II. The conception of fate wliich underlies all theo- ries of fatalism is as follows : (1.) Destiny is a dead, blind power; (2.) human libertj' is completely and ir- resistiblj' controlled b}' destiny. Under this twofold as])ect, fatalism finds its most complete realization in Mohammedanism; l)ut it has also been defended on scientilic grounds witliin the sphere of Christendom. The doctrine of absolute predestination, in its hidden abinlutum decreluin (see Luther, De servo arhitrio, and UUniann, Sludien u. Krkiken, 1847, i, "i), resembles the heathen conception of fate. In its relation to spiritual ami eternal life, fatalism is generally based on (1) the pantlieistic view of the world, which swallows up in- dividual freedom and responsibility, so that (as by Spinoza) all our tliought-! and actions are represented as but the thouglits and actions of God manifested tlirough us. This leads naturally to (-2) the determin- ism of deism, wiiich considers the world as so ruled bv the immutable laws of nature that individual life and actions are but cogs of one of the wheels of the uni- versal machinery ; and to modern materialism, accord- ing to which thought is but a natural secretion of the brain.
The Christian idea of God is directly opposed to all fixtalism, whether pagan or modern materialistic. In Christian thought, God is not blind chance, dead fate, or a dark, unknown force of nature ; but God is spirit, a living God, a personal Being, who is love and the Father of love. And this living and personal God has endowed man witli his own image, and therefore witii freedom, in the exercise of which endowment man is to become himself a participant in the fultilment of
the divine decrees, a '■'■ co-icorlcer" with God, and, as siicli, not only capable of aidmg in the spread and con- summation of the kingdom (or royal sway) of God upon the earth, but also bound to aid in it. — Herzog, Real-EncyMiipiidie, iv, 340 sq. (from which this article is chiefly a translation) ; Cudworth, Intellectual System of the Universe, bk. i, chap, i ; Hamilton, Discussions in Philusojihy ; "Werner, Ceschichte der apolog. Literaiur (Schaffhausen, 18G7). See Materialis.m.
Father (3N, ub, a primitive word, but following the analog}' of HiX, to show kindness, Gesenius, The- saurus, p. G-8; Chaldee, ^IN, Tror/'/o). Compare Sox.
1. This word, besides its obvious and primar}' sense, bears in Scripture a number of other applications, most of wliich have, through the use of the Bible, become more or less common in all Christian countries (see Gescnius's Ileb. and Kobinson's Greek Lex.).
(1.) Father is applied to any ancestor near or remote, or to ancestors ("fathers") in general. The progenia tor, or founder, or jjatriarch of a tribe or nation was also pre-emincnth- its father, as AViraham of the .Jews. Examples of this alionnd. Sec, for instance, Deut. i, .11 ; 1 Kings viii, 11 ; Matt, iii, 9 ; xxiii, 30 ; Mark xi, 10 ; Luke i, 32, 73 ; vi, 23, 23 ; John vii, 22, etc. So of the founder or rebuilder of a city (1 Chron. ii, 50- 52, etc.).
(2.) Father is also applied as a title of respect to any head, chief, ruler, or elder, and especially to kings, prophets, and priests (Judg. xvii, 10 ; xviii, 19 ; 1 Sam. X, 12; 2 Kings ii, 12; v, 13; vi, 21; xiii, 14; Prov. iv, 1; Matt, xxiii, 9; Acts vii, 2; xxii, 1; 1 Cor. iv, 15, etc.). Also of protector or guardian (Job xxix, 16 ; Psa. Ixviii, 5 ; Deut. xxxii, 6). Hence of seniors, especially of Church fathers. See below.
(3.) The author, source, or beginner of anything is also called the father of the same, or of those who fol- low him. Thus Jabal is called "the fiither of those wlio dwell in tents, and have cattle ;" and Jubal " the father of all such as handle the harp and tlie organ" (Gen. iv, 21, 22 ; comp. Job xxxviii, 28 ; John viii, 44 ; Rom. iv, 12). In the Talmud the term ftither is used to indicate the chief; e. g. the principal of certain works are termed "fathers." Objects whose contact causes pollution are called "fathers"' of defilement (Mishna, Shahb. vii, 2, vol. ii, p. 29 ; Pesach, i, 6, vol. ii, p. 137, Surenh ). This use of the Avord is exceed- ingl}' common in the East to this day, especially as applied in the formation of proper names, in which also the most curious Hebrew examples of this usage occur. See Ab-.
(4.) As an extension of all the foregoing senses, the term father is very often applied to God himself (Gen. xliv, 19, 20 ; Exod. iv, 22 ; Deut. xx.xii, 6 ; 2 Sam. vii, 14; Psa. Ixxxix, 27, 28; Isa. Ixiii, IG ; Ixiv, 8). In- deed, the analog}' of language would point to this, see- ing that in the Old Testament, and in all the Syro- Arabian dialects, the originator of anything is con- stantly called its father. Without doubt, however, God is in a more especial manner, even as by cove- nant, the Father of tlie Jews (Jev. xxxi, 9 ; Isa. Ixiii, 16 ; Ixiv, 8 ; John viii, 41 ; v, 45 ; 2 Cor. vi, 18) ; and also of Christians, or, rather, of all pious and believ- ing persons, who are called "sons of God" (John i, 12; Rom. viii, 16, etc.). Thus Jesus, in speaking to his disciples, calls God their Father (Matt, vi, 4, 8, 15, 18 ; X, 20, 29 ; xiii, 43, etc.). The apostles also, for themselves and other Christians, call him " Father" (Rom. i, 7; 1 Cor. i, 3; 2 Cor. i, 2; Gal. i, 4; and many other places). See Abba.