Associate professor of church history princeton theological seminary baker book house

HAGEN, JOHANN. See BUR8FELDE, CONGRE­GATION OF.
HAGENAU, CONFERENCE OF: An assembly summoned by Charles V. in 1540 for the discussion of questions at issue between the Catholic and Prot­estant princes of Germany. The preliminary nego­tiations were prolonged through the efforts of the emperor to have himself recognized as arbitrator at the disputation, while the Schmalkaldic princes, through Melanchthon as their mouthpiece, demand­ed that the debate be prosecuted and the decision rendered only according to the Scriptures. The conference was called for the sixth of June at Speyer, whither the emperor sent his brother Ferdinand as his representative. By the latter part of May the Catholic delegates were assembled at Speyer but owing to the ravages of the plague in that city the sittings were removed to Hagenau. The papal in­terests were represented by the legate Cardinal Cervino, who, however, remained with the emperor in the Netherlands, and only Morone accompanied Ferdinand to Hagenau. His instructions were to enter into no binding agreements, to abstain from participating in the public disputations, and to con­tent himself with rendering aid to the Catholic party by advice; in case the conference should arrive at the discussion of vital issues other legates would be sent, and if affairs took a turn hostile to the interests of the Curia he was to leave the city. On June 12, Ferdinand was first in a position to open negotia­tions with the Catholic representatives, to whom he complained of the perverse obstinacy of the Prot­estants and extended assurances that the outcome of the conference should leave the Catholic faith unimpaired. Of the Protestant theologians who now made their appearance the most prominent were Cruciger, Myconius, Butzer, Link, Capito, Qsiander, and Pistorius; Melanchthon was ill at Weimar and Luther, who wished to go in his place, was not permitted to attend out of regard for his safety. Cochleeus, Eck, Faber, and Nausea were the leading exponents of the Catholic position. The latter attempted to lay down as a basis for nego­tiations that the articles debated at Augsburg be regarded as definitely settled and that the discus­sion proceed with the articles not yet considered. In this sense Eck and Cochlaeus submitted a progr; m to the conference. The Protestants, how 

115 RELIGIOUS ENCYCLOPEDIA

ever, denied that any agreement had been reached

at Augsburg, rejected the submitted program as

incorrect and demanded a full and free discussion

of their entire confession. It was evident that no

common action was possible and on July 16 Fer­

dinand proposed that the negotiations be post­

poned to another time and place on account of the

absence of the Protestant leaders, the elector John

Frederick of Saxony and Philip of Hesse. On July

28 the conference dispersed after deciding upon a

new conference at Worms in October. The absolute

failure of the negotiations served to emphasize the

fact already expressed by Cochlwus that no discus­

sion as to particular doctrines could be of any

avail so long as the two parties were irreconcilably

opposed in their ideas of the nature of the Church

as a whole. (G. KAwERAU.)

BIHwoaEAPHY: Sources are: CR, iii.; G. Burckardk (Georg Spalatin), Annalea Re/ormationis, ed. Cyprian, pp. 381 sqq., 1718. Consult: R. Moses, Die Relipionsverhandlunpen su Hagemu and Worms, Jena, 1889; J. Janssen, GewAichte des dautschen Volks, iii. 425 sqq., Freiburg, 1885; F. Dit­trieh, Regesten and Briefs des . . Gasparo Contarini, pp. 504 sqq., Braunsberg, 1881; M. Spahn, J. CochMus, pp. 279 aqq., Berlin, 1898.

HAGENBACH, hH'gen bdH, KARL RUDOLF: Church historian; b. at Basel Mar. 4, 1801; d. there June 7, 1874. He studied in a Pestalozzian insti­tution from 1808 to 1813 and at the gymnasium of his native city. He was greatly influenced by Her­der, and learned to look upon Christ as the perfect man, and not as a metaphysical problem. This ideal rationalism became decisive for his whole theological tendency although it was balanced by a due regard for history and historical development. In 1819 he began his theological studies at Basel, and studied at Bonn and Berlin from 1820 to 1823. In Bonn he was chiefly attracted by Liicke, and in Berlin he was under the influence ot Schleier­macher and Neander. After his return to Basel in 1823, De Wette persuaded him to establish himself as privat docent at the university where he soon became professor and remained about fifty one years. He lectured chiefly on church history and the history of dogmas, and it was owing to his, as well as De Wette's, influence that the university entered again into closer touch and a more living union with German Evangelical theology. At the same time Hagenbach served the Church of his native city as member of the council and of the board of higher education. He was also president of the Protestant relief society for Switzerland founded by him and De Wette. He was a powerful preacher, and he also published poems marked by tenderness of feeling and Christian earnestness.

The fundamental views of Hagenbach's theology are based upon the ideas of the "mediating the­ology." His historical studies led him gradually away from the subjective position of Schleiermacher and De Wette and made him emphasize more strongly the objective realities of revelation. His publications originated in connection with his aca­demic activity, or from similar occasions of a prao­tical nature. His manuals for students have been very popular, especially his Encyklopddie and Methodologie der theologischen Wissenschaften (Leip­sic, 1833; 12th ed. by Reischle, 1889; Eng. transl.

adapted by G. R. Crooks and J. F. Hurst, Theo­logical Encyclopaedia and Methodology, New York, 1884); Lehrbuch der Dogmengeschichte (1840, 6th ed. by Beneath, 1888; Eng. tmnsl. History of Christian Doctrine, by Buch, Edinburgh, revised and en­larged by H. B. Smith, 2 vols., New York, 1861; new ed., with preface by Plumptre, 3 vols., Edin­burgh, 1880); Leitfaden zum christlichen Religions­untericht (1850, 9th ed. by S. M. Deutsch, 1905); Grundziige der Homiletik and Liturgik (1863). His chief literary work is Kirchengeschichtevonderdltesten Zeit bis zum neunzehnten Jahrhundert (7 vols., Leip­sie, 1869 72; partial tmnsl. History of the Reforma­tion, by Miss E. Moore, 2 vols., Edinburgh, 1878; His­tory of the Church in the Eighteenth and Nineteenth Centuries, by J. F. Hurst, 2 vols., New York, 1869). This work grew from lectures at Basel from 1833; published at first in single parts (Geschichte der Reformation and des Protestantismus, 1834 43, Geschichte der alien Kirche, 1853 55; Geschichte des Mittelalters (1860 61). The characteristic feature of the work is not so much originality and felicity of scientific results as its clear arrangement and attractive compilation, and especially the living connection between theology and life, science and practise, past and present. Of other works may be mentioned, Kritiache Geschichte der Entstehung and der Schicksale der ersten Baslerkonfession (Basel, 1827), Sermons (1858, 1875), Ueber die sogenannte Vermittlungstheologie (1858), Ueber Ziel and Richt­dunkte der heutigen Theologie (1867), Ueber Glauben and Unglauben (1872); Mein Glaubensbekenntnis and meine Stellung in den theologischen Parteien (1874); Tabellariache Uebersicht der Dogmen Ge­schichte Us zur Reformation (new ed. Halls, 1887). Hagenbach was also the editor of the Kirchenblatt fiir die reformierte Schweiz (1845 65).

(R. STAHELINt.)

BIBLIOGRAPHY: An extensive autobiographic sketch re­mains unpublished; a shorter sketch, also by Hagenbach, appeared with other matter as Erinnerung an K. R. Hapanbach, Basel, 1874, ef. G. A. Finsler, Zur Erinnerung an K. R. Hagenbach, Zurich, 1874; C. F. Eppler, K. R. Hapenbach, Gtitersloh, 1875. Consult also P. Schaff, Ger­many, its Universities, Theology and Religion, p. 403, Phila­delphia, 1857.

HAGER, hd'ger, KONRAD: German religious reformer of the fourteenth century. In Feb., 1342, he was tried by the Inquisition at Wiirzburg. He admitted that he bad opposed the collection of offerings for masses, and also the holding of masses and supplications for the dead, thus alienating many from the teachings of the Church. The trial ended with his recantation; but later he adopted his former heretical views, and, it is said, suffered death at the stake. He is supposed to have been under the influence of Waldensian doctrines.

HERMAN HAUPT.

BIBwoa$APH7: Monumenta Boica, xl. 381, 388 396, Mu­nich, 1870; H. Haupt, Die religi6sen Sekten in Franken vor der Reformation, pp. 20 21, wiirsburg, 1882.

HAGGADAH. See MIDRA8H.

HAGGAI, hag'ga ai: The tenth in order of ar­rangement of the Minor Prophets, and the earliest of the post exilie prophets. The book is an impor­tant source for early postexilic history. The con­tents are in brief as follows: In the second year of

Haggai a

THE NEW SCHAFF HERZOG 118

Darius (520 B.C.), Haggai was commanded to op­pose before Zerubbabel and Joshua the current opinion in Judea that the time had not come to rebuild the Temple; the result was a commence­ment of the work (i. 1 11). A second oracle rebuked the faintheartedness of the people due to their lowly condition by promising a stirring among the nations which should pour treasures in abundance into it (li. 1 9). A third and a fourth oracle, a month later, promised the wakening of the nations, the overthrow of the heathen kingdoms, and the acknowledgment of Zerubbabel as Yahweh's signet (ii. 11 19, 20 23).

The contents of this book make clear that the building of the Temple had not been accomplished during the reign of Cyrus and according to his edict (Ezra i. 3), and supplements the account in Ezra iv. 1 5; though there is no trace in either Haggai or Zechariah that the foundations had already been laid (Ezra iii. 12). Haggai speaks as though the fault was that of the Jews themselves, but he shows also that they had suffered from drought and fail­ure of crops (i. 6, 9, ii. 16), and the people were few in number, so that they had tried to proselyte, a process which had brought its own difficulties (Isa. lvi. lxvi.). The course of events stated or implied is as follows: The first address on the first day of the sixth month, 520 B.C.; a further en­couraging word between that date and the twenty­fourth; discouragement followed the first efforts, hence a new delivery on the twenty first day of the seventh month, parallel to Isa. Ix.; to remove evident discouragement came a new stimulus in the address delivered on the twenty fourth day of the ninth month, followed by an address later on the same day and of different tenor, in which Zerubbabel is called by God to a special mission. He is God's signet, his representative; and this can point only to the reestablishment of the kingdom. And with this was bound up also the realization of certain Messianic hopes. Doubtless the stimulus to this was given in the stormy condition of affairs in the East, which looked toward the destruction of the Persian empire and seemed favorable to the erection of the Messianic kingdom in Judea. (R. KrrrEL.)

BIBLIOGRAPHY: T. K. Cheyne, Jewish Religious Life aft' the Exile, New York, 1898; A. KShler, Weieaapunpm Hagpaie, Erlangen, 1860; P. H. Hunter, Afer the Exile. vol. i., chap. vii., Edinburgh, 1890; J. Wellhausen, Bkiz­aen and Vorarbeiten, vol. v., Berlin, 1893; E. Meyer, Die Entstehunp des Judenthuma, Halle, 1896; Bah e. in ZATW, vii. (1887), pp. 215 sqq.; W. Nowack, Kleine Propheten, GBttingen, 1897; G. A. Smith, The Book of the Twelve, vol. ii., London, 1898; DB, ii. 279 281; EB, ii. 1935 37; JE, vi. 146 149.

HAGIGAH. See TALMUD.

HAGIOGRAPHA ("Holy Writings "): The name given to the third division of the Old Testament canon. See BIBLE VEasloNs, A, V., 1 5; and CANON OF SCRIpTuRE, I., 1, 1 4, c.

HAGUE ASSOCIATION, THE: A society founded in Oct., 1785, by a number of distinguished Dutch theologians for the defense of the Christian religion. The occasion was the appearance, in a Dutch translation (Dort, 1784) of Priestley's History of the Corruptions of Christianity; and the object of the society was to take a firm stand against

the anti Christian tendencies of the age. During

the first period of its life (1785 1810) its standpoint

was strictly orthodox and supernaturalistic. The

doctrines of vicarious atonement, the divinity of

Christ, the personality of the Holy Spirit, etc.,

were strongly emphasized; and the inspiration of

the Scriptures was considered an indisputable fact.

During the second period (1810 35) the exegetical

element was made more prominent, and the stand­

point  may be characterized as Biblico evangelical.

The character of the third period (1835 60) was

principally determined by the writings of D. F.

Strauss and the Tiibingen school. The contest

raged around the fundamentals of Christianity;

and the principles which the society fought for were

strongly conservative, though it carried on the fight

in a free, scientific spirit. But, from this critico­

historical platform the society, after 1860, grad­

ually glided into the field of ethics and social reform;

slavery, war, capital punishment, woman's eman­

cipation and questions of a similar nature have

received particular attention; though the doctrinal

history of Christianity continued to be cultivated

in the spirit of modern research, the rigid orthodoxy

of the early period of the association has disap­

peared. (J. A. GEATH vAN Wimt.)

UN, AUGUST: Lutheran; b. at Grossoster­hausen near Querfurt (18 m. s.w. of Halle), Prussian Saxony, Mar. 27, 1792; d. at Breslau May 13, 1863. His father died when he was a child and he was taken under the care and instruction of the village pastor. In 1807 he was sent to the gymnasium of Eisleben and in 1810 he went to the University of Leipsic. While studying theology, he perfected his knowl­edge of the ancient languages; Rosenmiiller guided him in Syriac and Arabic, and Heil in Orientalia. In 1813 he finished his theological course and became private tutor. In 1817 he entered the newly founded theological seminary at Wittenberg where the two Nitzschs, Schleusner and Heubner were his teachers and where he found again his old faith temporarily lost at Leipsic. In 1819 he became privat docent at Konigsberg and professor. In the following year he was appointed preacher and superintend­ent of one of the Konigsberg churches, but be­cause of his health had to resign these additional offices in 1822. In 1827 he accepted a call to Leip­sic where he was drawn into fierce theological battles. In his inaugural dissertation he attacked the ration­alists by declaring rationalism diametrically op­poeed to Christianity. The rationalists, such as Schulthess, Rohr, and others replied, and in the following year Hahn published his Lehrbuch dea christlichen Glaubens. It breathes the Christian and Biblical spirit which animated his whole personality. In 1833 Hahn became professor and councilor of the consistory at Breslau, where he lectured on dogmatics and historical theology, also on ethics, practical theology and New Testament exegesis. Hahn became involved in the occasional fierce struggles in the consistory and faculty, also in dis­sensions with the " Old Lutherans," who would not submit to the demands of the Evangelical Union of Prussia. His activity in Silesia became still more extensive and successful after the accession of

117 RELIGIOUS ENCYCLOPEDIA

Frederick William IV. In 1844 he was made gen­

eral superintendent; and the call of E. F. Gaupp to

the university and consistory, of Oehler to the uni­

versity, and of Wachler to the consistory showed the

changed conditions which he brought about. In

his later years he gave up his lectures and devoted

himself entirely to his ecclesiastical office. He

expressed his later dogmatic convictions in the

second edition of his Lehrbuch (1857) where he

declared the confessional writings of the Church an

entirely justified expression of Christian truth. He

also wrote a treatise on the writings of Ephraem

Syrus (Leipsic, 1819), several dissertations on

Marcion (1820 26), a Syriac chrestomathy (1825),

and edited a Hebrew Bible (1833) and Greek New

Testament (1840 61). (J. K6sTliNt.)

BIBLIOaaAPH7: K. Kolbe, in Allgemeine Kirchenwitung, 18&3, nos. 75 77 (uses an unprinted autobiography).
HAHN, HEINRICH AUGUST: Lutheran; b. at K6nigsberg June 19, 1821; d. at Greifswald Dec. 1, 1861. He was the son of August Hahn and studied at Breslau and Berlin. He lectured on Old Testa­ment exegesis and theology, first as privat docent in Breslau (1845) and in 1846 at Konigaberg after the death of HAvernick. In 1851 he became pro­fessor at Greifswald. He published a number of works, characterized by conscientiousness, care­fulness, and faithfulness to duty, and representing the orthodox standpoint against a criticism that contradicted the old traditions. He published HAvernick's lectures on the theology of the Old Testament (Erlangen, 1848), a commentary on the Book of Job (Berlin, 1850), a translation of the Song of Songs (Breslau, 1852), an exposition of Isaiah xl. Ixvi. as the third volume of Drechsler's commen­tary on Isaiah (Berlin, 1857) and a commentary on Ecclesiastes (Leipsic,1860). (J. K6sTiiNt.)

BIBLIOGRAPHY: Allgemeine Kirchenseitung, 1862, no. 28.
HAHN, JOHANN M1CHAEL: Founder of the sect of the Michelians; b. at Altdorf near B6blingen (9 m. n. of Tdbingen) Feb. 2, 1758; d. at Sind­lingen near Herrenberg (8 m. n.w. of Tiibingen) Jan. 20,1819. The son of a peasant, from his early youth he was given to meditations and visions, and to study of the Bible and of the works of Jakob Boehme, Oetinger, and others. As he attracted great audiences wherever he spoke publicly, he was several times summoned before spiritual and secu­lar courts, the vexations of which he avoided by extensive travels, by abstaining temporarily from public activity and by living quietly on the estate of the Duchess Franzisca at Sindlingen. The Scripture was for Hahn of infallible authority in matters of faith, but he interpreted it according to his own light. Starting from the cosmic standpoint, he regarded all created existence as the evolution of divine attributes, mediated by the Word. By the fall of Lucifer the harmony of these attributes was disturbed, and the wrath of God awakened. There occurred a double fall, in the first place by tile awakening of sexual desire in Adam who origi­nally combined within himself the male and female qualities; later there occurred a differentiation of the sexes and the evolution of a coarse sensual body. The fall was completed by the eating of the apple.

The work of redemption by Christ was thought of in a physical manner, in that he exuded with his blood the sensuality that had invaded man through the fall, and thus transfigured the flesh into a spiritual body. Justification is conceived not forensically, but effectively; sanctification is thought of almost after the manner of a chemical process as the excretion of carnal matter from the new spiritual body of man acquired by conversion. Therefore Hahn advocated an ascetic attitude of life, and greatly valued celibacy. His attitude toward the Church was not altogether that of a separatist; he clung to the rites of the Church, but only for the sake of the weak. In the latter years of his life, however, he was intent upon the organi­zation of a spiritual congregation; for the colony of Kornthal, near Stuttgart, was organized after a plan of Hahn. He wrote more than two thousand spiritual hymns which, however, are of little poetical value; three of them have been embodied in the Wihttemberg hymn book. After his death there appeared a collection of his works (15 vols., TUbin­gen, 1819 sqq.).

After Hahn, J. G. Kolb, schoolmaster in Dagers­heim, exercised the greatest influence in the sect; he knew how to transform Hahn's theosophy into practical wisdom. The " Michelians," as the ad­herents of Hahn are called, are found especially among the peasants and are highly respected for their moral and economic efficiency. Since 1876 they have had a regular organization with presby­terial and synodical institutions. The congregational order of 1876 divided the whole territory (beside Wilrttemberg, especially Baden) with several hun­dred localities into twenty six districts. The num­ber of members is about 15;000. (C. KOLB.)

BIHwoaBAPHP: H. Staudenmeyer, Michael Hahn, min Lebea and seine Lebra, Carleruhe, 1893; Haug, in Studien der euanpdischen Geiatlichkeit WUrttmberga, vol.:u., 1839; W. F. Stroh, Die Lehre des . . . Theoadphen J. W. Hahn, Stuttgart, 1859; C. Palmer, Qemeinerhaften and Sekten Wffrttemlxrgs, ed. Jetter, Ttlbingen, 1877.
HAHN, PHILIPP MATTHAEUS: German Pietist; b. at Scharnhausen (6 m. s.e. of Stuttgart) Nov. 26, 1739; d. at Echterdingen (6 m. a. of Stuttgart) May 2, 1790. After preparation for the university at home, he studied theology in Tilbingen (1756 60), and became preacher at Onstmettingen (1764), at Kornwestheim (1770) and at Echterdingen (1781). He used his leisure in mechanics, for which he had decided genius. In theology he stood midway be­tween Bengel and Oetinger, less orthodox, more of a theosophist than the former, but not following the latter in his alchemistic views. Like Oetinger, he was intent upon a living, comprehensive, and systematic knowledge of divine revelation as laid down in Holy Scripture. Hahn considered the fundamental idea from which everything else was to be derived to be " the kingdom of Jesus." He held a dynamic idea of the Trinity; in God the One there are originally three egos or sources of life, analogous to the co­existence of the bodily, psychic, and spiritual life in man. The son is the most perfect reflection of the Godhead who only in him becomes conscious, but in relation to the world he is called the first born. As such, he is, according to his heavenly humanity,

a Halmo THE NEW SCHAFF HERZOG 118

not absolutely eternal and absolutely divine. The creature on account of his great unlikeness could not be united with God without a mediator who, being the first born, is the fundamental being of the first angelic world of which one part, under Lucifer, separated itself from its head. Consequently the world of the fallen angels became dark, sensual, and earthly, and out of its disorderly mass the earthly world was created. The first born reestablished the earth as a dwelling place of lower creatures and created man as a shadow of his own image. Like the other theosophists, Hahn taught a double fall; for if man had not fallen, the first born would have been united with man as he was with Jesus, and thus the connection with God would have been reestablished; but now the earthly must again become heavenly and the flesh must become spirit. This takes place in the incarnation and death of the first born. The earthly life of Jesus, who was sinless but subject to temptation, consisted in continually mortifying the flesh by means of the spirit; thus he realized the reunion of humanity with God. On account of his heterodoxy Hahn was denounced as a Socinian be­fore the consistory and compelled to recant, and his writings were publicly forbidden (March 7, 1781). He translated the New Testament [Winterthurl (1777) and published among other works: Betracht­ungen and Predigten Ober die Evangelien (1774); Vermiachte theologasche Schriften (1779); Erbauungs­stunden t%ber die O fjenbarung (1795). (C. KOLB.)

BIBLIOGRAPHY: Philipp MatWMw Harm, Stuttgart, 1858; C. G. Barth, Siaddeuteche Oripinalian, parts 2 4, 4 parts, Stuttgart, 1828 38; W. Claus, Witrttembagiaahe VBtar, ii. 148 sqq., Calw, 1888.

HAIMO (HAYMO, AIMO): Bishop of Halber

atadt; d. Mar. 27, 853. He was a schoolfellow of

Rabanus Maurus (q.v.), and lived as monk in Fulda

and Hersfeld. In 840 Louis the German made him

bishop of Halberstadt (cf. Annalista Saw, 575),

where he had to overcome many difficulties, being

on the outposts, not far from the borders of the

Wends. The writings ascribed to him, mostly

homilies and Biblical commentaries, are attributed

by some scholars to other authors. Hauck thinks,

on account of their uniform method and views, that

they are the work of one author, but surmises that

he was a certain Haimo, who in 1091 became suc­

cessor of the Abbot William of Hirschau (cf. Wat­

tenbach in MGH, Script., xii., 1836, 209 210), and

whom the Histoire litthraire (v. 122) assumes to be

the author of a collection.of homilies transmitted

under the name of Haimo and of a work De varietate

librorum. The matter needs to be examined further,

and this the more since Abelard uses Haimo in a way

which forbids to refer his works to a man of the

most recent past. The Epitome historim sacra; of

Haimo is a brief compendium from the church his­

tory of Rufinus. S. M. DEUTsCH.

Bn9LIoaHAPHY: Haimo's works are collected~in MPL, cavi. 185 aqq., cxviii. 958 sqq. Consult: J. Mabillon, Acts sano• torum ordinis Sancti Benedicti, iv. 1, pp. 818 821; His­toire littdrairs de la France, v. 11 128; Annaliela Saxo in MGH, Script., vi (1844), 542 777; Hauck, KD, ii., es­pecially p. 597, note 3; Wattenbach, DOQ, i. (1885), 322, i (1893), 344.