THE NEW SCHAFF-HERZOG
Zuvorersehung und Erwahlung nach dem Evangelium des Paulus, Halle, 1892; J. Dalmer, Die Erwahlung Israels nach der Heilsverkundigung des- Paulus, Giitersloh,
1S94 ; F. L. Steinmeyer, Studien uber den Brief des Paulus an die Rb'mer, vol. i., Berlin, 1894; O. K. A. Holtzmann, Neutestamentliche Zeitgeschichte, Freiburg, 1895; W. Beyschlag, Die paulinische Theodicee, Rom. 9—11, 2ded., Halle, 1896; E. Kuhl, Zur paulinischen Theodicee, Gottingen, 1897.
For the history of the doctrine consult the works under Doctrine, History of, especially those of Shedd, Sheldon, Thomasius, Hagenbach, Harnack, Seeberg, and Fisher. Also the literature under Augustine, Saint, of Hippo; Calvin, John; Pelagianism; and Zwingli, Huldreich. Consult further: J. G. Walch, Miscellanea sacra, pp. 575 sqq., Amsterdam, 1744; G. F. Wiggers, Pragmatische Darstellung des Augustinismus und Pelagianismus, 2 parts, Hamburg, 1833; F. Worter, Die christliche Lehre von Gnade und Dreiheit . bis auf Augustinus, Freiburg, 1856; idem, Der Pelagianismus, 2d ed., ib., 1874; idem Zur Dogmengeschichte des Semipelagianismus, Paderborn 1898; F. Kattenbusch, Luthers Lehre von unfreien Willen, Gottingen, 1875; J. B. Mozley, A Treatise on the Augus tinian Doctrine of Predestination, 2d ed., London, 1878 F. Klasen, Die innere Entwickelung des Pelagianismus, Freiburg, 1882; K. Werner, Die Scholastik des spateren Mittelalters, Vienna, 1883 sqq.; Dieekhoff, Der missourische Pradestinationismus, Rostock, 1885; H. Reuter, Augustinische Studien, Gotha, 1887; M. Staub, Das Verhaltnis der menschlichen Willensfreiheit zur Gotteslehre bei Luther und Zwingli, Zurich, 1894; M. Scheibe, Calvins Pradestinationslehre, Halle, 1897; A. Lang, Der Evangelienkommentar M. Butzers, Leipsic, 1900; R. Seeberg, Die Theologie des Duns Scotus, ib., 1900; F. H. Foster, in S. M. Jackson, Huldreich Zwingli, pp. 382 sqq., New York, 1903; K. Miiller, Die Bekenntnisschriften der reformierten Kirche, Leipsic, 1903; H. von Schubert, Der sogenannte Pradestinatus, ib., 1903; W. Walker, John Calvin, New York, 1906.
The doctrine is discussed on the dogmatic side in the manuals of theology (cf. Calvinism; Doctrine, History of; and Dogma, Dogmatics, where the authors, titles, and dates are given), especially the works by Kuyper, Warfield, Hodge, Shedd, Beckwith, Stearns, Sheldon, Martensen, Geierman, Wilhelm, and Scannell (the last two are Roman Catholic). Consult further: D. Whitby, A Discourse on the Five Points: Election . . , London, 1817; J. Kelly, The Eternal Purpose of God in Christ Jesus Our Lord, London, 1840; N. L. Rice, God Sovereign and Man Free; or, the Doctrine of Divine Foreordination, Philadelphia, 1850; S. D. Clarke, The Utility and Glory of God's Immutable Purposes, Boston, 1860; A. Schweizer, Die protestantischen Centraldogmen, Zurich, 1854-56; J. Forbes, Predestination and Free Will and The Westminster Confession of Faith, Edinburgh, 1878; J. L. Girardeau, Calvinism and Evangelical Arminianism; compared as to Election, Reprobation . . and Related Doctrines, Columbia, 1890; S. Cox, The Hebrew Twins: A Vindication of God's Ways with Jacob and Esau, London, 1894; J. S. Dodge, The Purpose of God, Boston, 1894; E. F. Wyneken, Das Nalurgesetz der Seele und die menschliche Freiheit, Heidelberg, 1906.
PREGER, pre'ger, JOHANN WILHELM: German Lutheran; b. at Schweinfurt (70 m. e. of Frankfort) Aug. 25, 1827; d. at Munich Jan. 30, 1896. He studied at Erlangen 1845-49, and at Berlin 1850; and in 1851 he was called as city vicar and professor of Protestant religious instruction and history in the student institutions at Munich, becoming gymnasial professor in 1868. For seventeen years he gave instruction in religion in the commercial schools there, his duties being modified when there was a change made in the direction of the school curriculum. During forty-five years of service at Munich, he developed a many-sided activity and yet found time for important literary labors. His Geschichte der Lehre vom geistlichen Amte (Nordlingen, 1857) was evoked by W Lohe's Kirche und Amt (Erlangen, 1851) and T. Kliefoth's Acht Bucher von der Kirche (Halle, 1857), and devel-
ops the thought that the doctrine of the ministerial office depends upon the doctrine of justification. His next work was M . Flacius Illyricus und seine Zeit (2 vols., Erlangen, 1859-61), historical and impartial in aim. The following years were occupied with preliminary studies for the great work of his life, Geschichte der deutschen Mystik im Mittelalter (3 vols., Leipsic, 1874-93). The chief personages dealt with are Eckhart, Suso, and Tauler, but the study embraces the lesser lights. A fourth volume was projected but did not appear. In preparation of this work a large number of preliminary studies found entrance into various journals and reviews (list in Hauck-Herzog, RE, xvi. 2). He wrote also, among other works, a Lehrbuch der bayrischen Geschichte (Erlangen, 1864) which passed through many editions; Luthers Tischreden aus den Jahren 1531-32 (1888); and Ueber die Verfassung der franzosischen Waldesier in der alten Zeit (1890). He was a man of wide knowledge and interests, receptive and courteous toward the opinions of others, a clear-minded teacher who won the regard of his pupils, and a helpful worker in ecclesiastical circles. (W Caspaei.)
Bibliography: The memorial addresses at the grave were by Kelber and Von Stahlin, Munich, 1896; a memoir by Cornelius is in SMA, 1896; and T. Kolde's tribute is in Beitrage zur bayerischen Kirchengeschichte, 1896.
PREGIZERIANS : A German religious sect taking its name from Christian Gottlob Pregizer (b. at Stuttgart Mar. 18, 1751; d. at Haiterbach, 30 m. s.w. of Stuttgart, Oct. 30, 1824). At first rigidly ascetic, he became known as a powerful revivalist while preacher in the Schlosskirche in Tubingen. In his first pastorate at Grafenberg (1783-95) he seems to have been under the influence of theosophical pietism and was coolly received by his congregation. When, however, he became pastor at Haiterbach in 1795, he inaugurated a profound movement among the congregations of the vicinity. Conventicles arose here and there, several of them under his own leadership. After 1801 he became associated with the so-called " Blessed Ones " who arose in the last decade of the eighteenth century in the valley of the Rems and the Schwarzwald, and who, rejecting the new hymnal of 1791, sang the old hymns to merry popular tunes with appropriate instrumental music. In opposition both to the moralism of the Enlightenment (q.v.) and to the doctrine of sanctification taught by Johann Michael Hahn (q.v.), they laid an exaggerated stress on justification by faith. The excesses of his followers caused Pregizer to be summoned before the consistory in 1808, but although his somewhat ambiguous explanations were not wholly satisfactory, no ground could be found for proceeding against him. His conduct and mode of life were blameless; he did not teach the sinlessness of those who had found grace; and he so strenuously opposed the anti-ecclesiastical and antinomian tendencies of his followers that the extremists among them turned away from him.
The sect expanded after Pregizer's death, but there was a distinct lack of leaders. The moral excesses of the Pregizerians became so great that police interference was necessary. Gradually, how-