THE NEW SCHAFF-HERZOG
among the people of Israel. The ger was required to avoid everything that was unclean for Israelites (Lev. xvii. 8 sqq., xviii. 26, xx. 2; Num. xix. 10 sqq.), to observe the Sabbath, to fast on the Day of Atonement (Lev. xvi. 29), to avoid leavened bread at the Passover, and not to profane the name of Yahweh (Lev. xxiv. 16). Further, he was as responsible for any violations of the Law as were the Israelites (Num. xv. 14 sqq.). On the other hand, he was given equal rights before the courts instead of the bare right to appeal to the compassion of the judge (Lev. xxiv. 22; Num. xxxv. 15). By submitting to circumcision the ger became a full citizen (Gen. xxxiv. 15; Ex. xii. 48; Num. ix. 14). Otherwise he might not keep an Israelite as a slave, but had to treat a servant as a free wage-earner (Lev. xxv. 47 sqq.). The right of connubium was also denied him (Ezra ix. 1 sqq., x. 2 sqq.).
I. Benzinger.
Bibliography : A. Bertholet, Die Stellung der Israeliten und Juden zu den Fremden, Freiburg, 1896; M. Peisker, Die Beziehung der Nichtisraeliten zu Jahve nach der Anschauung der cdtisraelitischen Quellenschriften, Giessen, 1909; Benzinger, Archaologie, pp. 284-286, 293; DB, ii. 49-51, iv. 622-623; EB, iv. 4814-18.
STRASBURG, stras'burg, BISHOPRIC OF: A
German diocese first definitely mentioned in the sixth century, although both ancient remains and the testimony of Irenaeus (Hmr., I., x. 2) prove that Christianity had entered upper Germany during the Roman period. The old diocese lay on both banks of the Rhine. On the left bank it practically coincided with the modern Lower Alsace, except that the southern boundary was somewhat further south, while in the north the district beyond the Hagenau forest belonged to Speyer and that beyond the Yosges to Metz. On the right bank the diocese extended from the mouth of the Elz beyond Baden-Baden, stretching inland to the Black Forest. (A. Hauck.)
Strasburg eagerly embraced the Reformation and became one of the strongholds of Protestantism, the adherents of the ancient faith being exposed to bitter persecution. Even some of the canons renounced the Roman Catholic faith, and from 1592 to 1604 there was internecine strife as to whether a Protestant or a Roman Catholic should be bishop of the diocese. Protestant supremacy in Strasburg was finally ended by the Peace of Westphalia, and the see then became part of France, although the bishop continued to rank as a prince of the Empire on account of his territories on the right bank of the Rhine. During the French Revolution Roman Catholicism, like every form of religion, suffered heavily, but by the concordat of 1801 the diocese was reorganized, becoming coterminous with Alsace. Hitherto forming part of the archdiocese of Metz, Strasburg was made a suffragan see of Besangon in 1822. Henceforth it remained unchanged until 1870, when Alsace became German territory, and since 1874 the diocese has been under the immediate jurisdiction of the pope.
Bibliography: J. D. Schopflin. AlaaHa iXtustrata, 2 vols., Ootmar, 1751; idem. Alsatia . diplomatica, 2 vols., Mannheim, 1772-75; P. A. Grandidier, Hist, de Vtglise ei de-s 6ve~ques de Strassbourg, 2 vols., Strasburg, 1776-78; Code historique et diplomatique de la ville de Strassbourg,
ib. 1843; Urkunden und Akten der Stadt-Strassburg 10 vols., ib. 1879 sqq.; H. Miiller, Die Restauration ' des Katholicismus in Strassburg, Halle, 1882; J. Fritz, Das Territorium des Bisthums Strassburg um. die Mitte dee 1L Jahrhunderts, Kothen, 1885; A. Erichson, L'figlise frarir caise de Strasbourg au 16. Steele, Paris, 1886; A. Baum Magistrat und Reformation in Strassburg, Strasburg, 188"' W. Horning, Briefe von Strassburger Reformatoren, 1648- 1554, ib. 1887; Kleine Strassburger Chronik, 1434-1815 ib. 1889; A. Seyboth, Strasbourg historique, ib. 1394; Die Bischbfe von Strassburg von 1692 bis 1890, ib. 1897- A Meister, Der Strassburger Kapitelstreit 1638-92- 'J.-. 1899- W. Kothe, Kirchliche Zustande Strassburgs in 14. Jahrhundert, Freiburg, 1903; F. F. Leitschub, Strassburg, Leipsic, 1903; E. von Borries, Geschichte der Stadt Strassburg, Strasburg, 1905; Regesten der Bischbfe von Strassburg, Innsbruck, 1907 sqq.; Hauck, KD, 4 vols., passim; Gams, Series episcoporum, pp 315-316, supplement 76-77.
STRATON, NORMAN DUMENIL JOHN: Church of England, bishop of Sodor and Man; b. at Somershall (13 m. w. of Derby), Derbyshire, Nov. 4, 1840. He was educated at Trinity College, Cambridge (B.A., 1862), and was ordained priest in 1865. He was curate of Market Drayton 1865-66, vicar of Kirkby Wharf e, Yorkshire, 1866-75, and vicar and rural dean of Wakefield 1875-92. In 1892 he was consecrated bishop of Sodor and Man, of which he has also been dean since 1895. He was proctor in York Convocation for the archdeaconry of Craven, 1880-85; honorary canon of Ripon, 1883-88, and of Wakefield Cathedral, 1888-92; and archdeacon of Huddersfield in 1888-92. In theology he is an Evangelical Churchman, opposed to the ritualistic movement. He has written Thoughts/or Communicants (London, 1905).
STRAUSS, Straus, DAVID FRIEDRICH: German radical theologian; b. at Ludwigsburg (9 m. n. of Stuttgart) Jan. 27, 1808; d. there Feb. 8, 1874. Strauss was the son of a merchant. He attended the Latin school in his native Early town and in 1821 entered the seminary Life. at Blaubeuren, whence he passed in 1825 to the University of Tubingen, where he was a faithful and industrious student. His former teacher, Ferdinand Christian Baur (q.v.), formerly at Blaubeuren, but now at Tubingen, relieved what Strauss deemed the dulness of the university courses. During his student days Strauss was much taken with the teachings of Schleiermacher, Schelling, and Hegel, and graduated with high rank, having obtained a good theological and philosophical foundation.
Strauss acted as vicar for a while at a village near Ludwigsburg, and then journeyed to Berlin, 1S31- 1832, in order to study the Hegelian philosophy at its source. He also heard Schleiermacher, but was rather repelled by his lecture style. He read the manuscript of Schleiermacher's lectures on the life of Jesus, and resolved on returning to Tubingen, where he received an appointment as repetent, with the privilege of lecturing at the university, of which he took advantage, giving courses on Hegel's logic the history of modern philosophy, and Plato. He aroused great enthusiasm for the Hegelian philosophy among the students, and thought of entering the philosophical faculty, but, meeting with some opposition from the university authorities, he returned to his theological studies. His Leben Jes" (2 vols., Tiibingen, 1835-36; Eng. transl., 3 vols,
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