Thamer, Theobold-Three Taverns
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THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Thamer, Theobold- Three Taverns by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 Thamer, Theobald a theological agitator in the time of the Reformation in Germany. He was a native of Rossheim, in Alsace, and studied at Wittenberg under Luther and Melancthon, taking the degree of master in 1539. He had been supported while a student by the landgrave Philip of Hesse, who wished to train the youth for service in his employment; and after a time spent as professor of theology at Frankfort-on-the-Oder, Thamer responded to the landgrave’s call and became professor and preacher at Marburg. To the chagrin of his prince, however he showed himself a rigid Lutheran, whose influence was directly opposed to the compromises which Philip hoped to bring about between the contending evangelical factions. In the Smalcald war Thamer served in the field as a chaplain. He there saw reason to lose faith in the cause of the Reformation, and to discover the occasion of all the troubles of the situation in the Lutheran doctrine of justification; and on his return to Marburg he assailed that doctrine in the pulpit and the lecture room. He emphasized the ethical side of Christianity, and separated it from the doctrinal side, thus gradually coming to occupy rationalistic ground. The government dealt with him mildly, at first transferring him to Cassel, and then entering into extended negotiations with him; but as he persisted in disturbing the peace of the Church, he was dismissed from all his offices Aug. 15, 1549. He secured a position as preacher at Frankfort-on-the- Main, whence he continued to asperse the Lutheran doctrines, until he exhausted the patience of his new patrons. He then turned to the landgrave with the offer to defend his views before competent judges, and he actually visited Melancthon, Gresser, Schnepf, and Bullinger. No settlement was reached in their discussions, however, and Thamer was dismissed from the dominions of Hesse. He went to Italy and in 1557 entered the Romish Church. In time he was made professor of theology at Freiburg. He died May 23, 1569. See Neander, Theobald Thamer, etc. (Berl. 1842); id. Hist. of Dogmas, p. 631; Pestalozzi, Bullirger, p. 461 sq.; Schenkel, Wiesen d. Protestantismus, 1, 144 sq.; Hochhuth, De Th. Thameri Vita et Scriptis (Marb. 1858), and the article in Niedner’s Zeitsch. hist. Theologie, 1861, No. 2. Herzog, Real-Encyklop. s.v. Tham’natha (hJ qamnaqa>; Vulg. Thamnata), one of the cities of Judea fortified by Bacchides after he had driven the Maccabees over the Jordan (1 Macc. 9:50); no doubt an ancient TIMNATH, possibly the present Tibneh, half- 3 way between Jerusalem and the Mediterranean. Whether the name should be joined to Pharathoni, which follows it, or whether it should be independent, is a matter of doubt. SEE PHARATHON. Thane, Daniel a Presbyterian minister, was born in Scotland and received his classical education at Aberdeen. After, coming to America, he entered the Princeton Theological Seminary, from which he graduated in 1748. He was ordained by the New York Presbytery and installed pastor at Connecticut Farms, N.J., Aug. 29, 1750. In 1754 he was sent by the Synod of New York to Virginia and the Carolinas. Ramsey, in his History of South Carolina, says that he preached on the fork of Broad and Saluda rivers, where there were only six families. These were driven away by the Indians between the years 1755 and 1763, but they returned and set up congregations, served in aftertimes by Dr. Joseph Alexander and others. In 1808 there was a flourishing congregation, with a meetinghouse on the spot where Thane preached, in 1754, under a tree. He was dismissed in 1757, and left at liberty to join the Presbytery of Newcastle or Lewes. He was settled in the united congregations of Newcastle and Christina Bridge, where he remained until 1763, when the pastoral relation was dissolved. He died soon after. Dr. Hosack, in his Memoir of DeWitt Clinton, says that this eminent man was under Thane’s tuition, and that he was minister of New Windsor, N.Y. (W. P. S.) Thank-offering (hd;woT hbiz,, <032229>Leviticus 22:29; or briefly hd;woT, <142903>2 Chronicles 29:3; <195613>Psalm 56:13; <241726>Jeremiah 17:26; literally praise or thanksgiving, as often rendered), a variety of the peace-offering (hence the full expression µymæl;V]hi tdiwoT hbiz, , <030713>Leviticus 7:13, 15), the other two kinds being the votive offering, specifically such (rd,ne hbiz,), and the ordinary free-will offering (jbz, hb;d;n]). As its name implies, it was a bloody or animal sacrifice, and its specific character was the praise which it embodied towards God. Like all the other divisions of the peace-offering, it was entirely voluntary, being placed in the light of a privilege rather than a duty. It is intimately associated with the “meat-offering” (q.v.). The nature of the victim was left to the sacrificer; it might be male or female, of the flock or of the herd, provided that it was unblemished; the 4 hand of the sacrificer was laid on its head, the fat burned, and the blood sprinkled as in the burnt-offering; of the flesh, the breast and right shoulder (the former of which the offerer was to heave and the latter to wave) were given to the priest; the rest belonged to the sacrificer as a sacrificial feast (<461018>1 Corinthians 10:18), to be eaten, either on the day of sacrifice or on the next day (<030711>Leviticus 7:11-18, 2934), except in the case of the firstlings, which belonged to the priest alone (<032320>Leviticus 23:20). The eating of the flesh of the meat-offering was considered a partaking of the table of the Lord;” and on solemn occasions, as at the dedication of the Temple of Solomon, it was conducted on all enormous scale, and became a great national feast, especially at periods of unusual solemnity or rejoicing; as at the first inauguration of the covenant (<022405>Exodus 24:5), at the first consecration of Aaron and of the tabernacle (<030918>Leviticus 9:18), at the solemn reading of the law in Canaan by Joshua (<060831>Joshua 8:31), at the accession of Saul (<091115>1 Samuel 11:15), at the bringing of the ark to Mount Zion by David (<100617>2 Samuel 6:17), at the consecration of the Temple, and thrice every year afterwards, by Solomon (<110863>1 Kings 8:63; 9:25), and at the great Passover of Hezekiah (<143022>2 Chronicles 30:22). In two cases only (<072026>Judges 20:26; <102425>2 Samuel 24:25) are these or any other kind of peace-offering mentioned as offered with burnt-offerings at a time of national sorrow and fasting. Here their force seems to have been precatory rather than eucharistic. The key to the understanding of this is furnished by Hengstenberg: “To give thanks for grace already received is a refined way of begging for more.” As prayer is founded on the divine promise, it “may be expressed in the way of anticipated thanks.” Among thank-offerings, in the most extensive sense, might be reckoned the presentation of the first-born (<021312>Exodus 13:12, 13); the first-fruits, including the fruit of all manner of trees, honey, oil, and new wine (<032310>Leviticus 23:10-13; <041812>Numbers 18:12; <130929>1 Chronicles 9:29; <161037>Nehemiah 10:37;. <143205>2 Chronicles 32:5); the second tithe (<051217>Deuteronomy 12:17, 18; 14:23); and the lamb of the Passover (<021203>Exodus 12:3-17). Leaven and honey were excluded from all offerings made by fire (<030211>Leviticus 2:11); and salt was required in all (2, 13; <410949>Mark 9:49; <510406>Colossians 4:6). So also the Hebrews were forbidden to offer anything vile and contemptible (<052318>Deuteronomy 23:18; <390107>Malachi 1:7, 8). SEE PEACE OFFERING. 5 Thanksgiving the act of giving thanks or expressing gratitude for favors or mercy received. It implies, according to Dr. Barrow (Sermons, 1, ser. 8,9), (1) a right apprehension of the benefits conferred; (2) a faithful retention of benefits in the memory, and frequent reflections upon them; (3) a due esteem and valuation of benefits; (4) a reception of those benefits with a willing mind, a vehement affection; (5) due acknowledgment of our obligations; (6) endeavors of real compensation, or, as it respects the Divine Being, a willingness to serve and exalt him; (7) esteem, veneration, and love of the benefactor. The blessings for which we should be thankful are (1) temporal, such-as health, food, raiment, rest, etc.; (2) spiritual, such as the Bible, ordinances, the Gospel and its blessings, as free grace, adoption, pardon, justification, calling, etc.; (3) eternal, or the enjoyment of God in a future state; (4) also for all that is past, what we now enjoy, and what is promised; for private and public, for ordinary and extraordinary blessings; for prosperity, and even adversity, so far as rendered subservient to our good. The obligation to this duty arises (1) from the relation we stand in to God; (2) the divine command; (3) the promises God has made; (4) the example of all good men; (5) our unworthiness of the blessings we receive; (6) the prospect of eternal glory.