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fore his death it was universally acknowledged that he had made the most important practical discovery of his generation. His tubes and the accompanying instruments for intubation and extubation, with his methods for the care of these patients, have since come to be employed everywhere throughout the medical world. The tubes are also of great value in stenosis of the larynx due to various other diseases, such as syphilis, and to strictures of the larynx, espe- cially consequent on burns or scalds.

Afterwards O'Dwyer devoted himself to the study of pneumonia, but late in December 1S97 he developed symptoms of a brain lesion, probably of infectious origin, which proved fatal. He was a fervent Catho- lic. His work at the Foundling Hospital helped greatly to make that institution one of the best of its kind.

Northrop, Joseph O'Dwyer; Medical Record (New York, 1904) ; Walsh. Makers of Modern Medicine (New York. 1907).

James J. Walsh.

(Ecolampadiua, Johann, Protestant theologian, organizer of Protestantism at Basle, b. at Weinsberg, Swabia, in 14S2; d. at Basle, 24 November, 1531. His family name was Heussgen or Hussgen, not Husschyn (Hausschein), as the hellenized form CEcolampadius was later rendered. Having received a preliminary classical training at Weinsberg and Heilbronn, he be- gan the study of law at Bologna, but left for Heidel- berg in 1499 to take up theology and literature. He was specially interested in the works of the mystics, without obtaining, however, a thorough foundation in Scholastic theology. After his ordination he held a small benefice at Weinsberg, where he delivered his sermons on the Seven Last Words. At Stuttgart (1512) he extended his knowledge of Greek, and at Tlibingen became friendly with Melanchthon; re- turning to Heidelberg, he studied Hebrew under a Jewish convert, and became acquainted with Brenz and Capito. A little later he was appointed preacher at the cathedral of Basle (1515), where he joined the circle of Erasmus. In 1515 he was made a bachelor, in 1516 licentiate, and on 9 September, 1518, a doctor of theology. He had already resigned as preacher at Basle and returned to Weinsberg. In December, 1518, he became cathedral preacher at Augsburg, where he joined the Humanists who sympathized with Luther, He corresponded with Luther and Melanchthon, and directed against Eck the anonymous pamphlet "Ca- nonici indocti Lutherani" (Augsburg, 1519). CEco- lampadius, however, far from having taken a definite stand, was engaged in translating the ascetical writ- ings of St. Gregory of Nazianzus from Greek into La- tin.

Suddenly he entered the Brigittine monastery at Altomiinster (23 April, 1520). He first thought of de- voting himself to study in this retreat, but was soon again entangled in controversy, when, at the request of Bernhard Adelmann, he wrote his opinion of Luther, which was very favourable, and sent it in confidence to Adelmann at Augsburg. The latter, however, for- warded it to Capito at Basle and he, without asking the author's permission, published it ((Ecolampadii indicium de doctore Martino Luthero). This was fol- lowed by other uncatholic writings, e. g. one against the doctrine of the Church on confession (Augsburg, 1521) and a sermon on the Holy Eucharist (Augsburg, 1521) dealing with tran.substantiation as a question of no importance and repudiating the sacrificial character of the Eucharist; these publications finally rendered his position in the monastery untenable. He left in February, 1.522, supplied by the community with money for his journey. Through the influence of Franz von Sickingen he became chaplain in the castle on the Ebernburg. In November of the same year he removed to Basle. He publicly defended Luther's doctrine of justification by faith alone (.30 August, 1523) . The following February he advocated the mar-

riage of priests and used his pulpit to disseminate the new teachings. The progress of Protestantism became much more marked in Basle after the Council had ap- pointed him pastor of St. Martin's (February, 1525), on condition that he should introduce no innovations into Divine service without special authorization of the council, which included Catholics as well as Re- formers, and was still cautious; the spread of the new teachings was partially counteracted by the bishop and the university, which, for the greater part, was still Catholic in its tendency.

After Karlstadt's writings had been proscribed by the Basle Council, CEcolampadius, in August, 1525, is- sued his "De genuina verborum Domini: Hoc est cor- pus meum, iuxta vetustissimos auetores expositione liber", in which he declared openly for Zwingli's doc- trine of the Last Supper, construing as metaphorical the words of institution. The distinction between his explanation and Zwingli's was merely formal, CI]co- lampadius, instead of est interpreted the word corpus figuratively (corpus — figura corporis). Accordingly the Last Supper was to him merely an external sym- bol, which the faithful should receive, less for their own sakes than for the sake of their neighbours, as a token of brotherhood and a means of edification. This monograph was confiscated at Basle, and attacked by Brenz on behalf of the Lutheran theologians of S%vabia in his "Syngramma Suevicum" (1525), which CEco- lampadius Fnswered with his " Antisjoigramma ad ec- clesiastes Suevos" (1526). Although CEcolampadius had continued to say Mass until 152.5, in November of that year he conducted the first "reformed" celebra- tion of the Lord's Supper with a liturgy compiled by himself. In 1526 he arranged an order of Divine ser- vice under the title "Form und CJestalt, wie der Kin- dertauf, des Herrn Nachtmahl und der Kranken Heimsuchung jezt zu Basel von etlichen Predikanten gehalten werden". In May, 1526, he took part in the disputation at Baden, but in Zwingli's absence he was unable to cope successfully with Eck. In May, 1527, the Council of Basle requested the Catholic and Prot- estant preachers of the city to give in writing their views concerning the Mass. The Catholic belief was presented by Augustin Marius, the Protestant by CEcolampadius. The Council as yet placed no general proscription on the Mass, but allowed each of the clergy to retain or set it aside. In consequence the Mass was abolished in the churches under Protestant preachers and the singing of psalms in German intro- duced. Monasteries were suppressed towards the end of 1527. The ancient Faith was, however, tolerated for a time in the churches under Catholic control.

After the disputation at Bern in January, 1528, in which CEcolampadius and Zwingli were chief speakers on the Protestant side, the Protestants of Basle threw caution to the winds; at Easter, 1528, and later, sev- eral churches were despoiled of their statues and pic- tures. In December, 1528, at the instance of CEcolam- padius, the Protestants petitioned the Council to suppress Catholic worship, but, as the Council was too slow in deciding, the Protestantizing of Basle was com- pleted by means of an insurrection. The Protestants expelled the Catholic members of the Council. The churches previously in the hands of the Catholics, in- cluding the cathedral, were seized and pillaged. CEco- lampadius, who had married in 1.52S, became pastor of tlic cathedral and antisles over all the Protestant clergy of Basle, and took the leading part in compiling the Reformation ordinance promulgated by the Coun- cil (1 April, 1529). Against those who refu.sed to par- ticipate in the Protestant celebration of the Lord's Supper, compulsory measures were enacted which broke down the last remnant of opposition from the Catholics. In contrast to Zwingli, CEcolampadius strove, but with only partial success, to secure for the representatives of the Church a greater share in ^Ita management. In October, 1529, CEcolampadius