ROMANISM
101
ROMANS
(k) Bihlia en dos Colunas Ilehr. y Espan. Amster- dam, en casa y a costa de Joseph Jacob, y Abraham de Salmon Proops (Anno 17G2, fol. ). This is, according to Le Long, an " editio optima, s|)lendida et ajstiraata." It was not until the end of the 18th century that a Ko- man Catholic divine undertook to give his Spanish countrymen a new translation, together with the Latin and a commentary. The author of this Bible -work (which was published at Madrid, 1794, in 19 parts) was Phil. Scio de S. Miguel. The translation of Scio has also been adopted by the British and Foreign Bible So- ciety, which prints it since 1828. The latest transla- tion of the New Test, is that by the bishop of Astorga, Fel. de Torres Amat (Madrid, 1837),
5. Besides these translations, we may also mention, under the head of Romanic versions, the New Test., the Pentateuch and Psalms in Catalan, published by the British and Foreign Bible Society for the provinces of Catalonia and Valencia. See Kosenmiiller, Ilandbuch der hiblischen Literatar, iv, 268 sq. ; Le Long, Bihl. Sac. i, 180 sq.; Simon [Richard], Hist. Cril. du V. T. liv. ii, ch. xix, p. 311 ; Wolf, Bibl. Heb. iv. 137; Baumgarten, Nachrichten von mei-kwiirdigen Biichern, ix, 204 sq. ; the art. " Romanische Bibellibersetzungen" in Herzog's Real- Enci/Ho]). ; Reuss, Gesch. de?- heil. Schriften des N. Test. (.5th ed. Brunswick, 1874), p. 217, 229 ; Biblioth. Bib. (ibid. 1752), p. 161 sq. ; Index Bibliorum (Hate), p. 41. (B. P.)
Romanism is the system of Church government which makes the pope the one head and centre of Christendom, with those doctrines and practices which are erroneously maintained as subsidiary to that head- ship. Thus the dogmas of papal infallibility, of tem- poral sovereignty, of the immaculate conception of the Blessed Virgin, of the seven sacraments, the celibacy of the clergy, and the system of indulgences are peculiar to the Church of Rome, and are known as supports of the papal power. They are therefore considered as parts of Romanism.
Again, Romanism may be used to describe the char- acter of Latin Christianity, as distinguished from Teu- tonic Christianity. The former has a stricter sacer- dotalism, more direction to the conscience, and in its subjects more implicit obedience, greater trustfulness, less of private judgment and of freedom, an inferior sense of personal responsibility, and (perhaps it must be added) a less keen sense of truth. There are also a more rigid ecclesiasticism, maintained bj' a celibate clergy subject to a foreign spiritual head ; a fuller ritual ; and a statelier ceremonial. This assumption of power, upon the one hand, and submission to it, on the other, ne- cessitate the keepiiig of the people in a state of igno- rance, and we tbor'tfnie find Romanism to be the foe of intelligence, of free thought, free speech, and free action. It is a system craftily devised for the usurpation by the few of the rights of the many. See Bib. Sacra, i, 139 ; ii, 451, 757; viii, 64; xix, 432; Blunt, Theol. Diet.; Elliott, Delineation of Romanism ; Hagenbach, Hist, of Doctrines; Marriott, Testimony of the Catacombs ; Meth. Qiiar. Rev. Oct. 1854; April, 1855, 1856; Jan. 1877; Palmer, Errors of Romanism; Whatelv, Essays on Ro- manism. See Popery.
Romann, Albrkciit Nathanael, a convert from Judaism and missionary among the Jews, was born Nov. 3, 1819, at Kobylin, in the grand-duchy of Posen. He was educated in the school at Rawicz, afterwards at Lissa, and then at Breslau, where he also had the ad- vantage of attending the lectures at the university. In the latter place he fell in with the so-called Reform party, and became a most zealous pupil of the late cele- brated rabbi Dr. Geiger, who was then flourishing at Breslau. At the age of twenty-four he was appoint- ed teacher in a Jewish industrial school in that city. Having exchanged his strict rabbinical orthodoxy for the hollowness of Reform Judaism, he was in a state — unsatisfied, perplexed, and longing for something bet- ter and more substantial— from which he was relieved
through the acquaintance with Teichler and Caro, mis- sionaries of the Berlin Society, and especially with Mr. Cerf, of the Scotch Society. Although at first vehe- mently opposing them, he finally submitted to his con- viction, and on Nov. 28, 1847, he was baptized in the Reformed Church by the Rev. Consistorialrath Wach- ler, Mr. Cerf, Prof. Dr. Oehler, and the general superin- tendent Dr. Hahn being his sponsors. He now resolved to qualify himself as a Christian schoolmaster, and to ef- fect this the Rev. C. Richter kindly received him into his own house at Rankam ; and after having passed his ex- amination at the seminary in Breslau, he obtained a situation as sclioolmaster in Ziegenhals, near Neisse, in Silesia. In the year 1851 he was appointed assistant to the Rev. J. C. Hartmann, senior missionary of the Lon- don Society at Breslau. His time of probation being over, he was admitted to the society's college at Lon- don for further instruction in divinity and the English language, and returned in 1854 as a missionary to Bres- lau. In 1868 he was removed to Berlin to take charge of the mission there by the side of Prof. Dr. Cassel. For three years he was allowed to carry on the work of his Master in that city, and died Aug. 15, 1871. See Jewis/i Intelli(/e7icer, 1871, p. 247 sq. ; Dibre Emeth, oder Stimmen der Wahrheit, 1871, p. 161 sq. (B. P.)