THE NEW SCHAFF-HERZOG
illness followed soon after the publication of the book, while attack and criticism were still proceeding. A series of poems written on his death-bed, breathing pious resignation, show how truly in his own way he possessed religious feeling. In 1910 a rightly memorial was erected to him in his home town.
In the critical study of the life of Jesus, Strauss stands at the middle point. All previous investigations converge in him, and all later work, either in agreement or opposition, takes him as its point of departure. He accomplished his greatest feat at the beginning of his career. The remainder of his life was tragically incomplete. Even his bitterest enemies — with the single exception of Nietzsche — have admitted that he was a brilliant writer and a brave, truth-loving man. (T. Ziegler.)
Bibliography: Strauss' Gesammelte Schriften, ed. E. Zeller. appeared in 12 vols., Bonn, 1876-78. On his life and works consult: E. Zeller, D. F. Strauss in seinem Leben und seinem Schriften geschildert, Bonn, 1874, Eng. transl., London, 1874; E. Mussard, Examen critique du systtme de Strauss, Geneve, 1839; De Valenti, Hegel, Strauss und der Christenglaube, Basel, 1843; C. Albrecht, Epoche aus der Straussenzeit, Biel, 1863; J. Cairns, False Christs and the True, Edinburgh, 1864; C. E. Luthardt, Die modernen Darstellungen des Lebens Jesu, Leipsic, 1864; O. Bagge, Das Prinzip des Mythus im Dienst der christlichen Position, Leipsic, 1865; G. P. Fisher, Essays on the Supernatural Origin of Christianity, New York, 1866; H. Rogers, Reason and Faith, London, I860; W. H. Scott, The Christ of the Apostle's Creed, New York, 1867; B. Bauer, Philo, Strauss und Renan und das Vrchristenthum, Berlin, 1874; W. Lang, D. F. Strauss, Leipsic, 1874; J. de LeRoi, D. F. Strauss, Paris, 1875; H. Ulrici, Der Philosoph Strauss: Kritik seiner Schrift " Der alte und der neue Glaube," Halle, 1873, Eng. transl., Philadelphia, 1875; A. Hausrath, D. F. Strauss und die Theologie seiner Zeit, 2 vols., Heidelberg, 1876-78; C. Schlottmann, David Strauss als Romantiker des Heidenthums, Halle, 1878; H. Kiinkler, Zum Gedilchtnis an David Friedrich Strauss, Wiesbaden, 1898; S. Eck, D. F. Strauss, Stuttgart, 1899; K. Harrajus, D. F. Strauss, Leipsic, 1901; O. Gramzow, David Friedrich Strauss, Charlottenburg, 1904; K. Fischer, Ueber D. F. Strauss. Gesammelte Aufsatze mit Einleitung von H. Falkenheim, Heidelberg, 1908; H. Kard, Ein Vorkampfer moderner Weltanschauung. Gedenkworte an David Friedrich Strauss (dazu ein Jugendbildnis), Zurich, 1908; A. Kohut, David Friedrich Strauss als Danker und Erzieher, Leipsic, 1908; T. Ziegler, David Friedrich Strauss, 2 vols., Strasburg, 1908; A. Levy, David Frederic Strauss. La Vie et Vozuvre, Paris, 1910.
STRAUSS, JAKOB : Reformer in Hall, Wertheim, and Eisenach; b. at Basel between 1480 and 1485; d. possibly in Baden probably in 1533. He received his early education in his native town, left there in 1495 and became teacher in Wertheim, Strasburg, probably in Horb also; in 1515 he went to Freiburg, where he took his bachelor's and doctor's degree, and was afterward Evangelical preacher in Berchtesgaden. In 1.521 he went to Schwaz in the Tyrol, but was compelled to withdraw before the Franciscans under Michel von Bruneck and went to Hall, where he lectured to priests upon the Gospel of Matthew and preached in the churches and in the open air before vast crowds upon confession and the monastic life, attacking the hierarchy and demanding the administration of both elements in the sacrament. He was guarded by the citizens from attack, but was compelled to leave there in May, 1522, amid the bitter weeping of the people, to whom he sent on May 16 from Haslach Ein Jcurzer Unterricht von erriirhteten Bruderschaften. He went
to Saxony and on Aug. 4 was in Kemberg, where a sermon preached in Hall was printed : Eine verstendige trostlich Leer iiber das Wort S. Paulus: der Mensch soil sich selbs probieren, etc. In September he went on Luther's recommendation as preacher to Count Georg of Wertheim, but his domineering ways caused his dismissal the next month. He was at Weimar at Christmas, 1522, and at the beginning of 1523 at Eisenach as preacher, where he printed his document on the Weimar disputation and bis Wunderbarlich Beichtbuchlein, abolished the mass pictures in the churches, and the use of oil and the chrism in baptism, advocated the marriage of priests, and wrote Wider den simoneischen Tauff, und erkauften, ertichten Krysarn and Fegefeuer und, Opfer fur die Toten. He replied also to those who slandered and accused him in a number of pamphlets. He assailed the burdens of taxation, church endowments, payment of interest. Luther, being appealed to, attempted to correct Strauss' mistaken zeal and to moderate it, and Melanchthon did the same in 1524. The result was a more temperate advocacy of his principle that the Mosaic law should be a basis for church law in a tract of 1524, though demanding the introduction of the jubilee year. In 1524 Duke Johann Friedrich charged Strauss with a visitation in Eisenach and neighboring parts, and this Strauss conducted imprudently, arbitrarily deposing and installing ministers. Disaffection arose among the peasants, which Strauss tried in vain to quell; after the rebellion Strauss was arrested and tried, submitted, and was discharged. His position .in Eisenach was untenable. He was at Nuremberg in 1525, and later went to Hall in Swabia; he received a rebuke from (Ecolampadius, whom he had challenged to a disputation. Meanwhile Strauss was made preacher in Baden-Baden, where he entered the sacramental controversy, and wrote against Zwingli. In 1527 he wrote again against (Ecolampadius' Antisyngramma, who, however, did not deign to notice Strauss. Little is known of his career after that, though it is probable that in disappointment he reentered the Roman Catholic Church.
He was a restless, turbulent spirit, combining elements of the new and the old, proud of his erudition, yet unpractical, having a deep sympathy for the people, strong in his critical faculties but without constructive ability. G. Bossert. Bibliography: Ayn freuntlich gesprech zwyschen ainem Barfusser Milnch aus der Provynz Osterreych, der Observanz, und ainem Loffelmacher, cf. Zeitschrift der deutschen Philologie, xxxvii. 75 sqq.; F. A. Sinnacher, Beitrage zur Geschichle der bischbflichen Kirche von Saben und Brixen, vu. 1888 sqq., 314, 7 vols., Innsbruck, 1821 sqq.; G.T.Strobel, Miscellaneen, iii. 1-94, 6 parts, Nuremberg, 1778-82; C. A. Cornelius, Geschichte des munsterischen Aufruhrs, ii. 243 sqq., 246, Leipsic, 1860; Schmidt, Jakob Strauss, Programm des Realgyrnnasiums, Eisenach, 1865; G. Kawerau, Johann Agricola, pp. 51 sqq., Berlin, 1881; H. Neu, Geschichte der evangelischen Kirche in der Grafschaft Wertheim, Heidelberg, 1903. A number of references to further information are given in Hauck-Heraog, RE, xix. 92.
STRAWBRIDGE, ROBERT: Methodist Episcopal pioneer and lay preacher; b. at Drummer's Nave, near Carrick-on-Shannon, Ireland; d. near Baltimore in 1781. He seems to have been a local preacher before his emigration to America, which took place