[Image]  [Hi-Res Image]

Page 317

Finney's preaching reached all classes, but especially lawyers and educated men, notably in Rochester and other towns of western New York. During the first twelve years of his ministry he wrote no word of his sermons and often went into the pulpit without knowing the text from which he would preach; he ascribed his speech to the suggestion of the Holy Spirit (Autobiography, p. 95).

As a teacher at Oberlin, Finney's influence was also great. He was an original thinker and very positive in,his convictions. His Lectures on Systematic Theology (2 vols., Oberlin, 1846; new ed., by J. H. Fairchild, 1878) define his theological position. He held to the plenary ability of the sinner to repent, the voluntary and total moral depravity of the unregenerate man, the necessity of a radical change of heart through the truth by the agency of the Holy Spirit, and the sufficiency of the vicarious atonement for the needs of all mankind. He regarded happiness as the chief aim, and explained regeneration (which he did not clearly distinguish from conversion) to consist of an act of the will, rather than an act of the Holy Spirit. He exerted a shaping influence over the minds of his students; and his theology, in a modified form, had a wide acceptance in his own denomination. His works, bide the Lectures on Theology already mentioned, were Lectures on Revivals (Boston, 1835; many later editions); Lectures to Professing Christians (Oberlin, 1836); and Sermons on Important Subjects (New York, 1839).

D. S. SCHAFF.

BIBLIOGRAPHY: Memoirs of Charles G. Finney, being an Autobiography, New York, 1876. His life was written also by G. F. Wright, Boston, 1891; and A. M. Hills, Cincinnati, 1902. Consult also F. G. Beardsley, Hiet. of American Revivals, pp. 118-152, New York, 1904.

FINNIAN, SAINT, OF CLONARD : The chief of the " second order of Irish saints "; b. in Leinster; d. at Clonard (in the southwest corner of County Meath, about 30 miles from Dublin) Dec. 12, c. 550. He is said to have visited Tours, to have spent several years in study at Menevia (St. David's) in Wales, and to have become acquainted there with David, Gildas, and Cadoc. He founded many monasteries and churches in his native land, of which Clonard (founded about 520) became the most famous of all the great Irish schools of the sixth century. Scholars came there from all parts of Ireland and their number is said to have reached three thousand. Finnian acquired the title of " tutor of Erin's saints " and certain of his disciples, chosen by him and including Brendan, Ciaran of Saigir, Ciaran of Clonmacnoise, and others with himself were known as the " twelve apostles of Ireland."

BIBLIOGRAPHY: ASB, March, ii. 445-447; C. do Smedt and J. de Backer, 'Acts Sanctorum Hibernia, pp. 189-210, Edinburgh, 1888; Lanigan, Eccl. Hist., i. 464-489; ii. 2122; Whitley Stokes, Lives of Saints from as Book of Lismore, pp. 75-83, 222-230, 342-346 Oxford, 1890; J. Healy, Insula eanctorum, pp. 188-208, Dublin, 1890; DNB, xix. 39-41,

FINNIAN, SAINT, OF MOVILLE: Irish saint of the " second order "; d. at Moville (at the head of Strangford Lough, 10 m. e. of Belfast), Sept. 10, c. 579. He is said to have been of a noble family, living

near Strangford Lough. After studying in his own land, he went to Candida Casa in Galloway (see NINIAN, SAINT), then to Rome. Returning to Ireland he founded the monastery at,Moville about 540. It was long a famous and prosperous school, representing North British traditions with those of Rome added, as the foundation of the other Finnian represented Welsh teachings. It is said that he brought from Rome a copy of the Vulgate and from this his disciple Columba transcribed the Psalter. Finnian then claimed the transcription because made from his book, while Columba insisted that it was his because it was his work. The dispute led to a battle and was one of the causes which sent Columba to Scotland (see COLUMBA).

BIBLIOGRAPHY: Lanigan, Eccl. Hist., ii. 25-28; J. Healy, Insula sanctomm, pp. 245-257.

FINTAN, SAINT, known also as Munnu: Irish saint; d. at Taghmon, County Wexford (10 m. w. of Wexford), 635. He was a disciple of Comgall of Bangor. Having finished his studies, he applied for admission at Iona, but was rejected by the abbot, Baithene, who said he was acting as directed by Columba. Fintan then lived at many places in Ireland, but finally settled at Taghmon, where he became the leader of the opposition in South Ireland -to the Roman Easter and other Roman customs. At the second of the two synods held to consider the matter he proposed to submit the question to the ordeal by fire and water or to a contest in miraculous power, and, when this was refused, suggested, it is said, that every one should follow hiss own conscience. Many stories are told illustrating his rugged character. He was impulsive, wilful, and combative, but also generous and faithful, and was highly venerated in Ireland and Scotland. His day is Oct. 21.

BIBLIOGRAPHY: ASB, Oct., ix. 325-342; C. de Smedt and J. de Backer. Ads sanctarum Hibernia, pp. 393-414, 489-504, Edinburgh, 1888; Lanigan, Beet. Hist., ii. 404-409; DNB, xix. 42-43; DCB, ii. 520.

FIRE-WORSHIPERS. See ZoBOABTEB, ZOIeOASTRIANISM.

FBMILIAN: Bishop of Cmsarea in Cappar docia; d. at Tarsus in GSlicia 264, while on the way to the synod in Antioch against Paul of Samosata He became bishop of Csesarea in 232 (Eusebius, Hist. eccl., vi. 26), and with Dionysius of Alexandria (q.v.) ranked as one of the most eminent churchmen of his time in the East. He was a friend of Origen (Eusebius, vi. 27), and an opponent of the Novatians (Eusebius, Hist. eccl., VI., xlvi. 3; cf. VIL, v. 1). He is especially known for his antagonism to Pope Stephen I. in the strife over baptism by heretics (see HERETIC BAPTIsm). In a long letter to Cyprian of Carthage, preserved in Latin translation among Cyprian's letters Oxxv. [lxxiv]; Eng. tranal. in ANF, v. 390-397), he emphatically maintains that heresy lacks the Spirit, and that a heretic baptism is invalid. He also speaks of the °"audacity, insolence," and " pride" of the Roman bishop, and, under cover of reference to the paschal controversies, deduces the conclusion that Rome by no means invariably appeared as the custodian