1 religious encyclopedia ordeal

OSMUNDD (OSMOND, OSMER), SAINT: Bishop of Salisbury; b. in Normandy; d. Dec. 3, 1099. He went to Englana with his uncle, William the Conqueror, and was by him made bishop of Salis­bury in 1078. His Liber ordinalis, or Liber con­suetudinarium wc1esite, concerning the forms and ceremonies of divine worship, known as the "Sarum Use," was very widely adopted in Great Britain and Ireland, and was continued in use down to the time of Henry VIII. He was canonized by Calixtus III. in 1457.

BIBLIOGRAPHY: The Register of St. Osmund was edited by

W. H. R. Jones in Rolls Series, no. 78, 2 vols., 1883 84.

For his life consult: ASB, Jan., i. 77; DNB, xlii. 313 315;

S. H. Cassan, Lives and Memoirs of as Bishops of Sher 

borne and Salisbury,  pp. 109 120, Salisbury, 1824.

OSNAABRUECg, os'nd bra", BISHOPRIC OF:

An ancient bishopric in the present kingdom of

Prussia. This part of the early Saxon territory was

converted apparently by the missionary work of

the monasteries of Meppen and Visbeck, founded

in the reign of Charlemagne, while the origin of the

bishopric probably falls in that of Louis the Pious

 possibly in the third decade of the ninth century,

if the Bishop Geboinus who took part in a synod

at Mainnz in 829 is identical with Gefwin of Osna­

briick, the first in the list of incumbents of the see.

The northern districts of Westphalia formed the

jurisdiction of the diocese. (A. HAUCg.)

The best known of the bishops of the period prior to the Reformation was Benno II. (1068,88), a zealous supporter of Henry IV. and his companion in the journey to Canossa. The fifty fourth bishop, Francis von Waldeck (1532 53) accepted the Ref­ormation. His successor, John IV. von Hoya (1553­1574), held to the old faith, but was able to do little for it, and the see was occupied by Protestant incumbents from 1574 to 1624. Francis von War­tenburg, however (1624 61), supported by the troops of Tilly, carried out the principles of the Counter Reformation with a strong hand until a Swedish army appeared before the gates in 1633. The town was under Swedish government until the Peace of Westphalia (q.v.), by which it was pro­vided that thenceforth there should be alternately a Roman Catholic bishop and one of the Augsburg Confession. The latter was to be taken always from the house of Brunswick Liineburg, and during his administration the Roman Catholic population was to be subject in spirituals to the archbishop of Cologne. By the settlement of 1803 it passed to Hanover, in 1806 to Prussia, the next year to the new kingdom of Westphalia, in 1810 to France, and in 1814 back to Hanover. As for the ecclesiastical relations, the ancient Roman Catholic diocese was reerected in 1857, and made immediately subject to the pope, the bishop being ex ofoio apostolic pro­vicar of the northern missions.

BIBLIOGRAPHY. Much of the literature under MUENSTER,

BISHOPRIC or, is pertinent. Consult further' C. Solve,

Geachichte des Hochatos Oanabriick, Jena, 1853; J. C.

Moller. Geachichte der Weihbischdfe von 0snabrack, Lingen,

1887; F. Philippi, Oanabrgcker Urkundenbuch, Osnabruck,

1892 eqq.; F. Jostes, Kaiser and KBnigsurkunden des

Osnabrgeker Landes, Miinater, 1899; A. Wurm, Osna­

briicl, seine Geschichte, . . . Bau  ttnd Kunsedenkmo1er,

Osnabrilck, 1901.

283 RELIGIOUS ENCYCLOPEDIA Onlander

OSSAT, ARNAUD D': French cardinal of the

sixteenth century; b. probably at Laroque en­

magnoac (Bagn6res Bigorre, department of Hautes

Pyr6ndes) Aug. 23, 1536; d. at Rome Mar. 13, 1604.

He resided at Rome after 1574, where he finally

served as ambassador; hence the collection of his

correspondence furnished abundant material on his

ecclesiastical and political contemporaries. He ob­

tained the papal absolution for Henry IV., and was

made a cardinal in 1599 by Clement VIII. His cor­

respondence has been repeatedly published since

1624; the best edition is that by A. de la Houssaye

(2 vols., Paris, 1697). K. BENRATH.

BIBLI00RAPHY: Mme. Thiroux d'Arconville, Vie du Car­dinal d'Ossat, 2 vols., Paris, 1771.

OSTERWALD, osier vslt", JEAN FREDERIC: Preacher of NeUCbAtel; b. at Neuchhtel Nov. 16, 1663; d. there Apr. 14, 1747. He pursued his pre­paratory studies in his native city and in Zurich, and in 1678 entered the academy of Saumur, and subsequently studied at Orl€ans and Paris under Claude Pajon, Pierre Allix, and Jean Claude. In 1686 he was appointed deacon in his native city. His methods of instructing children attracted gen­eral attention and his sermons met with such favor that a new church was built for him, of which he became pastor in 1699. In 1700 he became a mem­ber of the English Society for the Propagation of the Gospel and during his whole life he was on in­timate terms with English and Dutch clergymen. In 1702 he began to gather students, and his activ­ity as teacher, pastor, and writer exerted so last­ing an influence upon the church of NeuchAtel that he was called its second reformer. He was no crea­tive theologian, and did not essentially advance the development of theology. Influenced by the theologians of Saumur, he represented, with Tur­retin of Geneva and Werenfels of Basel, the op­position to orthodoxy, and strove to make his opposition effective by silently passing over in his practical activity the dogmas which seemed to him superfluous and by trying to preserve for his church dogmatic freedom. He was neither a rationalist nor a moralist, but might be called a Pietist in so far as he tried to replace dogmatics by the Bible and doctrinal disputes by the cultivation of per­sonal piety and a genuine preaching of the Gospel. He opened his effective activity in the practical service of the Church by a treatise, Des sources de la corruption, qui rOgne auyour d'hui parmi les ChrE­tiens (Neuchhtel, 1700; Eng. transl., London, 1700, and in Bishop Watson's Collection of Theo­logical Tracts, vi., Cambridge, 1785). It was a work parallel to Spener's Pid dzsideria and similar in its effects. Osterwald demanded the continuation of the reformatory work in the direction of the refor­mation of morals. He devoted great energy to the moral elevation of his hearers and of the children to be confirmed, also to the elevation and reform of worship and to the revision of the liturgy. In 1702 appeared his catechism, which found a large circulation. It was immediately introduced in Neu­chAtel, took the place of Calvin's catechism in Geneva, and was accepted even in England, Hol­land, and Germany (Erg. transl. by H. Wauley and G. Stanhope, The Grounds and Principles of the

Christian Religion, London, 1704). The ignorance

and indifferenge which he found on his pastoral

visits led him to prepare Arguments et rgfiexions Sur

lkcriture sainte (1709 15), from which proceeded the

"Osterwald Bible version" (see BIBLE VERsIONs,B,

VI., § 3). An Eng. transl., in 2 vols., appeared in

London, 1716 18. (W. HADORN.)

BIBLIOGRAPHY: Sources are: Museum Helrodicum, part v. and vi., Zurich, 1747; Journal hdv&1que, April, 1.747, pp. 369 416. Modern biographies are by L. Henriod, Neu­chAtel, 1868; R. Gretillat, ib. 1904. Consult also J. F. Osterwald, in L'teliae nationals, 1891, nos. 42 50; Lich­tenberger, ESR, x. 98 104.

OSTIARIUS: Primarily a porter and later one

of the minor orders of the clergy. Originally the

porter was a slave (cf. Mark xiii. 34; John x. 3,

xviii. 17; Acts xii. 13); but when the Christians

came to possess their own churches, they were com­

pelled to have porters, who, after the second half

of the third century, were reckoned among the

minor clergy. From Rome the employment of

porters (Lest. ostiarius, rarely tpdituus and many

sionaraus; Greek, pyloros, thuroros, or ostiarios)

spread, so that most Western and some Eastern

communities possessed them in the fourth century.

Since the office was entrusted only to persons of

settled age, and since frequent changes were undo­

sirable, the ostiarius was debarred from ecclesias­

tical advancement. An ordination rite, with the

giving of the keys of the church as its central

feature, is given in the Statutes eccleaice antiques, ix.,

and, more fully, in the Sacramentary of Gregory

(MPL, Ixxviii. 218). In the East the order declined

earlier than in the West, though ostiarii are men­

tioned as late as the Trullan Council of 692. Also

in the Roman Church sacristans are no longer

clergy, though the ostiarius ordination is still con­

ferred, as a matter of form, at the beginning of the

clerical career. (H. ACHELIB.)

BIBLIOGRAPHY: Bingham, Origines, III., vi.; J. G. Gelet, De ecorciatis d ostiariis, Ansbacb, 1747.

OSTORODT, CHRISTOPH. See SocINus, FAus­TUB, SOCINIANB, I., § 2.

OSWALD, SAINT: King of Northumbria, 634­642; b. about 605; slain in battle with Penda, the heathen king of Mereia, at Maserfield (probably Oswestry, 16 m. n.w. of Shrewsbury, Shropshire), Aug. 5, 642. His father, Ethelfrid, fell in battle (617) with Edwin, the great king of Northumbria, who afterward became its first Christian ruler (see EDWIN; PAuLINus). Oswald and his brothers, being forced to flee, took refuge in Tons, where he was converted and baptized. He recovered his kingdom in 634, defeating the British King Cad­wallon at Heavenfield (near Hexham), and at once introduced Christianity (see AmAN). Although he was a great king and ruled over wider dominions than any of his ancestors, he was devout, humble, gracious, and charitable to the poor, " always wont, while ruling a temporal kingdom, to labor and pray for an eternal one " (Beds, Hist., iii. 12). A mass of legend gathered about hiss name and miracles were attributed to his relics, which were kept at Gloucester, Bamborough, Lindisfarne, Durham, and other places.

0XwY THE NEW SCHAFF HERZOG 284

BIBLJOGRAPHY: Sources ate: Bede, Hiat. ecd., ii. 5, 14, 20, iii. 1 8, 5 7, 9 14, 23 24, iv. 14, v. 24; Vita, by Drogo, a monk, in ASS, Aug., ii. 94 103; Vita, by Reginald of Durham, ed. J. Rains for the Surtees Society. 1838, and in Simeon of Durham's historical works, ad. T. Arnold, in Rolls Series, no. 75, i. 328388, London, 1882. Consult: T. Wright, Biopraphia Britannica literaria. pp.482 466. London, 1842 48; J. R. Green, Making of England, pp. 274 278, 290 294, ib. 1897; W. Bright, Early English Chwch History, pp. 149 159, 175 179, O3dord, 1897; DNB, mill. 321 323; DCB, iv. 183 184.

OSWY: King of Northumbria, 843 871, im­portant in the history of the Christianization of the English; b. about 812; d. Feb. 15, 871. He was a younger son of the Northumbrian King Ethel­frid, and, by his mother, a nephew of Edwin. On the overthrow of his father in 817 (see EDWIN), with his brother Oswald (q.v.), he found refuge in Iona, and was baptized and educated there. He suc­ceeded Oswald as king in 843. For several years he was menaced by the alliance between the heathen Saxons and the British, which had overthrow Edwin and Oswald, but in 855 he defeated and slew Penda of Mercia, the great heathen champion, and all except one of the British leaders. A rival king, Oswin, also established himself in Deira; he was murdered in 851 at Oswy's instigation, and the latter afterward gave his queen, Eanfled (daughter of Edwin), land for the foundation of a monastery at the place of the foul deed that prayers might be offered there for both the slayer and the slain. The dispute between the adherents of Roman and Celtic usages in the Church came to a crisis under Oswy, being by him decided against the latter at the Synod of Whitby in 884 (see WHITBY, SYNOD oh). His conduct leaves little doubt that he was anxious both to consolidate his kingdom and to bring his church and people into closer connection with Rome and the continent. Another indication of sound political judgment on Oswy's part, as well as of an intelligent desire to promote the best inter­ests of his church and realm was his consultation with Egbert of Kent about 867 with regard to fill­ing the vacant see of Canterbury (see DEUSDEDIT). Finan, Colman, Ceadda, and Wilfrid of York (qq.v.) were all active during Oswy's reign.

BIHL2oGRAPH7: Sources are: Bede, Hiet. sect., 15, iii. 14 15, 21 25, 29, iv. 1, 3, 5; the Vita by Reginald of Durham fn Simeon of Durham's Historical Works, ed. T. Arnold for Rolls Series, no. 75, 2 vole., 1882 85; Anglo Saxon Chroni­ak, ed. with Eng. trsnsl., B. Thorpe, in Rolls Series, no. 23, 1881; Henry of Huntington, Hidoria Anplorum, ed. T. Arnold for Rolle Series, no. 72,1870. Consult: J. R. Green, Making of England, pp. 295 309, 319 325, London, 1897; J. H. Overton, The Church in England, f. 45, 47, 53 58, 59 83, 70, London, 1897; W. Hunt, The English Church, 697 I 0Be, ib. 1899; DNB, a1ii. 333 337; DCB, iv.188 187.
OTFRID OF WEISSENBURG: German poet of the ninth century. There were two monks of this name in the monastery at Weissenburg in Speyergau during the abbotahip of Grimald, but it is entirely doubtful which of them wrote the original of two documents preserved in the Weiseenburg copy­book, one undated and the other in 851. Both Otfrids, however, must be distinguished from the Otfridus mentioned in a fragmentary Latin poem of Weissenburg dating from the beginning of the tenth century. Knowledge concerning the first High German poet Otfrid is restricted to the scanty

information afforded in the 7,418 lines of his Ltber Eroangeliorum and his Latin dedication to Arch­bishop Liutbert. The South Frankish dialect in which the poem is written was doubtless Otfrid's mother tongue. He accordingly seems to have been born near Weissenburg, but apparently studied for a time at Fulda under Rabanus Maurus and Solo­mon. This was before 838, for in that year Solomon became bishop of Constance. Otfrid was probably ordained priest after returning to Weissenburg, where he conceived the plan of writing his poem; partly to counteract the influence of secular and pagan hymns which were displeasing to certain ap­proved men, obviously of spiritual rank, and partly because he was urged by his brethren and an aged matron named Judith to make a partial translation of the Gospels. This was designed primarily for his fellow monks, being adapted for the laity only in so far as they could have it read to them. From the narrative portions of the Gospel Otfrid chose those passages appointed as lessons by the Church, though in his arrangement he by no means fol­lowed the order of the church year. He likewise incorporated material from the Apocrypha, the Church Fathers, and the early medieval theologians, the latter especially in the " mystical," " spiritual," and " moral" interpretations of events recounted in the Bible. He was influenced chiefly by the hom­ilies of Gregory the Great, certain writings of Au­gustine, the commentaries of Rabanus Maurus, and Paschasius Radbertus on Matthew, of Alcuin on John, and of Bede on Matthew, Luke, and John; drawing this material, in all probability, principally from some compendium of all these sources.

The poem is divided into five books; professedly, for the purification of the five senses. The first book is devoted to the birth and baptism of Christ; the second to his life from the temptation to the healing of the leper after the sermon on the mount; the third to selected miracles until the decision of the high priest to put Christ to death; the fourth to the passion; and the fifth to the resurrection, ascension, and last judgment. All the books are divided into chapters which were not invariably written in their present order. While the work is the earliest extant Old High German composition in rime, this form of poetry was clearly no innova­tion. Otfrid's earlier models had derived their riming verse from France; and not only did this system of rimes stand in sharp antithesis to the Germanic alliteration, but the verses had four ac­cents instead of two. Nevertheless, in the older portions of the poem there are clear traces of the old Germanic poetry of two accents with allitera­tion. The system of four accents doubtless had arisen in Germany, as also Otfrid's strophe, which consists of two lines; each composed of two half lines corresponding in rime, and with four accents. This structure may be illustrated by the following ex­ample (i. 19)

Ibeeph io the@ sfathee or hdatts thee kfndes

(uuw thionoetman gdater), biedorgats oub this mdater.

After years of toil on the Liber etungeliorum, Otfrid had a clean copy of the poem prepared by two scribes, which he then revised with his own hand and provided at the same time each half 

286 RELIGIOUS ENCYCLOPEDIA O'T~o7ls

verse with its accents. This autograph is preserved in the Codex V(indobonenais), the parent of P(ala­tinua) and of the fragmentary D(iscisms). The manuscript F(risingensis) does not contribute to the textual determination, and this together with the few other codices still await investigation. Copies of the poem were sent by Otfrid to King Louis the German, Archbishop Liutbert of Mainz, Bishop Solomon of Constance, and the monks Hart­muat and Werinbraht of St. Gall, as is clear from the prefatory epistles in V and P. These epistles, moreover, serve to date the Liber ewngeliorum be­tween 863 and 871, for Liutbert became archbishop in 863, Solomon died in 871, and in the following year Hartmuat was made abbot of St. Gall. The text has been edited by J. Kelle (3 vols., Regens­burg, 1856 81), P. Piper (2 vols., Paderborn and Freiburg (1878,84), and O. Erdmann (Halls, 1882).

There is no demonstrable trace of Otfrid's influ­ence upon later writers, and his work remained un­known until about 1495, when Trithemius repeatedly alluded to him. The manuscript F was discovered by Beatus Rhenanus in 1531, and forty years later Flacius Illyricus and Pirminiu4 Gasser edited P, which was then owned by Ulrich Fugger. Nor is it difficult to explain the small popularity of the Liber evangeliorum. Otfrid attached less interest to the acts of Christ than to their symbolic interpretation and the dogmatic questions derived from them. Con­cerned about orthodoxy and heavily equipped with theological science, he writes on the whole for the learned. His national enthusiasm and his pure human interest which finds expression in occasional touching similes can not hide his melancholy, his barren prolixity, and his jejune allegorizing. Es­thetically, the work is a hybrid theology in clumsy verse, neither an epic nor a series of pious hymns; but historically it is an index of the clerical train­ing of the Carolingian period, and linguistically it is almost the only source for a certain knowledge of Old High German metrics, syntax, and orthography. (E. STEINMETER.)

BIBLIOGRAPHY: F. T. Horning, Conjadures sw la vie d

Ceducation d0efrid, Strasburg, 1833; F. Rechenberg,

O0rids Evanpdienbuch, Chemnits, 1862; K. Lachmann,

Hleinere $chriften, i. 358 eqq., Berlin, 1876; P. Sehtftse,

Beitrnpe zur Podik 0tfrids, Kiel, 1887; W. Wilmanne, Der

alldndwhe Reimvers, Bonn, 1887; F. Saran, Ueber Vor

trapsweise and Zweck des Evanpdienbuehea Otfrids, Halle,

1896; A. L. Plumboff, Beardge zu den Qudlsn Okfrid's,

Kiel, 1898; A. Schftbach, in Zrift f6r deutachea Al ' vole. xxxviii id.; Hauck, %D, ii. 768 eqq.
OTHRIIEL: A Kenizzite prominent in the Israel­itic conquest of Palestine. According to Judges i. 11 16 (cf. Josh. xv. 15 19), he took the city of Kirjath sepher (the later Debir), and received from his elder brother Caleb the hand of his daughter Achsah, the reward promised by Caleb to him who should reduce the place. Achsah, moreover, when leaving her father, secured from him the gift of cer­tain wells. Since Caleb appears as the son of je­phunneh the Kenizzite (Num. xxxii. 12; Josh. XIV. 6, 14), while Othniel is termed the son of Kenaz, he was probably merely a clan brother of Caleb, both being sons of Kenaz in the sense that they were Kenizzites, these being originally Edomites (Gen. xxxvi. 9 11, 15, 42) who were later incorpo 

rated with Judah. The entire account of the taking of Kirjath sepher is now frequently explained as a union of the Kenizzite clans Caleb, Othniel, and Acheah, made for the reduction of the city, or for its occupation by Caleb's daughter after being cap­tured.

Othniel is again mentioned in Judges iii. 7 11, which states that after Joshua's death the Israel­ites were punished for their idolatry by bondage to Chushan rishathaim, king of Mesopotamia. There­upon God caused Othniel to conquer the oppressor, after which Israel had peace for forty years, That this Othmel is identical with the one mentioned above is evident. Soon after the conquest of the mountains of Judah, he must have been involved in fresh and greater wars. Little can be said con­cerning the historical character of this passage; but most likely the connection here is with a generally accepted but entirely faded tradition of a partici­pation on his part in the wars between the Syrian dynasties and the Mesopotamian despots; and a liberation of Israel as a nation from a foreign yoke is out of the question. The hypothesis that the redactor makes Othniel a judge in his effort to assign a judge also to Judah (Wellhausen) can scarcely be entertained. Also, the inference that at the time of the conquests of the tribe of Kenaa or its clan, Othniel did not yet belong to Israel (W. Nowack, Harul %Ommentar, Richter Ruth, p. 23, Gottingen, 1900) can scarcely be received as a basis of the foregoing assumption. Nothing can be asserted of the time of the confederation of Kenat; and if Othniel conquered Debir for Israel, he must at least have belonged to Israel from that time. Rather may it be assumed that a tradition was extant con­cerning further wars after the deliverance of Debir; of which the later redactor of judges knew little more than the fact. The schematic reference in Judges iii. 7 11 thus explains itself. The name of his adversary Chushan rishathaim (" twice malig­nant villain ") explains itself on the Same grounds as an artful construction; yet what name this con­struction, which need not be a pure invention, con­ceals is not known; and there is also a possibility of wars with Edom (Schrader, KAY, p. 219).

(R. Krtmar,.)

BIBLIOGRAPHY: Consult the relevant sections in the works on the history of Israel (under ARAB; 1aRALL, HIercsT oil), especially R. Kittel, Oexhiehte dee Volkea Israel, ii. 81 82, Goths, 1909; and the a0etlOna in the oommentaAse on Joshua and Judges dealing with the passage, cited, particularly the works of Moose and Budd. on Judges.