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Tichonins Tikhon THE NEW SCHAFF-HERZOG
that hear shall live " (John v. 25), refer to the first, or spiritual, resurrection, while " all that are in the tombs . . . shall come forth " (John v. 28) alludes to the second, or general, resurrection. The fifth rule, " on times," gives the mystic measure of time in the Bible either by synecdoche or by formulaic numbers. In the case of synecdoche, the three days between the death and resurrection of Christ (Matt. xii. 40) imply that the hour of his burial stands for the entire day and the preceding night, while the hour of the night at which he arose stands for the entire night and the following day, a whole day and a whole night intervening between the two parts. The "formulaic numbers" include seven, ten, and twelve, together with their squares and tenth powers. The sixth rule, " on recapitulation," affirms that what seems to be a continuation of a narrative in reality refers either to what has recently taken place or to what will occur in the future; and the seventh rule, " on the devil and his body," stresses the importance of determining in every case whether what is said concerning the devil refers to himself or to his body.
These rules were practically applied by Tichonius in his commentary on Revelation, which was preserved in manuscript in the library of the monastery of St. Gall as late as the ninth century. It has disappeared, however, and must be constructed from the extracts from it preserved by later exegetes of the Apocalypse. Here belong the five books of the commentary on Revelation by Primasius, bishop of Hadrumetum (MPL, Ixviii. 793-936); and these are supplemented in part by the ten books of the commentary of Ambrosius Autpert (q.v.), who was followed by Alcuin (MPL, c. 1086-1156) and Haimo of Halberstadt (MPL, cxvii. 937-1120), the latter serving in his turn as the source of Walafried Strabo's Glossa ordinaria (MPL, cxiv. 710-752). Cassiodorus, in his Complexiones in epistolas et Acts Anostolorum et Apocalypsin, also cites briefly from Tichonius; and Bede, in his Explanatio Apocalypsis (MPL, xciii. 130-206), explicitly cites the commentary of Tichonius on a number of passages. Jerome likewise incorporated certain passages from Tichonius in his revision of the commentary of Victorinus of Petau. The pseudo-Augustinian homilies on the Apocalypse (MPL, xxxv. 2415-52) are doDonatized extracts from Tichonius with additions from Victorinus; and all Donatism has likewise been expunged from the fragments on Rev. ii. 18iv. 1 and vii. 10-xii. 6, preserved in a Turin manuscript and edited in Spicilegium Casanense, III., i. 261-331 (Monte Cassino, 1897). One of the most important sources for a reconstruction of Tichonius' commentary is the commentary of Beatus, a Spanish presbyter of Libana (ed. H. Florez, Madrid, 1770), who wrote in 776 and united in his work the most divergent tendencies of the earlier Latin exegesis of the Apocalypse. Finally, the heterogeneous productipn entitled Etherii et Beatii advers2cs ELpandum (MPL, xcvi. 894-1030) contains not only fragments from the commentary of Tichonius, but also, to all appearance, from his De hello intestino, a fact which is the more important since the latter work is otherwise unknown. The difficulty of the reconstruction of the commentary of Tiehonius from the sources enumerated lies in the determination
which text represents in each instance not only the thoughts, but also the words, of Tichonius.
Bxsrsoannray: The " introduction " to Burkitt's ed. of " The Rules," ut sup.; F. Ribbeck, Donatua and Augustinus, pp. 198-206, Elberfeld, 1858; J. Hauasleiter, in ZKW, vii (1888), 239-257; idem, in T. Zahn, Forachungen xur Geschichte des neutestamentlichen Kanons, iv. 1-224, Leipaie, 1891; F. w. Farrar, Hist. of Interpretation, pp. 24-26, 276, 279, New York, 1886; T. Hahn, TycaniusStudien, Leipsie, 1900; M. Schanz, Geschichte der r6mischen Litteratur, iv. 350-353, Munich, 1904; w. Bousaet, in his commentary on Revelation, pp. 56-60, 65-72, 481, Gottingen, 1906; Ceillier, Auteurs sacres, v. 100-105; KL, xii. 153-156; DCB, iv. 1025-26.
TIDEMANN, JOHANN. See TIMANN.TIEFTRUNg, JOHANN HEINRICH: German theologian; b. at Stove near Rostock 1759; d. at Halle Oct. 7, 1837. He studied theology and philology at the University of Halle, became private tutor, and in 1781 rector of the town school and preacher in Joachimstal in Uckerma,rk. In 1792 he was appointed professor of philosophy at Halle. His importance lies in his works on the philosophy of religion, through which he became one of the first and most effective mediators between Kant and the theology of his time. Tieftrunk energetical-
I ly advocated the assertion of reason in the sphere of religion. Like Kant, he bases religion upon ethics. The religious objects can not be proved by theoretical reason, but by practical reason in ad vancing from the a priori law of morals to the con ditions under which alone this can be thought pos sible. Tieftrunk is firmly convinced that the moral faith established in this way is a faith based on reason. Knowledge of God obtained in this way is symbolical. To make any assertions regarding the essential being of God in view of the limitations of reason is vain; hence all speculation is to be re nounced. Tieftrunk's own contribution to this Kantian platform was to apply this rational faith to Christianity. The sole fundamental law of the religion of Jesus is love to God and neighbor; but this is identical with the religious principle of reason, "Act in accordance with the law of freedom as the su preme sanctity of the will." Prophecy, miracle, and revelation admit neither proof nor dogmatic denial. Revelation affords no new truths transcending rea son, but only sensualizes the religious truths and hastens conscious apprehension. To interpret the rational moral content of the dogmas was the purpose of Tieftrunk's main work, Zensur des christliehen pro testantischen Lehrbegriffs (3 vols., Berlin, 1791-95). In his Religion der Miindigen (1799-1800) he ad vances further to the liberation of all religion from the statutory and historical and to the pure religion of reason rising above all authority, even that of Jesus. It is a broad transcription of the Kantian philosophy of religion, without regard for Christian dogmas. (HEINRICII IIOFFMANN.)BIBLIOGRAPHY: G. Hertz, Die Religionsphilosophie J. H. TieJtrunke, Berlin, 1907; F. C. Baur, Die christliche Lehre von der Versdhnung, pp. 568 aqq., Tubingen, 1838; idem, Dreaeinigkeit and Menschwerdung, iii. 782 aqq., ib. 1843; w. Gass, Geschichte der proteatantischen Dogmatik, iv. 300 sqq., Berlin, 1867; G. Frank, Geschichte der proteatantiaehen Theologie, iii. 189 aqq., Leipaie, 1875.
TIELE, tile, CORNELIS PETRUS·. Dutch theologian; b. at Leyden Dec. 14 1830; d. there
