THE NEW SCHAFF-HERZOG
See ee re ee oe ee ee ee ee ee ee ee
which he prepared for the use of his own classes
came into general use. In the reorganization,
brought about by him, of the courses of study in
Brown University in 1850, he did much to reform
the general system of college education. By his
lectures on psychology, political economy, and ethics, and by his personality he exerted great influence on his pupils; he delivered weekly chapel sermons, and gathered the students together for
Bible instruction. He was one of the founders and
the first president of the American Institute of In-
struction, for many years presiding over and taking an active part in its deliberations. He did much to secure the founding of free public libraries.
Eminent as an educator, Wayland stands hardly less distinguished as a preacher. He was admired for his broad and deep thought, and grace of expression. Some of his discourses, as, for example, his sermon on The Moral Dignity of the Missionary Enterprise, are prominent in[the annals of the American pulpit. In all his course of public service he never ceased to be an earnest and effective preacher of the Gospel.
Besides sermons, addresses, and discourses his works embrace Elements of Moral Science (New York, 1835); Elements of Political Economy (1837); Limits of Human Responsibility (Boston, 1838); Domestic Slavery Considered as a Scriptural Institution, in a Correspondence (1845); Memoir of the Life and Labors of the Rev. Adoniram Judson (2 vols., 1853); Elements of Intellectual Philosophy (1854); Notes on the Principles and Practices of the Baptist Churches (1857); Letters on the Ministry of the Gospel (1863); and the Memoir of the Christian Labors
. of Thomas Chalmers (1864).
BrsuioGRApuHy: The funeral sermon by G. I. Chace was published, Providence, 1866; and his Life and Labors, by his sons F, and H. L. Wayland, 2 vols., New York, 1869. WAYLAND, HEMAN LINCOLN: Baptist; b. at
Providence, R. I., Apr. 23, 1880; d. at Wernersville,
Pa., Noy. 7, 1898. He was graduated from Brown
University 1849; studied at Newton Theological
Institution, Mass., 1849-50; taught in the acad-
emy at Townshend, Vt., 1850-51; was resident
graduate at Brown University, 1851-52; tutor at
University of Rochester, N. Y., 1852-54; pastor of
the Third Baptist Church, Worcester, Mass., 1854—
1861; chaplain of the Seventh Connecticut Volun-
teers, 1861-64; missionary to the colored people at
Nashville, Tenn., 1864-65; professor of rhetoric
and logic in Kalamazoo College, Mich., 1865-70;
president of Franklin College, Ind., 1870-72; and
editor of The National Baptist, Philadelphia, from
1872. He was the author, in collaboration with
his brother, of A Memoir of the Life and Labors of
Francis Wayland (2 vols., New York, 1867); and
independently of Charles H. Spurgeon: his Faith and
Works (Philadelphia, 1892).
WAZO, wa’zo: Bishop of Liége; b. near Lobbes (a village near Charleroi, 32 m. s. of Brussels) or near Namur (34 m. s. of Brussels) between 980 and 990; d. at Liége July 8, 1048. His importance issues from his efforts in the cause of education, his relations to Emperor Henry III. of Germany, and his views on the connection between the world and the Church and on the treatment of heretics. In every
situation and practical emergency, he proved himself a man capable of independent thought and decisive action. He received his elementary instruction in the cloister schools at Lobbes and Liége; taught in the latter and became its head in 1008, greatly extending its fame and influence; in 1017 he became dean of the cathedral chapter, retaining the directorship of the school until, probably, ec. 1030, his resignation being due to differences between himself and Other authorities over discipline and administration. He incurred the enmity of the peasants, and did not enjoy the protection of Bishop Reginard himself. The relaxation of strictness in the canonical life under his episcopate reacted untowardly upon the school. From these unfavorable conditions, Wazo fled to his friend, Abbot Poppo of Stablo, who procured him a call to the royal chapel of Conrad II. (1030). Here he soon won good standing in part by a brilliant victory in a debate with the emperor’s Jewish physician respecting a passage in the Old Testament. After the death of Provost Johannes, he was himself elected provost and archdeacon, with Bishop Reginard’s assent (1033); and in 1042 he was elected bishop, in which office he justified the confidence felt in his ability. During the insurrection of Duke Godfrey of Lorraine, Wazo stood faithful to the king in various crises which successively arose in the affairs of the kingdom. Yet his course did not win entire approval. At the Diet of Aix-la-Chapelle, 1046, during the consideration of the case of Archbishop Widgar of Ravenna (who had been invested by the king two years previously, but had neglected to undergo episcopal consecration), Bishop Wazo contested the competency of that assembly to pronounce in the case of an Italian bishop; and when the king reminded him of the duty of obedience, he defined his position in the pointed terms, ‘‘ Obedience we owe to the pope, to you—fidelity.”” With this the other bishops agreed. Shortly afterward, when Wazo protested against an indiscreet transaction at a convention, and so made appeal to the fact of his anointing with holy oil, Henry III. rebuffed him with the retort, ‘‘ So am I anointed with holy oil, and I thereby obtained the authority to rule.’ Then Wazo answered the emperor, ‘‘ Quite a different thing is that boasted anointing of yours; for while by it you are endowed with the power to slay, we, so help us God, receive the power to make alive.” It was Wazo, finally, who contested the legality of the deposition of Gregory VI. at Sutri in 1046, and the induction of Clement II., this protest occurring after the latter’s death (Oct., 1047), and resting on the fundamental argument, “‘ Certainly neither divine nor human laws allow this; we have alike the words and the writings of the holy Fathers, everywhere prescribing that the supreme pontiff is judicially amenable to none save God alone.’’ Hence in Wazo the great reform party, which acquired controlling influence over the Church in the second third of the eleventh century, was beginning to embody in its schedule of operations certain definite maxims of ecclesiastical polity.
An incident moving him to evince good judgment and conscientious dealing was furnished by the question of Bishop Roger II. of Chalons, who, being