THE NEW SCHAFF-HERZOG
of the matter and declaring monastic vows not merely invalid but sinful and idolatrous (cf., e.g., his De votis monasticis, 1522). Special vows, in the sense given in the earlier part of this article, he was willing to tolerate, though he thought little of them. The Augsburg Conftssion and Apology and the Schmalkald Articles (qq.v.) declared against monastic vows quite in his spirit. While Calvin placed the baptismal vow above all, and asserted Christian liberty against the Romanist conception of vows, he yet insisted on the utility of voluntary special vows, by which a Christian might at times reenforce the weakness of his will or express in a signal manner his gratitude to God. Some Lutheran theologians, such as Chemnitz and J. Gerhard, have leaned to this view much more than Luther himself; but through all their diversity in detail, modern ethical and religious teachers on the Protestant side have adhered more or less to the general line of argument briefly sketched in the beginning of this article. (J. KOsTLINt.)
Brsuiocrapuy: On 1 consult: J. L. Saalschtitz, Das mo-
satsche Recht, i. 358 sqq., Berlin, 1846; A. Edersheim,
Jesus the Messiah, ii. 17-21, New York, 1896; Smith,
Rel. of Sem, 2d ed., pp. 481-485; Nowack, Archéologie,
ii. 168-169, 263-266; Benzinger, Archdologie, pp. 387-—
388 et passim; DB, iv. 872-873; EB, iv. 5252-55; JE,
xii. 451-452; DCG, ii. 810-811; KL, v. 246-249; the
talmudie tracts Nedarim, Arakin, and Shekalin, iv. 6-&
On 2 consult: Bingham, Origines, VII., iii. 7-8, iv. 2,
XVI., vii. 9; Schénen, in TQS, 1874, pp. 195 saqq., 447
saq.; F. Daab, Die Zuldssigkeit der Geliibde, Gitersloh,
1896; Vuirgines Christi. Die Geliibde der gotigewethten
Jungfrauen in den ersten drei Jahrhunderten, in TU, xxxi.
2, 1907; and literature under the articles to which refer-
ence is made in the text.
VOYSEY, CHARLES: English theist; b. in London Mar. 18, 1828. He was educated at St. Edmund Hall, Oxford (B.A., 1851), and was Church of England curate at Hessle, Yorkshire (1851-58), incumbent of Craighton, St. Andrews, Jamaica (1858-60), and curate of Great Yarmouth (1860— 1861), and of St. Mark’s, Whitechapel (1861-63). He had already manifested a change of theological position, however, and in 1863 was ejected from the curacy of St. Mark’s for denying the doctrine of eternal punishment. In the following year, after being for a few months curate of Victoria Dock Church, North Woolwich, he became curate of Healaugh, Yorkshire, where he remained seven years (1864-71). Here again his unorthodox views involved him in difficulties, and in 1871, after a legal contest of two years, in which the case was brought before the judicial committee of the privy council, he was deprived of his living for his sermon entitled Js every Statement of the Bible about our Heavenly Father strictly True? (preached in 1865). He then founded the Theistic Church in London, of which he is still the head. He has written The Sling and the Stone (collections of his weekly sermons; 10 vols., London, 1872-93); The Mystery of Pain, Death, and Sin (1878); Lectures on the Bible, and the Theistic Faith and its Foundations (1881); Theism, or, the Religion of Common Sense (1894); Theism as a Science of Natural Theology and Natural Religion (1895); Testimony of the Four Gospels concerning Jesus Christ (1896); and Religion for all Mankind (1903).
VULGATE. See Bisie Versions, A, II., 2.
— —-
RELIGIOUS ENCYCLOPEDIA
Vows Wackernagel
W
WACE, HENRY: Church of England; b. in London Dec. 10, 1886. He was educated at Brasenose College, Oxford (B.A., 1860); was ordered deacon (1861) and ordained priest (1862); was curate of St. Luke’s, Berwick Street, London (1861-63), and of St. James’, Westminster (1863-69), and lecturer of Grosvenor Chapel (1870-72); chaplain (1872-80) and preacher (1880-96) of Lincoln’s Inn, London; rector of St. Michael’s, Cornhill (1896-1903), and since 1903 has been dean of Canterbury. He was Boyle Lecturer (1874-75), professor of ecclesiastical history in King’s College, London (1875-83), and principal of the same institution (1883-96); select preacher at Cambridge in 1878, 1890, and 1901, and at Oxford in 1880-82, Bampton Lecturer at the latter university in 1879, examining chaplain to the archbishop of Canterbury in 1883-1903, honorary chaplain to the queen in 1884-89, and chaplain-in-ordinary in 1889-1901, and honorary chaplain to the king in 1901-03, prebendary of Consumpta-per- Mare in St. Paul’s Cathedral in 1881-1903, rural dean of the East City in 1900-03, and dean of Canterbury since 1903. Besides editing A Dictionary of Christian Biography, Literature, Sects, and Doctrines, from the time of the Apostles to the Age of Charlemagne (in collaboration with Sir William Smith; 4 yols., London, 1880-86; in part rewritten, revised, and reissued in one volume as A Dictionary of Christian Biography and Literature to the End of the Sixth Century, London and Boston, 1911, in collaboration with W. C. Piercy); The First Principles of the Reformation; or, The Primary Works of Luther (in collaboration with C. A. Buchheim; 1884); The Speaker’s Commentary on the Apocrypha (2 vols., 1886); and the second series of Nicene and Post-Nicene Fathers (in collaboration with P. Schaff; 14 vols., New York, 1890-1900), he has written Christianity and Morality (Boyle lectures; London, 1876); The Foundations of Faith (Bampton lectures; 1880); The Gospel and its Witnesses (1883); The Students’ Manual of the Evidences of Christianity (1886) ; Some Central Points of Our Lord’s Ministry (1890); Christianity and Agnosticism; Reviews of some recent Attacks on the Christian Faith (1895); The Sacrifice of Christ (1898); Confession and Absolution (1902); Criticism Criticised (1902); The Bible and Modern Investigation (1903); Appeal to the First Six Centuries (1905); Principles of the Reformation (1910); and Prophecy, Jewish and Christian (1911).
WACKERNAGEL, vac’ker-na@’’gel, KARL ED- UARD PHILIPP: Hymnologist and educator; b. in Berlin June 28, 1800; d. at Dresden June 20, 1877. He studied at Berlin and Breslau, devoting himself especially to mineralogy and crystallography. He also entered upon his hymnological studies. He became involved in the political troubles of the time, and had to leave Breslau for Halle and Halle for Nuremberg (in 1823), where he taught in a private school until it was closed for lack of support. In 1829 he obtained his doctor’s degree and was called to Berlin as teacher in the Technical School.
In 1839 he went to Stetten in Wiirttemberg as teacher, in 1845 to Wiesbaden as professor in the Realgymnasium, and in 1849 to Elberfeld as director of the Realschule. In 1861 he resigned and lived thenceforth in retirement in Dresden, occupied with literary work and hymnological studies, so far as his strength permitted. He was one of the prominent founders of the German Evangelical Church Diet (see Cuurcu Drier). Wackernagel’s work and achievements in the domain of pedagogy, as well as in mathematics and the natural sciences, especially crystallography, were important. As an advocate of a Christian national education he opposed the rationalistic pedagogy, and published a series of “German Reading Books,’’ which were much used, and a significant treatise, Ueber den Unterricht in der deutschen Muttersprache (Stuttgart, 1843), in support of his views. In like manner he held that in the field of the sciences everything is “ spiritually ordered,”’ and he had no sympathy with the empirical point of view which notes only sensuous phenomena. From his youth a deep interest in the poetry and song of the people led him to comprehensive studies in German history and literature. His religious bent forbade his passing over the pearls of German folk-songs—the hymns. In this field no one before him had made so far-reaching, thorough, and methodic investigation, and no one had brought greater natural gifts to the undertaking. The first ripe fruit of his labors was Das deutsche Kirchenlied von Martin Luther bis auf Nicolaus Herman und Ambrostus Blaurer (Stuttgart, 1841), a collection of 850 hymns from the oldest and best texts, and a treatise on the sources whence they were derived. In the preface a history of hymnology is attempted on broad lines, and the principles on which it should be studied and written are discussed. Further study brought so much new material to light that Wackernagel determined on a complete recasting of his work. After thirteen years’ preparation he published Bzbliographie zur Geschichte des deutschen Kirchenliedes im 16. Jahrhundert (Frankfort, 1855), in which he described 1,148 song-books and sheets (against 187 in the first edition; the number was augmented by 620 more in a supplement in 1877). The second part, under the title Das Kirchenlied von der dltesten Zeit bis zu Anfang des 17. Jahrhunderts, mit Berticksichtigung der deutschen kirchlichen Liederdichtung im weiteren Sinne und der lateinischen von Hilarius bis Georg Fabricius und Wolfgang Ammonius, followed in five volumes (Leipsic, 1864-77). It presents 6,783 hymns. Wackernagel also published Die Lieder Paul Gerhards (Stuttgart, 1843); a new edition of Luther’s hymns (1848); Johann Hermanns geistliche Lieder (1856); Gesangbuch fiir Kirche, Schule, und Haus (1860); and Beitrdge zur niederlindischen Hymnologie (Frankfort, 1867). (L. ScHULZE.)
BrsutiograpHy: L. Schulze, Philipp Wackernagel nach seinem Leben und Wirken, Leipsic, 1879; R. Wackernagel, Wuhelm Wackernagel. Jugendjahre 1806-33, Basel, 1885; ADB, vol. xl.
Wadding Wager of Battle