial chamber at Wetzlar, he settled down in 1802 in his native city where he served as president of the court of appeals, member of the senate, and mayor. In 1816 he became president of the Bible Society in Frankfort. The first period of his literary activity was influenced by the rationalism of the age, seen in his essays in Wieland's Merkur, his romance Kallias, and his epic Tobias. He then began serious study of the Bible, recognized the necessity of revelation and saw in redemption the center and essence of Christianity; all this without contemning science, but employing it in the service of God. In his thirty-fifth year (1807) he learned Hebrew, making use of old and new translations and commentaries. His comprehensive knowledge, especially in the field of archeology and jurisprudence, enabled him to form his own exegesis. In 1S12 he published his Bibeldeutungen, a sharp attack upon the theological conceptions of the time. In 1819 appeared his annotated revision of Luther's translation of the Bible, which had a wide circulation (3d ed., 1855). Meyer was not only a theologian, but also a mystic and theosophist, and emphasized theosophy in the third period of his literary activity. The mechanical conception of transcendental supernaturalism and orthodoxy satisfied him as little as rationalism. Nature and the Bible he regarded as supplementary documents, the key to which was in symbols — numbers and figures. He was intent upon fathoming the fundamental sense of the divine Word which he held to lie be-