THE NEW SCHAFF-HERZOG
of the Society of St. John the Evangelist (the Cowley Fathers), 1875; member of the staff of St. John the Evangelist, Boston, 1877; curate of St. Philip's, Capetown, 1890; was priest in charge of the same church, as well as chaplain of St. George's Home, Capetown (1891-96) ; superior of the mission church of St. John the Evangelist, Boston (1898-1904); and in 1904 was consecrated bishop coadjutor of Springfield, becoming full diocesan on the death of Bishop G. F. Seymour in 1906. He has written The Children's Saviour (New York, 1879); The Saviour King (1888); and The Children's Faith (1889).
OSGOOD, HOWARD: Baptist; b. on Magnolia Plantation, Plaquemine Parish, La., Jan. 4, 1831. He was educated at Harvard College (A.B., 1850). In 1856 he was ordained, and held pastorates at Flushing, L. I. (1856-58), and New York City (1858-66). From 1868 to 1874 he was professor of Hebrew at Crozer Theological Seminary, Chester, Pa., and held a similar position in Rochester Theological Seminary (1874-1901). He was a member of the American Company of Old-Testament Revisers from 1874 to 1901, and in theology is an adherent of the orthodox school. He translated J. P. Lange's general and special introductions to Exodus; Leviticus, and Numbers in the American Lange series (New York, 1876).
OSGOOD, SAMUEL: American clergyman and writer; b. at Charlestown, Mass., Aug. 30, 1812; d. at New York City Apr. 14, 1880. Graduating at Harvard College in 1832, he studied theology at the Harvard Divinity School. Channing and Ware were then exercising their extensive influence, and Mr. Osgood entered the Unitarian ministry in 1835. After editing The Western Messenger at Louisville, Ky., for two years he assumed charge, in 1837, of the Unitarian Church, Nashua, N. H. In 1841 he became pastor at Providence, R. I., and, in 1849, of the Church of the Messiah, New York. In 1869 he changed his theological views, and, after a year of travel in Europe, entered the ministry of the Protestant Episcopal Church. Not caring to reenter parochial work, he spent the remaining ten years of his life in writing for periodicals and lecturing. He was regarded as a leading man of letters, and was especially noted for the deep interest he took in the New York Historical Society and other public literary institutions. Among his writings are: Studies of Christian Biography (New York, 1851); God with Men (1853); Milestones in our Life-Journey (1855); Student Life (1860); American Leaves (1867).
OSIANDER, 6"zi-on'der: The name of a family of German Lutheran scholars and theologians.
1. Andreas Osiander I. : German Reformer; b. at Gunzenhausen (37 m. s.s.w. of Nuremberg) Dec. 19, 1498; d. at Konigsberg Oct. 17, 1552. He studied Hebrew at the University of Ingolstadt, was ordained a priest in 1520, and became teacher of Hebrew at the Augustinian cloister in Nuremberg. In 1522 he issued a Latin version of the Bible, improved by means of the original text and supplied with marginal annotations, and in the same year was called as preacher to St. Lorenz, where he Boon took a leading position in the Prot-
estant Reformation. Even while the papal legate Campegius was present in the city, Osiander offered both elements of the communion to Queen Isabella of Denmark, sister of Charles V. and of Ferdinand and, during passion-week, thundered against the Roman antichrist. He wrote a severe polemic in 1525 against the Franciscan Kaspar Schatzgeier attacking the doctrine of the sacrifice of the mass. In the controversy between the Saxon and Swiss Reformers, Osiander took part with the former and placed himself in opposition to Zwingli. At the conference at Marburg called by Philip of Hesse, Osiander again sided with the representatives of Wittenberg against the Swiss. Osiander's popularity in Nuremberg was considerably impaired by his incessant and bitter disputes with his colleagues. Nevertheless, Melanchthon, in 1537, urged the council to send Osiander to the assembly at Schmalkald, where in a sermon he asserted his own opinions against Luther. He was also present at the important meetings of 1540 at Hagenau and Worms. At Worms he became acquainted with Calvin, who was offended by his indecorous table-talk. In 1542, Count Ottheinrich of Palatinate Neuburg invited him to introduce the Reformation in his territory.
Osiander's literary activity never paused. In 1537, he produced a harmony of the Gospels. To polemics he contributed: " The Remarkable Prophecy " (1527); a keen reply to the attacks of Eck; and his Conjectures de ultimis temporibus, against the papacy. His mathematical and astronomical interest was such that he was invited by Copernicus to make corrections of bis work, De revolutionibus orbium caelestium (1543), and unknown to the author prefixed a preface. At variance with the Zwinglians on the one hand, and, on the other, menaced with other Protestants by the approach of the Smaldkald War and the downfall of the Protestant cause, Osiander's position in Nuremberg became ever more uncomfortable. After the victorious advance of the imperial army, he was not in accord with the succeeding Interim and left the city, to reappear soon after in Breslau. Osiander then wrote to Duke Albert of Prussia (q.v.), who had been won to the Protestant cause by his preaching at Nuremberg, with whom he had remained in continuous correspondence. Not waiting for a reply he arrived at Konigsberg (1549) and although he had no academic degree received a pastorate and a head professorship in the theological faculty. He was soon engaged in disputes with his colleagues and the supporters of the Interim. In the remarkable tract, Von dem neuen Abgott und Antichrist zu Babel, both his wrath against Rome and his opposition to the Interim appear. On Oct. 24, 1550, occurred the momentous disputation on the question of justification by faith, which gave Osiander's enemies occasion for attack.
Osiander opposed the Roman doctrine of justification by works, and was in accord with Luther in emphasizing salvation only by the grace of Christ and justification by faith. He remained steadfast, however, in the mystical conception of the same, namely, by the real indwelling of God induced by faith. Duke Albert assembled a conference, Feb., 1851, for the purpose of conciliation.