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RELIGIOUS ENCYCLOPEDIA

Higher Life (Chicago, 1890); Things of the Mind (1894); Means and Ends of Education (1895); Songs, chiefly from the German (1895); Thoughts and Theories of Life and Education (1897); Opportunity and other Essays (1900); Aphorisms and Reflections (1901); God and the Soul (New York, 1901); Religion, Agnosticism and Education (Chicago, 1902); Socialism and Labor (1902); Glimpses of Truth (1903); The Spalding Year Book (1905); Religion and Art, and Other Essays (1905).

SPALDING, MARTIN JOHN: Roman Catholic; b. near Lebanon, Ky., May 23, 1810; d. at Baltimore, Md., Feb. 7, 1872. He was graduated from St. Mary's College, Lebanon, Ky., 126; studied the ology in St. Joseph's Seminary, Bardstown, 1826-30; completed his course in the Propaganda College in Rome, where he was ordained priest Aug. 13, 1834; was pastor of the cathedral at Bardstown, Ky., 1834 1838, 1841-48; president of St. Joseph's Theological Seminary, Bardstown, 1838-40; pastor of St. Peter's Church, Lexington, Ky., 1840-41; coadjutor bishop of Louisville, Ky., 1848-50; bishop 1850-54; arch bishop of Baltimore from 1864 till his death. He founded The Catholic Advocate, Louisville, in 1835, and was connected with it until 1858; The Louisville Guardian in 1858; was main promoter of the Catho lic Publication Society and Catholic World, both New York City. While coadjutor bishop, he estab lished a colony of Trappist monks at Gethsemane, near Bardstown, Ky., and a house of Magdalena in connection with the Convent of the Good Shepherd, and while bishop of Louisville he built a magnificent cathedral in that city. In 1857 he founded the American College in Louvain. Spalding was the author of D'Aubigne's History of the Great Re; orma tion in Germany arid Switzerland Reviewed (Balti more, 1844; subsequently enlarged and reissued as History of the Protestant Reformation in Germany and Switzerland ; and in England, Ireland, Scotland, the Netherlands, France, and Northern Europe, 2 vols., Louisville, 1860); Sketches of the Early Catholic Missions in Kentucky, 1787-1827: . . . Compiled from authentic Sources, with the Assistance of . . . S. T. Badin (1844); Lectures on the General Evidences of Catholicity (1847); Life, Times, and Character of the Right Rev. B. J. Flaget (Louisville, 1852); Mis ceLlanea: comprising Reviews, Lectures, and Essays on Historical, Theological, and Miscellaneous Sub jects (1855); and edited, with introduction and notes, Abby J. E. Darras' General History of the Catholic Church (4 vole., New York, 18656).

BIBLIOGRAPHY: J. L. Spalding, Life of Archbishop Spalding of Baltimore, New York, 1872; T. O'Gorman, in American Church History Serves, ix. passim, ib. 1895.

SPANGENBERG, spang'en-berx, AUGUST GOTTLIEB: Bishop of the Unity of the Brethren; b. at Klettenberg (34 m. e. of GSttingen) July 15, 1704; d. at Herrnhut Sept. 18, 1792. In 1717 he entered the cloister school of Ilfeld and in 1722 the University of Jena. Here he became amanuensis of Johannes Franciscus Buddeus (q.v.), whose house was a center of Pietism, through whose influence his entire life was transformed, and he resolved to study the ology. In 1725 his development underwent a new change as he was attracted by a circle of mystical separatists and afterward by Gichtelianism (see XL-3

Spalding fSpangenberg

GICHTEL, JOHANN GEORG), but after the death of Johann Otto Gliising, the leader of the Gichtelians, in 1727, and his first contact with the Herrnhuters, he regained the simple faith of the Bible and the Church. In the summer of 1728 Zinzendorf sojourned at Jena advocating his movement, and soon gathered a circle of Pietistic students, among whom Spangenberg took a leading position. In 1729 Spangenberg took his master's degree and delivered philological and philosophical lectures, but his whole heart was with the movement of Zinzendorf, with whom his relations became most intimate, especially after a visit to Herrnhut (Apr. 21-28, 1730). He continually took part in the affairs of the community, and Zinzendorf at various times claimed him as collaborator. In spring, 1732, however, Spangenberg accepted a call to Halle as adjunct in the theological facr;tlty and assistant in the orphans' home, but did not sever his connection with Herrnhut. By his attempts to connect himself with a circle of Pietistic citizens of separatistic tendencies, he became involved in a conflict with his superiors. Early in 1733 he was called before a series of conferences of officers of the orphans' home, it being considered a duty of the teachers to conform with the principles and practise of the church. Spangenberg was finally deposed and left the city on Apr. 4, 1733. With his dismissal the rupture between the movement of Zinzendorf and the Halle movement became complete.

Spangenberg then formally joined the Brethren. Immediately after his dismissal. from Halle Zinzendorf made him his assistant and entrusted him with various diplomatic missions :in connection with his plans of colonization. Spangenberg brought colonists to Copenhagen and made the contracts in 1733, superintended the beginnings of the colony on the Savannah river (1735), and finally turned to Pennsylvania in order to care for the Schwenckfeldians (1736-39) who had emigrated under the protection of the Moravian Brethren. The time from 1739 to 1744 Spangenberf; spent in his native country. During this stay in his native country he had opportunities to show his talent for organization. He organized the Brethren in England and founded in London an auxiliary society for mission work, the Society for the Furtherance of the Gospel among the Heathen (1741). But his best work was achieved in America. In 1744 the synod of Marienborn appointed him bishop and entrusted to him the supervision of the work in America,. Here two settlements of the Brethren were founded in Bethlehem and Nazareth, large areas of land were purchased, in New York and Philadelphia congregations were formed, while preaching-stations and schoolhouses were scattered all over the country. The financial difficulties which arose were solved by Spangenberg through the peculiar organization at Bethlehem, the so-called " common economy," according to which all work was done in the interest of the whole community, which in its turn provided for the needs of individuals. Spangenberg returned in 1749 to Europe, but in 1751 he resumed his work in America and founded a second great complex of colonies in North Carolina. In 1762 he again left America and made his permanent abode in Germany.