THE NEW SCHAFF-HERZOG ENCYCLOPEDIA

RELIGIOUS KNOWLEDGE

KM BRACING

BIBLICAL, HISTORICAL, DOCTRINAL, AND PRACTICAL THEOLOGY AND BIBLICAL, THEOLOGICAL, AND ECCLESIASTICAL BIOGRAPHY FROM THE EARLIEST TIMES TO THE PRESENT DAY

Based on the Third Edition of the Realencyklopadie Founded by J. J. Herzog, and Edited by Albert Hauck

PREPARED BY MORE THAN SIX HUNDRED SCHOLARS AND SPECIALISTS UNDER THE SUPERVISION OF SAMUEL MACAULEY JACKSON, D.D., LL.D. (Editor-in-Chief)

WITH THE ASSISTANCE OF CHARLES COLEBROOK SHERMAN AND GEORGE WILLIAM GILMORE, M.A. (Associate Editors)

AND THE FOLLOWING DEPARTMENT EDITORS CLARENCE AUGUSTINE BECKWITH, D.D. JAMES FREDERIC McCURDY, PH.D., LL.D. (Department of Systematic Theology ) (Department of the Old Testament) HENRY KING CARROLL, LL.D. HENRY SYLVESTER NASH, D.D. (Department of Minor Denomination!) (Department of the New Testament) JOHN THOMAS CREAGH, D.D. ALBERT HENRY NEWMAN, D.D., LL.D. (Department of Liturgies and Religious Orders) (Department of Church History) (VOL. I.) FRANK HORACE VIZETELLY, F.S.A. JAMES FRANCIS DRISCOLL, D.D. (Department of Pronunciation and Typography) (Department of Liturgies and Religious Orders) (VOLS. II. TO XII.)

Complete in twelve Uolumee

FUNK AND WAGNALLS COMPANY NEW YORK AND LONDON JAN 6 1909

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[Printed in the United States of America] Published May, 1908

~\\ Athanasius Athenagroras THE NEW SCHAFF-HERZOG 346 he got over bis concealed dread of the term homo- ATHEISM: A term employed with some variety nusios, though without giving up the assimilation of connotation. Sometimes it is taken purely neg of ovaia and hypostasis, as to which he was evi atively and applied to every point of view which dently uncertain in the "Orations." In fact, his la does not distinctly assert the existence of God, or ter homoousios is scarcely distinguishable from mono- Different it.order In the this life in application view of his itclaims is broad upon ousios, and the earlier homoios [les ousias] no longer sufficed him. If we ask the origin of this change Uses of the enough to include not only such sys- between 339 and 348-352, it will be obvious that Word. terns as Agnosticism and Secularism we can not neglect to think of his sojourn in the (qq.v.), but even that simple forget- West from 339 to 346, and his intercourse with fulness of God which is commonly known as " prac Marcellus. Further evidences of development tical atheism." Sometimes, on the other hand, it may be found in bis teaching as to the manhood of is given a distinctly positive sense, and made to Christ. If, however, his change of attitude to designate the dogmatic denial of the existence of ward the Homoousians, his condemnation of Basil God. Even when it is so understood, however, it of Ancyra, etc., show that he was capable of de has a wider and a narrower application, dependent velopment, it need not be taken as a reproach. on the meaning attached to the term " God," the He knew better than many of his contemporaries denial of which constitutes its differentiation. In how to separate the fact, as to which he never its narrowest sense, it is confined to those theories wavered, from the formulas employed to describe which deny the existence of all that can be called it; his convictions were fixed early , but to the end of God, by whatever extension or even abuse of that his life he never obstinately asserted the complete term. In this sense it stands over against Panthe ness of the phrases he had chosen to express them. ism or Fetishism, as truly as over against Theism; Through evil report and good report, through the and takes its place alongside of this whole series of many changes of a long and eventful career, he terms as designating a distinct theory of the uni maintained indisputably his title to the respect verse. In its widest sense, on the contrary, it re which we give to love of truth and honesty of ceives its definition in contrast with, not a vague mind. (F. Loofs.) notion of the divine, but the specific conception of Theism, and designates all those systems, differing Bibliography: The Benedictine ed. of the works was printed in 4 vols., at Padua, 1677; again at Paris, 1699, ed. B. largely in other respects, which have in common de Montfauoon; in MPG, xxv-xxviii; and in A. B. Cail- that they are antagonistic to a developed Theism. lau. Patres A-postolici, xxx— xxxii, Paris, 1842-43. The In this application, Atheism is synonymous with dogmatic treatises are accessible in the ed. of J. E. Thilo, Antitheism, and includes not only Pantheism (q.v.), Leipsic 1853. Editions or translations of selected works are: Historical Tracts and Treatise* in Controversy with but even Polytheism, and, with some writers, Deism the Arians, in Library of the Fathers, viii, ix, xiii, and itself, — all of which fail in some essential elements xxviii. 1843; Contra Qentes, ed. H. von Hurler, in CoUectio of a clear Theism. Most commonly the term is opnsculorum sanctorum patrum, xliv, Innsbruck* 1874; Select Treatises, transl. by J. H. Newman, 2 vols., Lon employed by careful writers either in its narrowest don, 1881; Historical Writings ed. from the Benedictine sense, or else in the somewhat broadened sense of Text, by W. Bright. Oxford. 1881; Dialogue of Athanasius the denial of a personal God. Between these two and Zacchams. ed. F. C. Conybeare, in Anecdota Oxoniensia, definitions choice is not easy. All depends on our part 8, ib. 1882; Orations Against the Avians, ed. W. Bright, with a life, ib. 1873, reissued in Ancient and definition of God, and what we are prepared to Modern Library of Theological Literature, 1887; Select admit to involve recognition of him. From the Writings and Letters, transl. with prolegomena, in NPNF, point of view of developed Theism all that can be iv; and De Incarnatione Verbi Dei, transl. with notes by thought God is denied when a living personal God, T. H. Bindley, London, 1903. Especially noteworthy is the edition of the long lost Festal Letters, by W. Cure ton the creator, preserver, and governor of all things from a Syriac manuscript, London, 1853, Eng. transl. by is disallowed; it is inevitable, therefore, that from H. Burgess, Oxford, 1854. His life, from early sources, the standpoint of Theism, Atheism should tend to is in A8B, Hay, i, 186-258, cf. 756-762 and vii, 546- 547; consult the biographies by P. Barbier, Paris, 1888; receive one of its more extended connotations. It R. W Bush, London, 1888; and H. R. Reynolds, ib. may be truer to the historical sense of the term, 1889 (" lucid and able ")• For his writings and teaching however, to take it in its narrowest sense and to consult J. A. Moehler, Athanasius der Qrosse und die treat it as designating only one of the Antitheistic Kirche seiner Zeit, Mains, 1844 (Roman Catholic); H. ' Voigt, Die Lehre des Athanasius, Bremen, 1861; F. Boeh- theories, and as standing as such alongside of the ringer, Athanasius und Arius, oder der erste grosse Kampf others, from which it is differentiated in that it der Orthodoxie und Heterodoxie, Stuttgart, 1874 (Protestant, denies the validity of the notion of God altogether, in his familiar series); E. Fialon, St. Athanase, fctudt lit- while the others allow the possible or actual existence ttraire, Paris, 1877; L. Atzberger, Die Logoslehre des Athanasius, ihre Oegner und Vorlaufer, Munich, 1880; of the divine in one or another sense of that term. Q. A. Pell, Lehre des Athanasius von der Sunde, Passau, The question which has been much discussed, 1888 (Roman Catholic, " difficulties not always faced "); whether Atheism is possible, depends for its solu W. Bright, Lessons from the Lives of Three Great Fathers, New York, 1891; P. Lauchert, Die Lehre des heiligen tion very much upon its definition. That negative Athanasius, Leipsic, 1895; K. Hoss, Sludien uber Schrift- Atheism, especially in the form of " practical athe tum und Theologie des Athanasius, Freiburg, 1899; ism," is possible, is evident from its persistent ap Harnack, Dogma, passim (consult Index), 7 vols., Bos pearance in the world. Whether men may be ton, 1895-1900 (important, very detailed); L. L. Paine, Critical History of the Evolution of Trinitarianism, Boston , totally ignorant of God or not, they certainly can 1900 (brilliant, deals with the position of Athanasius very completely ignore him. And if the great respecting homoousianism); W. F. Fraser, A Cloud of atheistic systems like Buddhism and Confucianism Witnesses to Christian Doctrine, third series, Against have not been able to preserve the purity of Arianism, part 1, St. Athanasius, London, 1900; L. H. Hough, Athanasius; the Hero, Cincinnati, 1906. their Atheism, no more have the great theistic Athanasius 347 RELIGIOUS ENCYCLOPEDIA Athenagoraa systems — Mohammedanism, Judaism, Christianity other, with the increasing social unrest; and Athe itself — been ablefrom to among eliminate their " practical adherents. atheism It is " ism found expression through a scries of great sys tems — Positivism, Secularism, Pessimism, Socialism. The Possi- equally idle to deny the possibility of The doctrine of Evolution (q.v.), which was given bility of positive Atheism in its wider sense, in scientific standing by Darwin's Origin of Species Atheism, the face of the great part which has (1859), became almost at once the prime support been played in the world by the var and stay of the atheistic propaganda. In every ious forms of Pantheism, which not only underlies department of thought " evolution " is supposed whole systems of religion but is continually inva to account for everything, while itself needing no ding with its leaven the most austere and complete accounting for. Men as widely unlike in every systems of Theism. It is only in its narrowest sense, thing else as Feuerbach, Strauss, Flourens, Czolbe, in which it is the denial of all that is called God or Duehring, Vogt, Buechner, Moleschott, Mailander, that is worshiped, that the possibility of Atheism Haeckel, Nietzsche, have united in a common proc can be brought into question, and then only when lamation of dogmatic Atheism; and probably in no we regard it, not in its outward expression, but in period since the advent of Christianity has positive the most intimate convictions of the heart. No Atheism been proclaimed with more confidence or one can doubt that portentous systems of reasoned accepted more widely. Atheism have flourished in the bosom of the most Benjamin B. Warfield. advanced culture. As little can it be denied Bibliography: R. Flint, AntitheisHc Theories, Edinburgh, that, among the backward races, a very low order 1880 (gives literature in Appendix 4); J. Beat tie, Evi of religious conception may sometimes be discov dences of the Christian Religion. 2 vols., Edinburgh, 1786 (contains a bibliography); J. Buchanan, Fqith in God and ered. It may well be contended, however, that Modern Atheism Compared, Edinburgh, 1855; Modern even the most thoroughly compacted system of Atheism under its Forms of Pantheism, Materialism, Secu atheistic thought only overlies and conceals an in larism; Development and A atural Laws, Boston, 1856; stinctive and indestructible " sense of the divine," Paul Janet, Le Materialisms contemporain, Paris. 1864; Felix Dupanloup, L'AthHsme et le peril social, Paris, just as the most elaborated system of subjective 1866; E. Meric, Morale et athtisme contemporaine, Paris, idealism only insecurely covers up an ineradicable 1875; J. S. Blackie, Natural History of Atheism, London, realism; and that it is this innate " sense of the 1877 (keen and discriminating); J. Cairns, Unbelief in the Eighteenth Century, London, 1881; E. Naville, Le Pen divine " which we see struggling in the conceptions Celeste, Geneva, 1865, Eng. transl.. Modern Atheism or the of low savages to express itself in the inadequate Heavenly Father, London, 1882 (philosophical); F. W. forms which alone a low stage of culture can pro Hedge, Atheism in Philosophy, Boston, 1884; W. H. Mul vide for it. If this is all that is meant, Atheism is, lock. Atheism and the Value of Life, London, 1884; H. H. Moore, Anatomy of Atheism in the Light of the Laws of no doubt, a condition impossible to man. Man Nature, Boston, 1890; A. Egger, Der Atheismus, Einsiedeln, differs from the lower creations, not in being less 1901 (evangelical); F. le Dantee, L'Athlisme, Paris, 1906. dependent than they, but in being conscious of his dependence and responsibility; and this conscious ATHENAGORAS, ath"e-nag'o-ras: Reputed ness involves in it a sense of somewhat, or better, author of two Greek treatises of the time of the some one, to which he is thus related. The expli Antonines, one on the resurrection, the other an cation of this instinctive perception into an ade apology for the Christians. He is entirely unknown quate conception is a different matter; and in this to the tradition of the Church. Eusebius, Jerome, explication is wrapped up the whole development and their successors are silent, and, as the survey of the idea of God. But escape from the appre which Eusebius gives of the apologetic literature hension of a being on whom we are dependent and of the second century is very complete, his silence to whom we are responsible is no more possible could not fail to attract attention. Very early the than escape from the world in which we live. God existence of an apologist of the name was doubted is part of our environment. and the work was ascribed to Justin (cf. Baronius, The history of reasoned Atheism is as old as the Annates, ii, ad an. 179, chap, xxxix). This suppo history of thought. There can be no right think sition, however, is from internal reasons untenable. ing unless there be thinking, and it is incident to The first testimony, and the only one from the thinking among such creatures as men third century, to the existence of the apology and History of that some may think awry. In all the name of its author, is a quotation by Methodius, Atheism, ages, accordingly, the declaration has found (1) in the ancient Bulgarian translation found its verification that those who (ed. Bonwetsch, i, 293); (2) in Epiphanius, Har., have not liked to retain God in their knowledge he lxiv, 20, 21; (3) in Photius, Bibl. cod. 234 (cf. Athe- has given over to a reprobate mind. India and nagoras, Supplicatio, xxiv, p. 27 B). Certain notices China both early gave birth to gigantic atheistic by an unknown scribe {Cod. Barocc. 142, fol. 216) systems. The materialism of classical antiquity quoting from the " Christian History " of Philippus found its expression especially in the Atomists — Sidetes (early in the fifth century) state that Athe- Democritus, Epicurus, Lucretius. The unbelief of nagoras was an Athenian by birth, and first director the eighteenth century ran to seed in the French of the catechetical school of Alexandria; he lived Encyclopedists — De la Mettrie, D'Holbach, Diderot, in the time of Hadrian and Antoninus Pius; like Lalande — and embodied itself in that Systeme de Celsus, he was occupied with searching the Scrip la Nature which Voltaire called the Bible of Athe tures for arguments against Christianity, when he ism. In the nineteenth century the older mate was suddenly converted. Most of these notices, rialism strengthened itself by alliance, on the one however, are palpably erroneous. Yet, in spite of hand, with advancing scientific theory, and, on the the entire absence of tradition and the close resem ■