Semitic Lanrnsses

SHEDD, WILLIAM GREENOUGH THAYER:

Presbyterian; b. at Acton, Mass., June 21, 1820; d. at New York Nov. 17, 1894. He was graduated from the University of Vermont, 1839; and from

389 RELIGIOUS ENCYCLOPEDIA Sh

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) ; Homi­letics 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 Hetero­doxy (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 Ad­dresses (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).

SHEEP. See PASTORAL LIFE, HEBREW.

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,

Shekinah THE NEW SCHAFF HERZOG 390

Sherlock

jesting, pride, and things of no account. On the

other hand, it abides with the sick and with those

happily wedded. The shekinah, which is symbolized

by the lighting of the perpetual lamp, is regarded

as possessed of wings, so that "Moses was, from his

birth, under the wings of the shekinah." This would

apparently imply a figure somewhat like that of

the cherubim and genii, and a face and radiance are

also ascribed to the shekinah.

Later Midrashic literature makes the shekinah an

independent entity standing between God and the

world, so that the shekinah can even be said to "go

to the presence of God," a view frequently ex­

pressed in Cabalistic literature, as well as by Mai­

monides and his school. The view of Maimonides,

however, that the shekinah, like the "glory" and

the "word," was a fiery created being which com­

municates the divine activity to the world, was

combated by Nahmanides. Among the pseudo­

Messiahs of the Jews, Shabbethai Zebi declared him­

self to be the incarnate shekinah. In the New

Testament the shekinah is not mentioned, although

Christ may be identified with it in Matt. xviii. 20.

(AUGUST WtYNSCHE.)

BIBLIOGRAPHY: A. F. Gfr6rer, Oeschichte des Urchriden­

thums, i. 272 352, Stuttgart, 1838; J. Langen, Juden­

thum in Paldstina zur Zeit Christi, pp. 201 aqq., Freiburg,

1888; S. Maybaum, Anthropomorphien and Anthropopa­

thien, Breslau, 1870; C. C. W. F. Bahr, SUmbolik des

mosaischen Cuttue, i. 471 sqq., Heidelberg, 1874; F.

Weber, Jitdische Theologie, Leipsic, 1897; G. Dahnan,

Die Worte Jesu, vol. i., Leipsie, 1898; W. Bousset, Re­

ligion des Judenthume im neutestamentlichen Zeitalter, pp.

309 sqq., 340, Berlin, 1903; A. B. Davidson, Old 7'eesta­

ment Prophecy, pp. 148, 220, Edinburgh, 1903; DD. iv.

487 489; JE, xi. 258 280.

SHELDON, CHARLES MONROE: Congrega­

tionalist; b. at W ellsville, N. Y., Feb. 26, 1857. He

was graduated from Brown University (A.B., 1883)

and Andover Theological Seminary (1886). He was

pastor of the Congregational Church at Waterbury,

Vt. (1886 89); and since 1889 has been pastor of

the Central Congregational Church, Topeka, Kan.

He states that practically his whole theological

position centers about the attempt to put into

practise the creed of Christ. He has written Richard

Bruce: or, The Life that now is (Boston, 1892);

Robert Hardy's Seven Days (1893); The Twentieth

Door (1893); The Crucifixion of Philip Strong

(Chicago, 1894); John King's Question Class (1894);

His Brother's Keeper: or Christian Stewardship (Bos­

ton, 1895); In His Steps (Chicago, 1896); Malcolm

Kirk (1897); Lend a Hand (1899); The Redemption

of Freetown (1898); The Miracle at Markham (1898);

One of the Two (1898); For Christ and the Church

(1899); Edward Blake (1899); Born to Serve (1900);

The Reformer (1902); The Heart of the World (1905);

and Paul Douglas, Journalist (1909).

SHELDON, GILBERT: Church of England arch­

bishop of Canterbury; b. at Ashbourn (13 m. n.w. of

Derby) July 19, 1598; d. at Lambeth Nov. 9, 1677;

He studied at Trinity College, Oxford (B.A., 1617;

M.A., 1620; fellow of All Souls', 1622; B.D., 1628

D.D., 1634) ; was ordained in 1622, almost immedi­

ately becoming domestic chaplain to Thomas, Lord

Coventry; was made prebendary of Gloucester,

1632; vicar of Hackney, 1633; rector of Oddington,

Oxford, and of Ickford, Buckingham, 1636; rector of Newington, Oxford, 1639, having been meanwhile warden of All Souls' College since 1626, of which he was in 1634 and 1640 pro vicechancellor. He was a strong anti Puritan, and was ejected from his war­denship by the Parliamentary visitors in 169.8, being imprisoned for resisting the attempt to take his lodgings, but recovered the office in 1659. During the exile of Charles lI., Sheldon was constant in his efforts in favor of Charles, and on the Restoration was naturally in high favor. In 1660 he was made bishop of London, and the Savoy Conference (q.v.) was held at his lodging; in 1663 he became arch­bishop of Canterbury. Although he was elected chancellor of Oxford University in 1667, he was not installed, and resigned 1669. He built and endowed the Sheldonian theater at Oxford. His career as bishop was one of great fidelity to duty. Most marked were his benefactions, both to the poor and in behalf of public interests, as in the case of his subscription to the rebuilding of St. Paul's after the fire of London. His total benefactions were said to have exceeded £72,000 an enormous sum for those times. He was devoted to the antiquities of the uni­versity, and in particular was a patron of the his­torian of Oxford, Anthony A6 Wood. The only published work left by him is a sermon before the king June 20, 1660, though a considerable body of manuscripts is extant.

Br8LI00SAPRY: A. a Wood, Athena Oxonienses, ed. P. Bliss, vol. iv., London, 1820; M. Burrows, Worthies of All Souls', London, 1874; G. C. Brodrick, Memorials of Merton Col­lege, Oxford, 1885; W. H. Hutton, The English Church (18.26 1714), pp. 197 198 et passim, London, 1903; A. Plummer, English Church History (1848  170.2). pp. 64, 70 71, Edinburgh, 1907; DNB, Iii. 24 26.

SHELDON, HENRY CLAY: Methodist Episco­palian; b. at Martinsburg, N. Y., Mar. 12, 1845. He was graduated from Yale (A.B., 1867), and the Theological .School of Boston University (1871). After studying at Leipsic in 1874 75, he was pro­fessor of historical theology in Boston University until 1895, when he was transferred to his present position of professor of systematic theology. In theology he inclines toward evangelical Arminian­ism, as opposed both to strict Calvinism and to liberalism. He has written History of Christian Doc­trine (2 vols., New York, 1886); History of the Christian Church (5 vols., 1894) ; System of Christian Doctrine (1903); Unbelief in the Nineteenth Century (1907); Sacerdotalism in the Nineteenth Century (1909); and New Testament Theology (1911).

SHEM, SHEMITES. See TABLE OF THE NATIONS.

SHEMAIAH, sbe m6'ya or shem"a ni'd: A name of frequent occurrence in the Old Testament. The most important men who bore it were:

1. A prophet of the time of Rehoboam (I Kings xii. 21 24), who forbade that king to enter upon a war with the ten tribes who had established the northern kingdom. The passage belongs to a late stratum of the Books of Kings, and the parallel (II Chron. xi. xii.) adds midrasbic material con­cerning Shemaiah in which the prophet regards the attack of Shishak as a consequence of the sins of Judah. To this prophet is attributed a history of the reign of Rehoboam (I1 Chron. xii. 15),  upon

891 RELIGIOUS ENCYCLOPEDIA SBuNnah

herloak

which presumably the Chronicler drew. The state­ment is not improbable, and the author of the Books of Kings notes the existence of such books as mate­rials from which he drew; the possibility of the existence and activity of such a person in the time of Rehoboam is granted, and much of the material dealing with the end of the period of the Judges and with the beginning of the kingdom goes back to this time.

2. An opponent of Jeremiah living among the exiles, who sent a letter to Zephaniah the priest at Jerusalem blaming Jeremiah for advising the exiles to prepare for a considerable stay in Babylonia (Jer. xxix. 24 sqq.). Jeremiah declared Shemaiah to be a lying prophet and predicted his punishment and the destruction of his house.

8. An opponent of Nehemiah (Neh. vi. 10 aqq.), also a prophet and an associate of Sanballat (q.v.). He attempted to lead Nehemiah into a cowardly course so as to discredit him with the people.

(R. KITTEL.)

SHEOL. See HADES.

SHEPARD, THOMAS: Puritan; b. at Towcester (59 m. n.w. of London), Northampton, Eng., Nov. 5, 1604; d. at Cambridge, Mass., Aug. 25, 1649. He graduated at Emmanuel College, Oxford (B.A.,1623; M.A., 1627); was lecturer at Earl's Coln, 1627 30; was silenced for non conformity by Laud, Dec. 16, 1630; became lecturer at Towcester; was employed as chaplain and tutor in the family of Sir Richard Darly, Buttercrambe, Yorkshire, for a year; was pastor at Heddon, Northumberland, another year, but was again silenced, 1633; and sailed for America, Dec., 1634, but was compelled by a storm to put back. He had to hide himself lest he should be taken, but finally, July, 1635, got away, and landed at Boston, on Oct. 3, and became minister at Cam­bridge, Feb., 1636, till his death. He took an active part in founding Harvard College and secured its location at Cambridge, and was prominent in the synod at Cambridge which ended the Antinomian controversy. In learning, piety, spiritual insight, and practical force he takes a first rank among Puri­tan divines; especially exemplified in his treatise, The Parable of the Ten Virgins Opened and Applied (1659; reprinted Aberdeen, 1838 and 1853, with biographical preface by J. Foote). In all he is said to have written 382 books and pamphlets, among which were New Englands Lamentation for Old Englanuls Present Errours and Divisions (1645); Certain Select Cases Resolved (1648); The Clear Sun­shine of the Gospel Breaking Forth upon the Indians in New England (1646; reprinted, New York, 1865) ; and Theses Sabbaticte (1649). A collective edition of his works, with memoir by J. A. Albro (originally published Boston, 1847, reproduced in Lives of the Chief Fathers of New England, vol. iv., Boston, 1870), was published (3 vols., Boston, 1853). His Autobiography was published in Alexander Young's Chronicles of the First Planters of Massachusetts Bay (Boston, 1846).

BIBLIOGRAPHY: Besides the Autobiography and the memoir by Albro, ut sup.. consult: A. Whyte, Thomas Shepard;

Pilgrim Father and Founder of Harvard. His Spiritual

Experience and Experimental Preaching, Edinburgh, 1909;

Cotton Mather, Magnalia, i. 380 sqq.. Hartford, 1855:

W. B. Sprague. Annals of the American Pulpit, i. b9 88. New York, 1859; W. Walker, Creeds and Platforms of Congregationalism, ib. 1893; idem, Ten New England Leaders. ib. 1901; A. E. Dunning, Congregationalists in America, ib. 1894; DNB, lii. 50 51.

SHEPHERD OF HERMAS. See HERMAS.

SHEPHERDS. See PASTORAL LIFE, HEBREW, III.

SHERATON, JAMES PATERSON: Canadian Anglican; b. at St. John, N. B., Nov. 29, 1841; d. in Toronto Jan. 24, 1906. He was educated at the University of New Brunswick (A.B., 1862), and re­ceived his theological training at the University of King's College, Windsor, N. S., and privately with the bishop of Fredericton. He was ordered deacon in 1864 and ordained priest in the following year. After being a missionary at Weldford, Shediac, and Petersville, N. B., successively (1865 73), he was rector of St. James', Pictou, N. S. (1874 77). From 1877 till his death he was principal and professor of Biblical and systematic theology in Wycliffe Col­lege, Toronto, and after 1889 honorary canon of St. Alban's Cathedral, Toronto.

SHERLOCK, RICHARD: Church of England; b. at Oxton, a township on the peninsula of Wirral (s.w. of Liverpool), Cheshire, Nov. 11, 1612; d. at Winwick (17 m. e. of Liverpool), Lancashire, June 20, 1689. He was educated at Magdalen Hall, Oxford, and Trinity College, Dublin (M.A., 1633). Until 1641 he was minister of small parishes in Ireland; and proceeded to Oxford where he was chaplain of the garrison and of New College, 1644 48. He was expelled thence, 1648, and ejected from the curacy of Cassington, 1652, owing to his stanch Anglican loyalism; became private chaplain, 1652­1662; and, with the Restoration, rector of Winwick, 1662 89. In controversy with the Friends he pub­ished The Quakers Wilde Questions Objected against the Ministers of the Gospel and many Sacred (lifts and Offices of Religion, with Brief Answers thereto. Together with a Discourse of the Holy Spirit, his Impressions and Workings on the Souls of Men (Lon­don, 1854). His main work was Mercurius Chris­tianus; the Practical Christian, a Treatise Explaining the Duty of Self Examination (1673 and often; the 6th ed., including a biography by his nephew, Thomas Wilson, 1713; 7th ed., 2 vols., Oxford, 1841 44).

BmLIoaRAPHY: Consult, besides the life by Wilson, ut sup.: T. D. Whitaker, History of Richmondehire, 2 vols., Lon­don, 1823; J. H. Overton, The Church in England, 2 vols., ib. 1897; DNB, Iii. 92 93.

SHERLOCK, THOMAS: Church of England, son of William Sberlock; b. at London in 1678; d. there July 18, 1761. He was educated at Cambridge (B.A.,1697; M.A., 1701); was master of the Temple, 1704 53; became prebendary of St. Paul's, 1713; was master of St. Catherine's Hall, 1714 19; be­came dean of Chichester, 1715; canon of Norwich, 1719; bishop of Bangor, 1727; of Salisbury, 1734; and of London, 1748. The Use and Intent of Proph­ecy (London, 1725) was a compendium of six ser­mons against the Deists; his most famous work was The Tryal of the Witnesses of the Resurrection of Jesus (1729, and often). Besides this may be noted

Sherlock THE NEW SCHAFF HERZOG 399

his Discourses Preached at Temple Church (4 vols., 1754 97; 6th ed., 5 vols., 1772 75).

BIBLIOGRAPHY: S. Nieolls, A Sermon Preached . on the Death of Dr. T. Sherlock, London, 1762; D. S. Wayland, A Biographical Sketch of Bishop Sherlock, Derby, 1823; L. Stephen, Hist. of English Thought in the 18th Century, passim, 2 vols., New York, 1881 (very full and worth con­sulting); J. H. Overton, The Church in England, 2 vols., London, 1897; J. H. Overton and F. Relton, The Eng­lish Church (171/, 1800), ib. 1906; DNB, Iii. 93 95.

SHERLOCK, WILLIAM: Church of England; b. at Southwark, London, about 1641; d. at Hamp­stead, London, June 19, 1707. He was educated at Peterhouse, Cambridge (B.A., 1660; M.A., 1663); became rector of St. George's, Botolph Lane, Lon­don, 1669, where he gained fame as a preacher and attracted attention by his opposition to the Puritans and their theology. In 1681 he became prebendary at St. Paul's; was lecturer at St. Dunstan's in the­West; became master of the Temple in 1685; dean of St. Paul's, 1691; and rector of Therfield, Hertford­shire, 1698. Contending under James II. for the doctrine of the divine right and passive obedience, Case of Resistance (London, 1684), he at first re­fused the oath at the Revolution, but desisted from non juring, 1690. His most popular work was A Practical Discourse concerning Death (1689; 28th ed., 1767). With A Vindication of the Doctrine of the Holy and Ever blessed Trinity (1690), he plunged into the Socinian controversy of the time. His position, that in the three persons of the Trinity there was what may be called "a mutual self­consciousness, a consciousness common to the three," and that therefore the three are essentially and numerically one, brought upon him the irony and invective of Robert South (q.v.), and the charge of tritheism from the Socinians. Among his numerous other publications, practical and contro­versial, the most frequently republished are, A Dis­course concerning a Future Judgment (1692), and A Discourse concerning the Divine Providence (1694). The British Museum Catalogue devotes over eight pages to his works and the editions of them, and to the replies, satires, and controversial pamphlets they evoked.

BIBLIOGRAPHY: R. Wallace, Antitrinitarian Biography, i. 214 215, London, 1850; J. Hunt, Religious Thought in England, 3 vols., ib. 1870 73; J. H. Overton, The Church in England, 2 vols., ib. 1897; W. H. Hutton, The Bng­lieh Church (16.86 1714,), ib. 1903; J. H. Overton and F. Relton, The English Church (1714 1800), ib. 1906; DNB, Iii. 95 97.

SHERWOOD, JAMES MANNING: Presbyterian; b. at Fishkill, N. Y., Sept. 29, 1814; d. at Brooklyn, N. Y., Oct. 22, 1890. He was educated mainly by private tutors; was pastor at New Windsor, N. Y., 1835 44; Mendon, N. Y., 1840 45; Bloomfield, N. J., 1852 58; editor of National Preacher, 1846 49; Biblical Repository, 1847 51; Eclectic Magazine, 1864 71; founder and editor of Hours at Home, 1865 69; editor Presbyterian Review, 1863 71; Presbyterian Quarterly and Princeton Review, 1872­1878; Homiletic Review, from Sept., 1883; also of the Missionary Review. He was extensively en­gaged as a reader of manuscripts for publishing houses, and critically noticed for the press several thousand volumes, chiefly in the reviews of the country. He was the author of Plea for the Old

Foundations (New York, 1856); The Lamb in the Midst of the Throne (1883); editor of Memoirs, and two volumes of Sermons of Ichabod Spencer (1855); David Brainerd's Memoirs, with notes and estima­tion of his life and character (1884).