THE NEW SCHAFF-HERZOG
and being the chief author of the Wittenberg catechism of 1571. He soon took a leading position as a zealous Philippist, but in 1574 he and his colleagues were summoned to Torgau and required to give up the Calvinistic theory of the Lord's Supper. As they refused to subscribe to the articles presented to them, they were placed under surveillance in their own houses and forbidden to discuss or to print anything on the questions in dispute. They were afterward deposed from their professorships, and in 1576 were banished. Pezel, who had hitherto been at Zeitz, now went to Eger; but in 1577, like his fellow exiles, received a position from Count John of Nassau, first at the school in Siegen and later at Dillingen.
Pezel then definitely accepted Calvinism, and the Church in Dillenburg was united to the Calvinistic body. In 1578 he became pastor at Herborn, and in 1580 was permitted by Count John to go for a few weeks to Bremen to try to reconcile the Church difficulties between the Calvinists and Lutherans. His task was difficult, however, since the Lutheran Jodocus Glanams refused to meet him in open debate. The civil authorities, construing this as contumacy, deposed Glanaus, and Pezel preached in his place. He soon returned to Nassau, but in 1581 was permanently appointed the successor of Glanffius at Bremen, where, four years later, he was made superintendent of the churches and schools. At the same time he became pastor of the Liebfrauenkirche, though he also retained his pastorate at the Ansgariikirche till 1598. He took an active part in improving and extending the work at the Bremen gymnasium, where he was professor of theology, moral philosophy, and history, being also the leader in all the theological controversies in which the Bremen church became involved. Pezel did away with Luther's Catechism, substituting for it his own Bremen catechism, which remained in force until the eighteenth century, removed images and pictures from the churches, formed a ministerium which united the clergy, and, by his Consensus minislerii Bremensis eccle&ice of 1595, prepared the way for the complete acceptance of Calvinistic doctrine.
Pezel was the editor of many theological writings, of which the most important were the Loci theologici of his teacher, Victorinus Strigel (4 parts, Neustadt, 1581-84); Philip Melanchthon's Consilia (1600); and Caspar Peucer's Historia carcerum et liberationis divince (Zurich, 1605); while among his independent works special mention may be made of the following: Argumenta et objectiones de prcecipuis articulis doctrince Christiana (Neustadt, 1580-89); Libellus precationum (1585); and Mellifidum historicum , complectens historiam trium monarchiarum, Chaldaicce, Persicce, Grcecce (1592). He is particularly interesting as showing the evolution from Melanchthon's attitude toward predestination to the complete determinism of the Calvinistic concept of the dogma. (G. Kawerau.)
Bibliography: Autobiographic material is contained in Pezel's Widerholle warhaffte . Ertehlung, Bremen, 1582, in Wittenberoer Ordiniertenbuch, ii (1895), 117. Consult: J. H. .Steubing, .V aasauische Kirchen- und Reformaiiongetchichte, Hadamar, 1804; ZHT, 1866, pp. :W2 sqq , 1873, 179 sqq.; Iken, in Bremiaches Jahrbuch, ix (1877), 1 sqq., x (1878), 34 sqq.; E. Jacobs, Juliana von
Stolberg, pp. 286 sqq., Wernigerode, 1889; W. von Bippen, Geschichte der Stadt Bremen, ii. 199, Bremen, 1898; Ersoh and Gruber, EncyklopOdie, III., xx. 63 sqq.; ADB, xxv. 576 sqq.
PFAFF, pfaf, CHRISTOPH MATTHAEUS: German Lutheran; b. at Stuttgart Dec. 24, 1686; d. at Giessen Nov. 19, 1760. He was educated at the University of Tubingen (1699-1702), and became lecturer in 1705, but in the following year, at the command of the duke of Wurttemberg, traveled extensively in Germany, Denmark, Holland, and England, with special attention to the study of Semitic languages. Almost immediately on his return he was directed to proceed to Italy with the heir apparent, with whom he spent three years in Turin. Here, as elsewhere, he was unwearied in searching through libraries, and was rewarded by the discovery of many fragments hitherto unknown, as of sermons of Chrysostom and portions of Hippolytus. In this way he also found the epitome of the " Institutes " of Lactantius, which he edited at Paris in 1712; and he aroused wide interest by the alleged discovery of four fragments of Ignatius which he published, with voluminous dissertations, at The Hague in 1715. Over these fragments an animated controversy was long waged. It is now generally held that they are not to be ascribed to Ignatius; though the question remains whether they were a forgery of Pfaff's, or whether they were cut out of some Turin catena manuscript. Both contingencies were possible in the case of Pfaff, who is known to have mutilated a Turin manuscript of Hippolytus, and to have forged a document to establish the claim of the house of Savoy to the titular kingdom of Cyprus.
In 1712 Pfaff returned to Germany and remained a year at Stuttgart, after which he visited Holland and France with the heir apparent, returning permanently to Germany in 1716. Despite his youth, Pfaff was then appointed professor of theology at Tubingen, where he rose steadily, becoming chancellor of the university at the age of thirty-four, and retaining this dignity for thirty-six years. He was a man of great versatility and of encyclopedic learning, and at the same time was indefatigable as an author. He wrote a large number of dissertations, of which the De originibus juris ecclesiastici ejusdem indole (Tubingen, 1719) marked the beginning of a new epoch in its field, for in it, and in the Akademische Reden ilber das sowohl allgemeine als audi teutsche protestantische Kirchenrecht (1742), he for the first time carried to its logical results the doctrine of Collegialism (q.v.). In the sphere of theology he wrote Constitutions theologioe dogmatics et moralis (Tubingen, 1719); Introductio in historiam theologioe, literariam (1720); Institutiones histories ecclesiastical (1721); and Notce exegeticce in evangelium Matthai (1721); while his pietistic sympathies found expression in such works as his Kurtzer Abriss vom wahren Christentum (Tubingen, 1720) and Hertzens-Katechismus (1720), and his general Biblical scholarship was evinced by his collaboration with Johann Christian Klemm in the preparation of the " Tubingen Bible " of 1730 (see Bini.ios, Annotated, I., § 1).
Pfaff was chiefly active, however, in endeavor-