But, though religion and science are intimately united in the cradle liy participation in faith and in the works of faith, their development follows along widely divergent lines. Religion proceeds on its sa- cred mission accompanied, supported, and guided by faith throughout the whole journey, and calls in the aid of reason only to remove the obstacles and impedi- ments occasioned by the weakness or scepticism of the finite intelligence. Science, like the prodigal son, leaves his fother's house to wander in strange lands and among strange scenes, and too often forgets the
FAITH OF JESUS, SOC. OF THE 467
FAKIR
innocence, the purity, and the heavenly illumination of his paternal home. But still the first lessons of
faith "the vision splendid" of his youth — attend his
course, return to his memory, recall his origin, and silentlj' reclaim him to his early home.
" Perchance he may return with others there, When ho has purged liis guiJt." Science thus reposes on faith, upon principles of the same generic character as those -which furnish the substance of religion ; but it requires them only as premises which are soon left out and forgotten in its strictly ratiocinative development. It is willingly oblivious of the fact that "there are more things in heaven and earth than are dreamt of in our philoso- phy." Ileligion receives these and the like principles of faith as its commencement, beginning, and end. Science commences where religion leaves off, but it is ushered into its career by faith.
These brief and undeveloped views may perhaps indicate tlie means of securing a valid conciliation of faith and reason, of religion and science, and of estab- lishing the limits of their respective spheres, and the characteristics of their respective procedures. Inter- preted as they have been lierc explained, their con- trasts and functions remain distinctly marked, but they cease to be antagonistic, and have neither reason nor excuse for enmity. — Compare Shedd, History of Doctrines, i, 154 sq. ; Chlebus, Stud. u. Krit. 18-16, p. 905 sq. ; Edinburgh Review, Oct. 1819, art. i ; Westcott, Study of the Gospels, p. 393; M'Cosh, Intuitions of thz Mind, bk. ii, ch. i, and pt. iii, bk. ii, ch. v ; Jliles, Phi- losophical Theolorjij (Charleston, 1850, 8vo). (G. F. H.) Faith of Jesus, Society of the (or Fathers OF THE Faith), an ecclesiastical order in the Church of Rome, founded by Paccanari, a Tyrolese enthusiast, and formerly a soldier of the pope, under the patron- age of the archduchess Mariana. The intention of Paccanari was to give to the Churcli a substitute for the order of the Jesuits, which liad been suppressed hy Clement XIV. The foundation of the society was laid by Paccanari and twelve companions in 1798 at a villa near Spoleto, which a noblem;in had offered to them for that purpose. The rule adopted by Pacca- nari was almost identical with that of the Jesuits. Pope Pius VI, who was at th:it time kept a prisoner by the government of France in a monastery near Florence, and whom Paccanari visited, encouraged the new societ}', and recommended to it the pupils of the Propaganda whom the government of the Rom'in re- public had expelled from their college. In 1790, Pac- canari, while on a visit to Rome, was arrested, together with his companions, but they were soon set at liberty on the condition that they should leave the Roman territory. In the same year the " Society of the Sa- cred Heart," a society which had been established in 1794 by some ex-Jesuits for the purpose of reviving the order of the Jesuits under a different name, united, in consequence of an express order of the pope, with the Fathers of the Faith, and recognised Paccanari as their superior. The latter, who up to this time had been a layman, now received minor orders at the hands of the papal nuncio in Vienmi, and in 1800 was or- dained priest. The society, whicli had already taken charge of several missions in Africa, established houses in Bavaria, Italy, France, England, and Holland, and in 1801 numbered about eighty mcmliers. Pope Pius VII was, however, not favoral)le to them. Some of the members joined the Jesuits, who had been re- stored in Russia and (in 1804) in Naples, wliile others repudiated the authority of Paccanari, and placed themselves under the direct authority of the diocesan bishops. Paccanari himself was summoned before an ecclesiastical court, and sentenced to life-long impris- onment. The second invasion of Rome by the French restored to him his liberty, Ijut the society was wholly dissolved in 11^14, when its last members joined the or- der of the Jesuits, who in that vear were restored for
the whole Church. — Henrion-Fehr, Gesch. der Mmchs- orden, ii, 62. (A. J. S.)
Faithful. (1.) A title given in Scripture to Chris- tians (1 Cor. iv, 17; Ephes. vi, 21, et al.). (2.) The term Trtcr-oi, the faithful (fideles), was the general and favorite name in the earlj' Church to denote bap- tized persons. By this name they were distinguished, on the one hand, from the uniaToi, such as- were not Christians ; and, on the other, from the catechumens. — Bingham, Orig. Ecd. bk. i, ch. iii, iv ; Riddle, Chris- tian Antiquities, bk. ii, ch. v.
Fakir (also spelled Faquir). This word, derived from tlie XniXncfih- (poverty), is used bj- the Arabs to designate those mendicant orders called by the Persians and Turks dervishes. By Europeans it is commonly used to denote certain Hindoo sects noted for asceti- cism and austerities. For a brief account of the Mo- hammedan Fakirs, see tlie article Dervish. We mention here, in addition, only a sect of them styled Calemhrs, from the name of their founder, Sautone Kalenderi, described by Knolles {History of the Turks) as Epicureans, whose motto is, " This day is ours, to- morrow is his who may live to enjoy it," and in whose view the tavern is as holy as the mosque, and God as well pleased witli their debaucheries, i. e. "liberal use of his creatures," as with the austerities of others (see D'Herbelot, s. v. Calender).