MARGRETH, JOHANN JAKOB: German Roman Catholic; b. at Hamburg May 29, 1873. He was educated at the University of Munster (1892-94, 1900-01) and the Gregorian University, Rome (1894-1900), studying philosophy from 1892 to 1896 (Ph.D., Gregorian University, 1896) and theology from 1896 to 1900 (D.D., Gregorian University, 1900). After being a theological tutor in the dioceses of Osnabrück (1900-02) and Hildesheim (1902-03), he became privat-docent for apologetics at Münster in 1903. Three years later he was appointed to his present position of professor of moral theology at the Seminary of Mainz. He has written Das Gebetsleben Jesu Christi des Sohnes Gottes (Munster, 1902).

MARHEINEKE, mar-hai'n6-ke (until 1823 MARHEINECKE), PHILIPP KONRAD: German Protestant theologian; b. at Hildesheinl (21 m. s.s.e. of Hanover) May 1, 1780; d. at Berlin May 31, 1846. After completing his theological education at Göttingen he became lecturer there, and in 1805 was appointed professor extraordinary and second university preacher at Erlangen. Two years later he was called as professor to Heidelberg, where he remained until he went to Berlin in 1811. His pretentiousness and bombastic style rendered him unpopular with his colleagues, nor were his sermons at the Dreifaltigkeitskirche, where he preached after 1820 as the colleague of Schleiermacher, well received. He began his literary career with his Universalkirchenhistorie (Erlangen, 1806) and with his Allgemeine Darstellung des theologischen Geistes der kirchlichen V erfassung and kanonischen Rechtwissenschaft in Bezug auf die

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Moral des Christenthums und die ethische Denkart des Mittelalters (Nuremberg, 1807). To this same period belongs his Christliche Predigten zur Bolebung des Gefuhls furs Schone and Heilige (Erlangen, 1805). His general history of the church was overladen with philosophy, but a better reception was accorded to his Geschichte der deutschen Reformation (2 vols., Berlin, 1817). Marheineke was the first to make a scientific study of symbolics, his works on this subject being Chrisuiche Symbolik (3 vols., Heidelberg, 1810-14), Institutiones symbolicce, dodrinarum Catholicorum, Protestantium, Socinianorum, Ecclesice Grtecce, minorumque societatum Christianorum summam et diserimina exhibentes (Berlin, 1812) and his lectures on Christliche Symbolik (1848). His works are marked by an extravagant admiration of Protestantism and of Luther. In his Grundlegung der Homiletik (Hamburg, 1811) he deduced all homiletics from the eternal concept of sacrifice and advocated spiritual asceticism, while in briefer writings he made a revival of ecclesiastical life conditional upon the acceptance of a new creed, and pleaded for a more general emphasis on dogma.

The obscurity enveloping Marheineke's thought was dissipated by Hegelianism, and he became one of the leaders of the Hegelian school, writing in this spirit Vorlesungen caber die Bedeutung der hegelschen Philosophie in der christlichen Theologie (Berlin, 1842). Long before, in his Christliche Dogmatik (1819) and his Lehrbuch des christlichen Glaubens and Lebens (1823), he had endeavored to develop the external form of religion to a speculative science, regarding the principle of dogmatics as the immediate consciousness of God or as the reason which solves all mysteries in virtue of its knowledge of God and its identity with the idea. The stages of the development of religion were three: the religion of fancy and opinion in paganism; the religion of reflection and recollection in Judaism; and the religion of revelation or the spirit in Christianity. The basal mystery of all religions and ages, even of nature herself, is the Trinity. The undifferentiated substance is the Father; the eternal outgoing of God from himself, the inward selfdifferentiation of substance and subject, is the Son; and the Holy Ghost reconciles the differentiations between the Father and the Son, thus restoring their unity. In his System der theologischen Moral (Berlin, 1847) Marheineke's dogmatics reached its fullest development. The cleavage of the Hegelian school was at first greeted by him as a proof of energy, but the Leben Jesu of Strauss was a bitter blow to him, the unceasing opponent of rationalism. In his System der christlichen Dogmatik (Berlin, 1847) he replied to Strauss, holding that Christ was the central figure in the history of the world and that Strauss, by his identification of the Godman with humanity, had confused the center with the circumference. Unfavorable in the extreme to the philosophy of Kant, Marheineke approved of the earlier teachings of Schelling, although for his later views he had only the antipathy which he expressed in his Zur Kritik der schellingschen 0, fenbarungsphilosophie (Berlin, 1843). Marheineke became in his closing years a representative of free- thinking piety, holding that the principle of the Evangelical church was that because a thing was true it was in the Bible, not that because a thing was in the Bible it was true.

Marheineke collaborated on the Studien edited by C. Daub and F. Creuzer (Frankfort, 1805-11) and on B. Bauer's Zeitschrift für spekulative The ologie (Berlin, 1836-38), edited Hegel's Vorlesungen caber die Philosophie der Religion (Berlin, 1832) and, with T. W. Dittenberger, C. Daub's PhiloSoph iSche and theologische Vorleaungen (7 vols., 1838 1841). His own theological lectures were edited by S. Matthies and W. Vatke (4 vols., Berlin, 1847 1849).

(G. Frank†.)

Bibliography: K. G. Bretschneider, Theologische Syetena von Schleiermacher, Marheineks, Hase, Leipsic, 1828; A. Weber, Le Systlme dogmatique de Marheineke, Strasburg, 1857; ADB, x7- 338.