RELIGIOUS ENCYCLOPEDIA
Athen s Atonement
the office of protos was abolished and the entire constitution became democratic. The last typicon is of 1783 (Meyer, 243). In the nineteenth century half of the monasteries returned to the common life but the old constitution was retained. Down to the eighteenth century the religious and moral life was of a low type. After 1750 there seems to have been a revival. At that time Eugenios Bulgaris (q.v.) was teacher in the academy of Vatopedi. At the end of the eighteenth century there were certain lively religious controversies on Mt. Athos, among others the so-called kolyba controversy— whether the memorial days of the dead could be celebrated on Sunday instead of Saturday. On the whole the life on Athos has remained unchanged, and is still a remnant of pure medievalism. The great number of manuscripts and documents there offer to the scholar a rich field of activity. The student of art finds all that Byzantine art produced gathered together. The student of religion can study the Eastern piety of all Christian centuries, for each period has left behind distinct remains. It is to be hoped that the struggle of the nationalists, especially the struggle of Panhellenism against Panslavism, will not deprive the Athos monachism of its universality.
Philipp Meyer. Bibliography: The Hietorice Byzantinae of Nicephoras Gregoras, book xiv, in MPG, cxlviii, and of John Cantacuzenus, book iv, in MPG, cliv, 15-370, passim; John Comnenus, HpoaKvvrjTapiov tov ayi'ov opovs, Venice, 1701, and often; J. P. Fallmerayer, Fragmente aus dent Orient, Stuttgart, 1845; M. I. Gedeon, 6 "A9w«, Constantinople, 1885; Porphyrius Uspensky, Geschichte des Athos und seiner Kloster (in Russian), 3 vols., Kiev and Moscow, 1845-92; Philipp Meyer, Die Haupturkunden fur die Geschichte der Athoaklbster, Leipsic, 1894; A.
Schmidtke, Das Klosterland des Athos, Leipsic, 1903; H. Gelzer, Vom heiligen Berge und aus Macedonian, Leipsic, 1904; H. Brockhaus, Die Kunst in den Athosklbstern, Leipsic, 1891. Catalogues of the documents are given in V. Langlois, Le Mont Athos et ses monasteres, Paris, 1867; J. Muller, Slavische Bibliothek, Vienna, 1851; and in the nepi-ypa<£iKos KaraAoyos, published at Constantinople in 1902 at the instance of the patriarch Joachim III. A catalogue of the manuscripts in most of the libraries is given in S. Lampros, KaraAoyos riiv ev Tai? j3i/3Ato0>)Ka($ toO dyi'ou opov; 'EAkriviKiivKu&iicuv, 2 vols., Cambridge, 1895-1900. Many documents have been published in Greek and Russian periodicals. A new collection has been begun by Regel, Xpixro- 0ouAAa Kal ypap.ju.aTta tijs €P Tcp 'Ayuj> 'Opet fiovrfSTOv BaT07re- S'wv, St. Petersburg, 1898. For special literature, consult Krumbacher, Geschichte; the English works of R. Curzon, Visits to Monasteries in the Levant, London, 1849, 1865, and A. Riley, Athos or the Mountain of the Monks, London, 1887, may also be mentioned.
ATKINS, JAMES: Methodist Episcopalian; b. at Knoxville, Tenn., Apr. 18, 1850. He was educated at Emory and Henry College (B.A., 1872) and entered the ministry in the Holston Conference of the Methodist Episcopal Church, South, in 1872, in which he held various pastorates until 1879. He was president of Asheville Female College, 1879-89 and 1893-96, and of Emory and Henry College, 1889-93. Since 1896 he has been the Sunday-school editor of the Methodist Episcopal Church, South. He is president of the Board of Missions of the Western North Carolina Conference, and vice-president of the General Board of Missions of the Methodist Episcopal Church, South, and was also a member of the commission which effected the union of the Methodist Episcopal Churches of Japan in 1906. He is the author of The Kingdom in the Cradle (Nashville, 1905).
ATMIYA SABHA. See India, III, 1.
I. Significance and History of the Doc-
trine. The New Testament Presentation
(§1). Development of the Doctrine (§ 2). Various Theories (§ 3).
II. The Five Chief Theories of the Atone-
ment. 1. Terminating upon Satan. The " Triumphantorial Theory " (§1).
ATONEMENT.
2. Terminating Physically on Man.
" Mystical Theories " and their Advocates (§ 2).
3. Terminating on Man in the Way
of Bringing to Bear on him Inducements to Action.
" Moral Influence Theories." The Essential Thought (§ 3).
Various Forms of these Theories (§4).
4. Terminating on Man Primarily and
on God Secondarily.
" Rectoral or Governmental Theories " (§ 5).
Advocates of these Theories (§ 6).
Horace Bushnell (§ 7). 5. Terminating on God Primarily and on Man Secondarily.
" Theories of Reconciliation " (§ 8).
Certain " Sacrificial Theories " (§9).
The Doctrine of " Satisfaction " (§ 10).
I. Significance and History of the Doctrine:
The replacement of the term "satisfaction" (q.v.), to designate, according to its nature, the work of Christ in saving sinners, by " atonement," the term more usual at present, is somewhat unfortunate. " Satisfaction " is at once the more comprehensive, the more expressive, the less ambiguous, and the more exact term. The word " atonement " occurs but once in the English New Testament (Rom. v, 11, A. V., but not R. V.) and on this occasion it bears its archaic Bense of " reconciliation," and as such translates the Greek term hatallage. In the English Old Testament, however, it is found quite often as the stated rendering of the Hebrew terms kipper, kfppurim, in the sense of " propitiation," " expiation." It is in this latter sense that it has become current, and has been applied to the work of Christ, Which it accordingly describes as, in its essential
nature, an expiatory offering, propitiating an
offended deity and reconciling him with man.
In thus characterizing the work of Christ, it does
no injustice to the New Testament
i. The New representation. The writers of the
Testament New Testament employ many other
Presenta- modes of describing the work of Christ,
tion. which, taken together, set it forth as
much more than a provision, in his
death, for canceling the guilt of man. To mention
nothing else at the moment, they set it forth equally
as a provision, in his righteousness, for fulfilling
the demands of the divine law upon the conduct of
men. But it is undeniable that they enshrine at
the center of this work its efficacy as a piacular
sacrifice, securing the forgiveness of sins; that is
to say, relieving its beneficiaries of " the penal
consequences which otherwise the curse of the
broken law inevitably entails." The Lord himself
Atonement