Thanier, Theobald, a theological agitator in the time of the Reformation in Germany. He was a na- tive of Rossheim, in Alsace, and studied at Wittenberg under Luther and Melancthon, taking the degree of master in 1539. He had been supported while a student by the landgrave Philip of Hesse, who wished to train the youth for service in his employment ; and after a time spent as professor of theology at Frankfort-on-the- Oder, Thamer responded to the landgrave's call and be- came professor and preacher at Marburg. To the clia- grin of his prince, however, he showed himself a rigid Lutheran, whose influence was directly opposed to the compromises which Philip hoped to bring about be- tween the contending evangelical factions. In the Smalcald war Thamer served in the field as a chaplain. He there saw reason to lose faith in the cause of the Reformation, and to discover the occasion of all the troubles of the situation in the Lutheran doctrine of justification; and on his return to Jlarburg he assailed tliat doctrine in tlie pidpit and the lecture-room. He emphasized the ethical side of Christianity, and sepa- rated it from the doctrinal side, thus gradually coming to occupy rationalistic groimd. The government dealt witii him mildlv, at first transferring him to Cassel, and
TIIAMNATHA
300
THANKSGIVING-DAY
then entering into extended negotiations with him ; hut as he persisted in (Hstiirl)ing the peace of the Church, he was dismissed from all his oflices Aug. lo, 15-19. lie secured a position as preaelier at Frankl'ort- on-the-JIain, whence lie continued to asperse the Lu- theran doctrines, until he exhausted the patience of his new patrons. lie then turned to the landgrave with tiie otl'er to defend his views before competent judges, and he actually visited ]\k'lanclhon, (ircsser, Schnepf, and Bullinger. No settlement was reached in their discussions, however, and Thamer was dismissed from the dominions of Hesse, lie went to Italy and in 1557 entered the Romish Church. In time he was made professor of theology at Freiburg. He died May 23, 1569. See Neander, Theobald Thamer, etc. (Herl. 18 12) ; id. Hist, of Dor/iniis. p. 631 ; Pestalozzi, BiilUiif/er. p. 4G1 sq. ; Schcid^el, Wesen d. Protestontismus, i, 14-t sq. ; Iloch- luith, /A' Th. Thamvri Vila et Scriptis (jMarb. 1858), and the article in Niedner's Zeitsch.f. hint. Thtoloyie, 1861, No. 2. — Ilerzog, Rcdl-Kiici/ldnp. s. v.
Tham'iiatha U) Ba/o'a^a; Vulg. Thanmata),- one of the cities of Juda'a fortified by Bacchides after he had driven the Maccabees over the Jordan (1 Mace, ix, 50); no doubt an ancient Timxatii, possibly the present Tibiich, lialf-way between Jerusalem and the Mediter- ranean. AVhethcr the naine should be joined to Pliara- thoni, which follows it. or whether it should be indepen- dent, is a matter of doubt. — Smith. See Phakathox.
Thane, Daniel, a Presbyterian minister, was born in Scotland and received his classical education at Aberdeen. After coming to America, he entered the J'rinceton Theological Seminary, from which he grad- uated in 1748. lie w-as ordained by the New York Presbytery and installed pastor at Connecticut Farms, N. J., Aug. 29, 1750. In 1754 he was sent by the Syn- od of New York to Virginia and the Carolinas. Eam- sej', in his Hii'toi-y of South Carolina, says that he preached on the fork of Broad and Saluda rivers, where there were only six families. These were driven away by the Indians between the years 1755 and 1763, but they returned and set up congregations, served in after- times by Dr. Joseph Alexander and others. In 1808 there was a flourishing congregation, with a meeting- house on the spot where Thane preached, in 1754, im- der a tree. lie was dismissed in 1757, and left at lib- erty to join the Presbyters of Newcastle or Lewes. He was settled in the united congregations of New- castle and Christina Bridge, where he remained until 1763, when the pastoral relation was dissolved. He died soon after. Dr. Ilosack, in his Memoir of De Witt C'lint07t,fiays that this eminent man was mider Thane's tuition, and that he was minister of New Windsor, N. Y.
(W. P. s.)
Thank-ofiFering (ITi'in nST, Lev. xxii, 29 ; or briefly nTP, 2 Chron. xxix, 3; Psa. Ivi, 13; Jer. xvii, 26; literally ;)rowe or thnnlcsgiring, as often rendered), a variety of the peace-offering (hence the full expres- sion n-irVi-n r'l'n n^t, Lev. vii, 13, 15), the other two kinds being the votive offering, specifically such ("I"!!? nST), and the ordinary free-will offering (nHT n^lS). As its name implies, it was a bloody or ani- mal sacrifice, and its specific character was the praise which it embodied towards God. Like all the other divisions of the peace-offering, it was entirely volun- tary, being placed in the light of a privilege rather than a duty. It is intimately associated with the '• meat-offering" (q. v.).
The nature of the victim was left to the sacrificer; it; might he male or female, of the flock or of the herd, provided that it was unblemished ; the hand of the sacrificer was laid on its head, the fat burned, and tlie blood sprinkled as in the burnt-offering; of the flesh, the breast and right shimlder (the former of which the offerer was to heave and the latter to wave) were given
to the priest; the rest belonged to the sacrificer as a sacrificial feast (1 Cor. x, 18), to be eaten, either on the day of sacrifice or on the next day (Lev. vii, 11-18, 29- 34), except in the case of the firstlings, whicli belonged to the priest alone (xxiii, 20). The eating of the flesh of the meat-offering was considered a partaking of the ''table of the Lord;" and on solemn occasions, as at the dedication of the Temple of Solomon, it was conducted on an enormous scale, and became a great national feast, especially at periods of unusual solemnity or rejoicing; as at the first inauguration of the covenant (Kxod. xxiv, 5), at the first consecration of Aaron and of the tabernacle (Lev. ix, 18), at the solemn reading of the law in Canaan by Joshua (Josh, viii, 31), at the acces- sion of Saul (1 Sam. xi, 15), at the bringing of the ark to IMount Zion by David (2 Sam. vi, 17), at the conse- cration of the Temple, and thrice every year afterwards, by Solomon (1 Kings viii, 63; ix, 25), and at the great Passover of Hezekiah (2 Chron. xxx. 22). In two cases only (Judg. xx, 26; 2 Sam. xxiv, 25) are these or any other kind of peace-offering mentioned as offered with burnt-offerings at a time of national sorrow and fasting. Here their force seems to have been precator\' rather than eucharistic. The key to the understanding of this is furnished by Ilengstenberg : " To give thanks for grace already received is a refined way of begging for more." As prayer is founded on the divine promise, it "may be expressed in the way of anticipated thanks." Among tliank-offerings, in the most extensive sense, might be reckoned the presentation of the first-born (Exod. xiii. 12, 13) ; the first-fruits, including the fruit of all maimer of trees, honey, oil, and new wine (Lev. xxiii, 10-13; Numb, xviii, 12 ; 1 Chron. ix, 29; Neh. x, 37; 2 Chron. xxxii, 5); the second tithe (Dent, xii, 17, 18 ; xiv, 23) ; and the lamb of the Passover (Exod. xii, 3-17). Leaven and honey were excluded froin all of- ferings made by fire (Lev. ii, 11) ; and salt was required in all (ii, 13 ; Mark ix, 49 ; Col. iv, 6). So also the He- brews were forbidden to offer anything vile and con- temptible (Deut. xxiii, 18 ; Mai. i, 7, 8). See Peace-