[See page image]

Page 389

Theological Seminary, 1843; became Congregational pastor at Brandon, Vt., 1844; professor of English literature, University of Vermont, 1845; of sacred rhetoric in Auburn (Presbyterian) Theological Seminary, 1852; of church history in Andover (Congregational) Theological Seminary, 1853; associate pastor of the Brick (Presbyterian) Church, New York City, 1862; professor of Biblical literature in Union Theological Seminary, New York, 1863-74; and of systematic theology, 1874-90, where he was known for the rigid logic and close compactness of his system, embodied in his Dogmatic Theology (vols. i.-ii., Worcester, 1889; vol. iii., New York, 1894). He translated from the German of Francis Theremin, Eloquence a Virtue (New York, 1850), and H. E. F. Guericke's Manual of Church History (2 vols., Andover, 1860-70); and wrote A History of Christian Doctrine (2 vols., New York, 1865) ; Homi letics and Pastoral Theology (1867); Sermons to the Natural Man (1871); Theological Essays (1877); Commentary on Romans (1879); Sermons to the Spiritual Man (1884); The Doctrine of Endless Punishment (1886); and Orthodoxy and Hetero doxy (New York, 1893).

BIBwoGP.APHY: J. De Witt, in Presbyterian and Reformed Review, vi (1895), 295-322.

SHEEHAN, PATRICK AUGUSTINE: Irish Roman Catholic; b. at Mallow (17 m. n.n.w. of Cork), County Cork, Mar. 17, 1852. He was educated at St. Colman's College, Fermoy, and at Maynooth College, and after being ordained in 1875 and being for two years attached to the mission in Exeter, was successively curate in Mallow (1877-81, 1889-95) and Queenstown (1881-89). Since 1895 he has been parish priest of Doneraile, and also canon of Cloyne since 1903. He is the author of Under the Cedars and the Stars (London, 1903) and its companion volume, Parerga (1908); Marice Corona, Chapters on the Mother of God and her Saints (2d ed., Dublin, 1902); and Early Essays and Ad dresses (London, 1906) ; also of several novels dealing with religious themes, among them The Triumph of Failure (London, 1899), My new Curate (1900), and Luke Delmege (1902).

SHEEPSHANKS, JOHN: Church of England retired bishop; b. in London Feb. 23, 1834. He was educated at Christ's College, Cambridge (B.A., 1856, in the 2d class of the theological tripos), and was ordered deacon 1857 and ordained priest in the following year. He was curate of Leeds (1857-59) ; rector of New Westminster, B. C., and chaplain to the bishop of Columbia (1859-67); vicar of Bilton, Yorkshire (1868-73); vicar of St. Margaret Anfield, Walton-on-the Hill, Liverpool (1873-93). In 1893 he was consecrated bishop of Norwich. He resigned his see in 1909. While in British Columbia, he did much missionary work among the Indians, particularly at Cariboo, and is also noteworthy as being the only English clergyman who has ever preached in the Mormon Tabernacle in Salt Lake City. He has traveled extensively in Siberia and Tibet, and at Urga saw the adoration of the Llama of Mongolia. He has writted Confirmation and Unction of the .Sick (London, 1889); Eucharist and Confession (1902);

My Life in Mongolia and Siberia (1903); and The Pastor in his Parish (1908).

BmmooHAPHY: D. W. Duthie, A Bishop in the Rough, London, 1909 (relates his experiences in British Columbia).

SHEBINAH, she-kai'nn (Talmudic Hebr., "abiding [of the divine presence]"): A post-Biblical term to express the relation of Yahweh to the world, and especially to Israel. The concept, based on the Old Testament, arose among the Palestinian and Babylonian Jews, who stressed the immanent activity of God, as opposed to the Alexandrine doctrine of a supramundane and extramundane deity. In the Targums the expressions "shekinah of Yahweh," "glory of Yahweh," and "word of Yahweh" are synonymous, and "shekinah," "glory," and "word" come to be designations of Yahweh himself. The shekinah itself is generally regarded as "resting" or " dwelling," so that the Targum of Onkelos interprets "God shall dwell in the tents of Shem" (Gen. ix. 27) as " God shall make his shekinah to dwell in the tents of Shem" (cf. the Targum on Ex. xxv. 8, xxix. 45; Num. v. 3, xi. 20, xiv. 14, xvi. 3, xxxv. 34; Deut. i. 42, xxxii. 10; Ps. xvi. 8, xliv. 10, lxxiv. 2; Hag. i. 8); but it is also said "to depart" (as in the Targum on Ex. xxxiii. 3, 5; Job xxxiv. 29; Ps. xxii. 25, xxvii. 91, xxxix. 47), "to pass by" (Ex. xxxiv. 6), "to walk" (Deut. xxiii. 14), and "to be" or "not to be" (Ex. xvii. 7; Num. xiv. 42; Deut. iv. 39). In all these passages "shekinah" stands for "Yahweh," but in other places it represents "name" (Deut. xii. 5, 11, 21), "face" (Num. vi. 25; Deut. xxxi. 17-18), and "hand" (Ex. xvii. 16). It is clear, moreover, that Onkelos did not regard the shekinah as an independent entity between Yahweh and Israel but as a name for Yahweh himself (cf. his Targum on Ex. xxxiii. 14-16, xxxiv. 9).

Talmudic and Midrashic literature gives far more material on the activity of the shekinah than does the Targum, though in all the concept of the ahekinah is the same. From the day of the erection of the tabernacle, the shekinah dwelt within, this concept of its descending and abiding doubtless being derived from the Babylonian idea of a divinity enthroned in the adytum, thus taking up its abode there for adoration, but returning, if angered, to the sky, a trait also assigned to the shekinah. After the conquest of Canaan the shekinah moved wherever the tabernacle went, finally abiding in the temple built by David and Solomon, in which it rested at the east end. At the exile it went, according to some, with the deported Jews, but according to others, returned to heaven; at all events, like the ark of the covenant, the Urim and Thummim, etc., it was not in the second temple. Nevertheless, its immanent activity in the world did not cease, so that such scholars as Ishmael hen Elisha (first century) and Hoshaiah Rabbah (early third century) could say that "the shekinah is in every place."

While the interrelation of the shekinah and mankind is represented in manifold ways, it may be said, in general, that the impious make the shekinah withdraw from earth, but the pious secure its return. Prayer, piety, worship, study of the law, perfect administration of justice, practise of virtue, and blameless joyousness bring the shekinah near, but it flees from sorrow, idleness, laughter, frivolity,