THE NEW SCHAFF-HERZOG
supernatural illumination alone. Hence the wellknown dictum: " Revelation is above but not contrary to reason." On the one hand, the attempt to " rationalize " the contents of revelation must be abandoned; on the other hand, philosophymust be modified in the interests of faith. The merit which belongs to faith consists in its accepting truth which comes only through revelation. In his entire discussion concerning the being and attributes of God, concerning the world as created in time in opposition to the eternity of matter as maintained by Aristotle, concerning angels, miracles, the soul, sin and free-will, grace, and finally, original and actual sin, the Aristotelian logic is applied in the most rigid manner, and when this fails Albertus retires behind the distinction thrown up between philosophy and theology. With all his learning and subtlety of argument, he made it evident that with his presuppositions and by his method a final adjudication of the claims of reason and faith, that is, a unity of intelligence, is impossible. Apart from his vast erudition, his significance lay first, in his profound influence upon scholastic and the subsequent Protestant theology through his substitution of the Aristotelian logic and metaphysics for Platonic and Neoplatonic ideas, and secondly, in the fact, that to a degree never before attempted, he set in clear light and organized in the thought of the Church the ancient opposition between Jewish supernaturalism and Greek rationalism. By the false antithesis thus raised between reason and revelation, he prepared the way for the long conflict of theology and science, of reason and dogma, of naturalism and supernaturalism, of individual judgment and collective authority, which is still unsettled. C. A. Beckwith.
Bibliography: J. Sighart, Albertus Magnus, sein Leben und seine Wissenschaft, Ratisbon, 1857, Eng. transl., London, 1876; B. Gauslinus, Albertus Magnus, Venice, 1630; F. A. Pouchet, Histoire des sciences naturelles au moyen-dge, ou Albert le Grand et son epoque, Paris, 1853; M. Joel, Verhdltniss Albert des Grossen zu Moses Maimonides, Breslau, 1863; O. d'Assailly, Albert le Grand, Paris, 1870; W. Preger, Geschiehte der deutschen Myslik im Mittelalter, Leipsic, 1874; Albertus Magnus in Geschiehte und Sage, Cologne, 1880; G. von Hertling, Albertus Magnus, ib. 1880; R. de Liechty, Albert le Grand et S. Thomas d'Aquin, Paris, 1880; J. Bach, Des Albertus Magnus Verhdltniss zu der Erkenntnisslehre der Griechen, Late ner, Araber und Juden, Vienna, 1881; A. Schneider, Die Psychologie Alberts des Grossen, Munster, 1903. For his philosophy: A. Stockl, Geschiehte der scholastischen Philosophic, 3 vols., Mainz, 1864-66; J. E.Erdmann, Grundriss der Geschiehte der Philosophic,!., 4th ed., 1895, Eng. transl., vol. i., London, 1893.
ALBIGENSES. See New Manicheans, II.
ALBIZZI, al-bit'si or al-bit'si, ANTONIO: Italian priest; b. in Florence Nov. 25, 1547; d. at Kempten (50 m. s.s.w. of Augsburg), Bavaria, July 17, 1626. He became secretary to Cardinal Andrew, archduke of Austria (1576), but after the death of the latter (1591) embraced Protestantism, left Italy, and resided thenceforth in Augsburg and Kempten He wrote: Principium Christianorum stemmata (Augsburg, 1608); Sermones in Matthmum (1609); De principiis religionis Christiana (1612); and Exercitationes theologicce (Kempten, 1616).
ALBIZZI, BARTOLOMEO (Lat. Bartholomews Albicius Pisanus): Franciscan monk; b. at Riva-
no, Tuscany; d. at Pisa Dec. 10, 1401. He became a celebrated preacher, and taught theology in several monasteries, chiefly at Pisa. He wrote a famous book, Liber conformitatum vita Sancti Francisci cum vita Jesu Christi, which was approved by the general chapter of his order in 1399 and was first printed at Venice toward the close of the fifteenth century. It is of great value for the history of the Franciscans, but is marred by exaggerations and lack of judgment and good taste (e.g., he states that Francis was foretold in the Old Testament by prototypes and prophecies, that he performed miracles and prophesied, and that he was crucified and is exalted above the angels). In subsequent editions many passages were modified or omitted. Erasmus Alber (q.v.) made it the basis of his Barfiisser Monche Eulenspiegel und Alcoran (published at Wittenberg, with an introduction by Luther, 1542). Albizzi published also sermons and a life of the Virgin Mary (Venice, 1596).
ALBO, JOSEPH: The last noteworthy Jewish religious philosopher of the Middle Ages; b. at Monreal (125 m. e.n.e. of Madrid), Spain, about 1380; d. about 1444. He was one of the principal Jewish representatives at the disputation held in 1413 and 1414 at Tortosa, under the auspices of Benedict XIII., between selected champions of the Jewish and Christian religions, with the view of convincing the Jews, from the testimony of their own literature, of the truth of Christianity. About 1425, at Soria in Old Castile, he wrote his principal work of religious philosophy, Sepher ha- 'Ikkarim (" Book of the Roots," i.e., " Fundamental Principles "). He finds three ideas fundamental in any religion, viz., God, Revelation, and Retribution. [In the idea of God he finds four secondary principles, unity, incorporeality, eternity, and perfection; in the second of his fundamentals he finds three secondary principles, prophecy, Moses as the unique prophet, and the binding force of the Mosaic Law; and from his third fundamental he derives secondarily the belief in the resurrection of the body.] He discusses also the distinguishing marks of the historic religions, attempting to prove that Judaism is differentiated from Christianity by its greater credibility and consonance with reason. Belief in a Messiah he considers an essential part not of Judaism, but of Christianity. There is a German translation of his work by W and L. Schlesinger (Frankfort, 1844). (G. Dalman.)
Bibliography: M. Eisler, Vorlesungen ilber die judische Philosophic des Mittelalters, iii. 186-234, Vienna, 1876; H. Gratz, Geschiehte der Juden, 3d ed., viii. 168-178, Berlin, 1890, Eng. transl., London, 1891-98; A. Tanzer, Die Religions- Philosophie Joseph Albo's, Frankfort, 1896; JE, i. 324-327.
ALBRECHT, Ql'breHt. See Albert.