ANTHONY, SAINT, THE HERMIT. See Mon-
ASTICISM.
ANTHONY, SAINT, ORDERS OF: The oldest and most important of the religious orders named^ after St. Anthony, the father of monasticism, is that of the Hospitalers of St. Anthony, founded about the time of the first crusade (1095-99) by a nobleman of St. Didier la Mothe in Dauphine, Gaston by name. According to the traditions of the order, Gaston's son, Guerin, was cured of the disease known as St. Anthony's fire (morbus sacer), whereupon the father founded a hospital for those suffering from this and similar maladies, near the great church of St. Didier, and, with his son and eight knightly comrades, undertook the part of nurses in the institution. St. Anthony appeared to the founder, gave him his staff (shaped like the letter " T "), and encouraged him in the work. Urban II. is said to have confirmed the order at the synod at Clermont in 1095. Calixtus II. in 1118 dedicated the church belonging to the Benedictine monastery Mons Major at St. Didier to St. Anthony, and so made it the chief sanctuary of the order, which was subject to the Benedictines. From the end of the twelfth century the order spread through the foundation of many houses (as at Rome in 1194; at Acco in 1208; and many in central and north Germany), and it acquired considerable wealth through the persistent zeal of its almsgatherers. They wore a black robe
RELIGIOUS ENCYCLOPEDIA
Ansgar Anthropomorphism
with a light blue " T " (St. Anthony's cross), and a little bell on the neck announced their coming. After a hard struggle the Hospitalers freed themselves from the Benedictines, and in 1286, by adopting the rule of St. Augustine, they became regular canons (popularly known as T onniesherrn) . In 1297 Boniface VIII. freed them from all episcopal jurisdiction and made their head master, the general abbot of St. Didier, directly subject to the papal see. At the beginning of the sixteenth century the number of houses amounted to 364. The order had suffered a moral deterioration, which the general abbot, Brunei de Gramont, with papal support, vainly endeavored to correct in the seventeenth century. In 1774 the order was united with the Knights of Malta (see John, Saint, Order of Hospitalers of). O. Zockler"!".
Bibliography: Heimbucher, Orden und Kongregationen, i. 401-402; Helyot, Ordres monastiques, ii. 108-114; Seifart, Die Tonnesherrn und der ehrsame Rat in Hildesheim, in Zeitschrift fur deutsche Culturgeschichte, 1872, pp. 121, 384; G. Uhlhorn, Die christliche Liebesthiltigkeit im Mittelalter, pp. 178, 432, 478, Stuttgart, 1884.
ANTHONY, SAINT, OF PADUA: The most celebrated of the followers of St. Francis of Assisi; b. at Lisbon, of a distinguished, knightly family, about 1195; d. at Padua June 13, 1231. When fifteen years of age he joined the Augustinian canons at Lisbon. Afterward he went to Coimbra and by zealous study made himself master of the theology of his time. The translation of the bones of the first martyred Franciscans from Morocco to Coimbra awakened in Anthony a desire for martyrdom; to accomplish his purpose in 1220 he joined the Minorites and sailed to Africa; being confined to his bed by sickness throughout the winter, he resolved to return home. On the way he was driven to Messina and with the brethren there went to the chapter at Assisi in 1221, where he was taken to a hermitage in the Romagna. By accident his oratorical gifts became known when he was ordained priest at Forli; and he was made preacher of the order. Of his public activity, which now commenced, very little is known. For a time he acted as lector to the Minorites at Bologna, although Francis of Assisi, influenced by Elias of Cortona, who wished to introduce scientific study into the order, gave his permission very reluctantly. Anthony next went to France, and was guardian at Puy and custos in Limousin. As in the Romagna, he showed himself an indefatigable persecutor of heretics in the struggle with the Cathari. At Rimini he converted some of them by his persuasive powers, and he united the converts at Padua into a brotherhood of penitents. Finally he was made provincial, and in 1229 went to Padua.
In 1230 Anthony took part in the general chapter at Assisi, and he was released from his office as provincial in order that he might devote himself entirely to preaching. He, however, took a prominent part in the controversy of the parties which developed among the Minorites. He sided with Elias and was among the delegates sent to Rome to have the differences decided by the pope, who accordingly issued the bull Quo elongati, Sept. 28, 1230 (see Francis, Saint, of Assisi, and the Franciscan Order).
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Anthony's fame rests solely upon his ability as a preacher, which produced a great impression, especially in the district of Treviso. The Latin sketches of his sermons convey little impression of his manner, but they show him to have been a strict preacher of repentance and of contempt of the world, who urged indefatigably the use of the means of grace provided by the Church. It is said that 30,000 auditors listened to him in an open field at Padua. His restless activity wore him out, and, suffering from dropsy, he vainly sought relief by retiring to solitude, taking up his abode in a tree. He was canonized for political reasons by Gregory IX., May 30, 1232. [There is a curious story that on one occasion, disgusted with the indifference of his audience, Anthony betook himself to the seashore and addressed his discourse to the fishes, which came in shoals to listen. Joseph Addison, Remarks on Italy, at the end of " Brescia, Verona and Padua," gives the Italian text and an English translation.] E. Lempp.
Bibliography: Of the works ascribed to Anthony only the sermons preserved at Padua are certainly genuine. Those which ■ have been published will be found in A. Pagi, Sermones S. Antonii Paduani de Sanctis, Avignon, 1684; A. Josa. Legenda seu vita et miracula S. Antonii de Padua, Bologna, 1883; idem, Sermones, Padua, 1885. The edition (Padua, 1895 sqq.) begun by A. M. Locatelli (d. 1902) does not state what MSS. are followed. Other collections are not genuine or very doubtful. The sources and most important literature for Anthony are gathered in Leon de Kerval, S. Antonii de Padua vitd duce, etc., in Collection d'etudes et des documents sur I'histoire religieuse et litteraire du moyen dge, vol. v., Paris, 1904. For his life: E. de Azevedo, Vita del glorioso taumaturgo portoghese sant' Antonio di Padova, Bologna, 1790, last ed., Venice, 1865; H. J. Coleridge, S. J., The Chronicle of St. Antony of Padua, London, 1876; E. Lempp, in ZKG, xi. (1890) 177-211, 503-538, xii. (1891), 414-451, xiii. (1892) 1-46; J. Rigauld, La Vie de Saint Anloine de Padua, publiee pour la premiere fois avec une introduction sur les sources . par Ferdinand-Marie d'Araules, Bordeaux,
1899; Mrs. A. Bell, Saint Antony of Padua; Seven fullpage Reproductions from Old Masters of Scenes in the Life of St. Antony, London, 1900; A. Lepitre, Antoine de Padoue (in the Joly series), Paris, 1901, Eng.transl. by Edith Guest, London, 1902.
ANTHROPOLOGY. See Theology.
ANTHROPOMORPHISM and ANTHROPOPA- THISM (Gk. anthropos, " man," + morphe, " form," and pathos, " passion, suffering ") : Terms designating views of God which represent him as possessed of a human form or members, human attributes, or human passions. Such views arise from the natural tendency or necessity of man to conceive of higher beings by analogy with himself, and are incidental to all religions at a certain stage of their development. Many passages of the Bible easily lend themselves to an anthropomorphic interpretation. The Audians (q.v.) of the fourth and fifth centuries taught that all references to God's hands, ears, eyes, etc., are to be interpreted literally. Some philosophers believe the conception of God as a personal spirit to be anthropomorphic. Scholars who accept the compilatory theory of the origin of the Pentateuch consider anthropomorphism a marked characteristic of the Elohist, usually cited as E. Others maintain that the Scriptures, rightly interpreted, lend no support to such views. See Comparative Religion, VI., l,a,§3.
Anthropomorphism Antichrist