RELIGIOUS ENCYCLOPEDIA
Antitrinitarianism Antonelli
trinitarian in their doctrine of God. Accordingly, although the organized Unitarian churches, which were earlier not unproductive of men 5. Antitrin- of high quality (e.g., John James itarianism Tayler, James Martineau, James of the Drummond, in England; Theodore Par- Present, ker, Andrews Norton, Ezra Abbot, A. P. Peabody, F. H. Hedge, James Freeman Clarke, in America), show no large power of growth, it is probable that at no period in the history of the Christian Church has there been a more distinguished body of antitrinitarian teachers within its fold. Every variety of antitrinitarianism finds its representatives among them. The Arian tendency is, indeed, discoverable chiefly in the high subordinationism of men who do not wish to break with the church doctrine of the Trinity (Franck, Twesten, Kahnis, Meyer, Beck, Doedes, Van Oosterzee), though a true Arianism is not unexampled (Hofstede de Groot). In sequence to the constructions of Kant and his idealistic successors, a great number of recent theologians from Schleiermacher down have stated their doctrine of God in terms of one or another form of modalism (De Wette, Hase, Nitzsch, Rothe, Biedermann, Lipsius, Pfleiderer, Kaftan), though sometimes, or of late ordinarily, this modalism is indistinguishable from Socinianism, allowing only a " Trinity of revelation " — of God in nature (the Creation), in history (Christ), and in the conscience (the Church). Consonant with the general drift of modern thought this recent antitrinitarianism is commonly, however, frankly Socinian, and recognizes only a monadistic Godhead and only a human Jesus (cf. A. B. Bruce, The Humiliation of Christ, Edinburgh, 1881, Lecture v.; James Orr, The Christian View oj God and the World, Edinburgh, 1903, Lecture vii., and notes). The most striking instance of this bald Socinianism is furnished probably by A. Ritschl, but a no less characteristic example is afforded by W Beyschlag, who admits only an ideal preexistence in the thought of God for Jesus Christ, and affirms of the Holy Spirit that the representation that he is a third divine person " is one of the most disastrous importations into the Holy Scriptures." See Ritschl, Albrecht Benjamin; Trinity. Benjamin B. Warfield.
Bibliography: J. H. Allen, Historical Sketch of the Unitarian Movement since the Reformation, New York, 1894 (in American Church History Series); F. S. Bock, Historia Anhlrinitariorum, 2 vols., Konigsberg, 1774-84; L. Lange, beachichte und Entwickelung der Systeme der Unitarier vor aer Nicdnischen Synode, Leipsic, 1831; F. Trechsel, Die protestantischen Antitrinitarier vor Socin, Heidelberg, 1839- 44; 0. Fock, Der Socinianismus nach seiner Stellung in i^t Gesammtentwickelung des christlichen Geistes, Kiel, 1847; R. Wallace, Antitrinitarian Biography, 3 vols., London, 1850. See also under Arianism; Ebionites; Monarchianism; Socinus (Fatjstus), Socinians; Unitarians; and cf. the treatment of these movements in the Church histories.
ANTON, PAUL: Lutheran; b. at Hirschfelde (near Zittau, 50 m. e.s.e. of Dresden), in Upper Lausitz, Feb. 2, 1661; d. at Halle Oct. 20, 1730. ne studied at Leipsic, became tutor there, and Mped to found Francke's Collegia biblica (see WETI8M). In 1687-89 he traveled in southern Europe as chaplain to the future Elector of Saxony
Frederick Augustus, and on his return became superintendent at Rochlitz. In 1693 he was summoned as court chaplain to Eisenach, and two years later was appointed professor in the newly established university at Halle. With J. J. Breithaupt and A. H. Francke (qq.v.), Anton gave to the Hallensian theology its pietistic character, and he helped largely to make the university one of the leading schools of Protestant theology in Germany. He adhered more closely than his colleagues to the orthodox Lutheran doctrine. His peculiar activity was in the field of practical theology. As professor of polemics, he sought to ground that study upon psychological principles. " Every one," he was accustomed to say, " carries within himself the seeds of unbelief and heresy; and introspection is a more fruitful means for ascertaining the true principles of belief than personal or sectarian controversy." The Lord, he taught, would forgive a thousand faults and transgressions, but not hypocrisy or unfaithfulness to duty. The consciousness of sin was always present with him, and he impressed himself upon his auditors by his evident sincerity. Anton's lectures were edited in part by Schwenzel in 1732 under the title Collegium antitheticum. His devotional works — such as Evangelische Hausgesprdch von der Erlosung (Halle, 1723) and Erbauliche Betrachtung uber die sieben Worte Christi am Kreue (1727) — attained great popularity. (Georg Muller.)
Bibliography: An autobiography to 1725 was published in Denkmal des Herrn Paul Anton, Halle, 1731.
ANTONELLI, an"to-nel'li, GIACOMO, ja'eo-mo: Cardinal secretary of state under Pius IX. and chief political adviser of that pope; b. at Sonnino (64 m. s.e. of Rome), in the then Papal States, Apr. 2, 1806; d. in Rome Nov. 6, 1876. He received his earlier education at the Roman Seminary, then studied law at the Sapienza, and, after holding several minor posts in the papal government, was appointed delegate or governor successively of Orvieto, Viterbo, and Macerata. He showed so much force and judgment at the outbreak of the revolution of 1831 that Gregory XVI. found a place for him in the Ministry of the Interior, transferring him in 1845 to the position of treasurer of the Camera Apostolica or minister of finance. On his appointment in 1840 as canon of St. Peter's he received deacon's orders, but he never became a priest. Pius IX. made him a cardinal in 1847, and on the organization of the municipal council, in the autumn of that year, named him as its president. A few months later, on the establishment of a ministry on modern lines, he was again placed at the head (as president of the council, though Recchi was nominally prime minister), but soon resigned the position, becoming prefect of the pontifical palaces, in which position he organized the flight to Gaeta. Thence, as secretary of state, he conducted the negotiations which led to the pope's return (Apr. 12, 1850), from which date till his death he remained at the head of public affairs under Pius IX.
As the strongest supporter of the reactionary policy, Antonelli was regarded by the Liberals as an incarnation of evil; but materials are not yet
Antonians Apharsachites