RELIGIOUS ENCYCLOPEDIA
Galas; Caleb
presented a remonstrance to the king, and argued so boldly and successfully in support of his position that he was imprisoned and ultimately ordered to leave the country. He went to Holland (1619), where he lived in quiet and obscurity; at one time it was rumored that he was dead and a false Recantation Directed to Such in Scotland as Refuse Conformity to the Ordinances of the Church was published and ascribed to him (London, 1622). After the death of James (1625) he returned to Scotland, but did not obtain a charge until 1640, when he was appointed minister at Pencaitland, East Lothian. Gradually he came again into prominence and, with David Dickson and Alexander Henderson, was employed in drawing up the " Directory for Public Worship." In 1648 the General Assembly voted him an annual pension of £800 Scots (£66 13s. 4d. sterling) to enable him to complete his great work, the history of the Kirk of Scotland. He died, however, leaving it still in manuscript, and in three forms; the first and longest is now partially preserved in the British Museum; the second, " a digest of the first," was published with a Life by Thomas Thomson by the Wodrow Society in eight volumes, Edinburgh, 1842-49; the third, another abridgment, was published in 1678 with the title The True History of the Church of Scotland from the Beginning of the Reformation unto the End of the Reign of King James VI. These histories have slight literary merit, but are invaluable as sources, their material having been collected with diligence and fidelity. The most notable of Calderwood's other publications was his Altar of Damascus, or the pattern of the English hierarchy and church obtruded upon the Church of Scotland (Leyden, 1621; Lat. transl., Altare Damascenum, with considerable additions, 1623; 2d ed., 1708), which became later the great storehouse of arguments in favor of Presbyterianism.
Bibliography: Besides the Life, by T. Thomson, prefixed to the Wodrow ed. of the History, and the Preface to vol. viii. of the same, byD. Laing, consult: G. Grub, Ecclesiastical History of Scotland, vols, ii., in., Edinburgh, 1861; J. Walker, Theology and Theologians of Scotland, ib. 1872; DNB, viii. 244-246.
CALDERWOOD, HENRY: United Presbyterian Church of Scotland; b. at Peebles (21 m. s. of Edinburgh) May 10, 1830; d. at Edinburgh Nov. 19, 1897. He studied at the University of Edinburgh and the theological hall there of the United Presbyterian Church; was ordained minister of Greyfriars Church, Glasgow, 1856; was appointed professor of moral philosophy, Edinburgh, 1868. As a philosopher ' he tried to discover and explain the bearings of physiological science on man's mental and moral nature. He believed it to be demonstrated
by physiology that the direct dependence of mind on brain was confined to the sensory-motor functions, the dependence of the higher forms of mental activity being, on the other hand, only indirect. He endeavored to establish the thesis that man's intellectual and spiritual life, as we know it, is not the product of natural evolution, but necessitates the assumption of a new creative cause." His interests were not confined to his professional work; he was chairman of the Edinburgh school board,
chairman of the North and East of Scotland Liberal Unionist Association, was a member of the mission board of his Church, and advocated temperance reform, Presbyterian union, and other philanthropic and religious movements. He edited The United Presbyterian Magazine, and published The Philosophy of the Infinite (London, 1854), a criticism of Sir William Hamilton prepared during his student days; Handbook of Moral Philosophy (1872); On Teaching, its Means and Ends (1874); The Relations of Mind and Brain (1879); The Parables of our Lord (1880); The Relations of Science and Religion, Morse lectures before Union Theological Seminary, New York, 1880 (1881); Evolution and Man's Place in Nature (1893; enlarged ed., 1896); several of these works have appeared in many editions.
Bibliography: His Life was written by his son, W L. Calderwood, with David Woodside, with chapter on his philosophical works by A. S. Pringle-Pattison, London, 1900.
CALEB, CALEBITES: One of twelve scouts whom Moses sent from the Wilderness of Sin to spy out the promised land (Num. xii. 16-xiii. 17a, 21, 25), and his descendants. According to Num. xiii. 6 he represented the tribe of Judah. Joshua xiv. 6, 14 designates him as " the Kenizzite," with which Joshua xv. 17 agrees in making Othniel, the brother of Caleb, the " son of Kenaz." The Kenizzites were a branch of the Edomitic stock, Kenaz being a grandson of Esau (Gen. xxxvi. 11, 15). Then Caleb, and Othniel were originally not Israelites, but had left their people and united with the Hebrews, and this agrees with the location of their settlements in Hebron and Debir (Josh. xiv. 6-15, xv. 13-19; Judges i. 12-15, 20). I Chron. ii. 42-49 puts into the possession of Caleb Maresha, Hebron, Tappuah, Maon, Jokdeam, and Beth-zur (Madmannah, verse 49, is a city of the Negeb, Josh. xv. 31). The Calebites occupied the same region in the time of Saul and David, and to them belonged a part of the Negeb (I Sam. xxx. 14). There David lived long as a freebooter, his first wife was of Calebite stock, and Abigail was from Maon-Carmel. After Saul's death David occupied Hebron and its Calebite neighborhood and was there made king. His realm included the territory of Caleb and Judah, though the latter gave the name to his kingdom. In spite of the formal union of the two peoples, the Calebites maintained a practical independence with a residence in Judahitic territory. This explains Absalom's resort to Hebron in his insurrection against David.
The name Caleb was then originally that of a stock, and, personified, became that of the eponymous ancestor (see Eponym) . With this the story of Achsah (Judges i. 12-15, Josh. xv. 15-19) is seen to agree when it is remembered that tribally "daughter" means a weaker stock which has lost its independence to a stronger.
The Calebites remained in the district mentioned till exilic times, when the Edomites drove them, weakened by Nebuchadrezzar's measures, northward to the neighborhood of Jerusalem — a change explained in customary genealogical phrasing (I Chron. ii. 18-19), and the Calebites were reckoned to Judah (I Chron. ii. 5, 9, 18, 50-55).
Calendar Brethren Calendar, The Christian