SYSTEM OF TRANSLITERATION
The following system of transliteration has been used for Hebrew :
X = ' or omitted at the
t = z
V='
beginning of a word.
n = t
B = p
3 = b
D = t
a = ph or p
3 = bh or b
^ = y
V = z
a = g
3 = k
P = k
J = gh or g
3 =: kh or k
"l = r
^ = d
h = l
\if = s
T = dh or d
D = m
B> = sh
n = h
: = n
n = t
1 = w
D = s
n = th or t
The vowels are transcribed by a, e, i, o, u, without attempt to indicate quantity or quality. Arabic and other Semitic languages are transliterated according to the same system as Hebrew. Greek is written with Roman characters, the common equivalents being used.
KEY TO PRONUNCIATION
When the pronunciation is self-evident the titles are not respelled ; when by mere division and accentuation it can be shown sufficiently clearly the titles have been divided into syllables, and the accented syllables indicated.
a
as in sofa
e
as
in
not
iu as in dwration
Q
" " orm
S
((
II
nor
c = k " " cat
a
" " at
u
<i
II
MV
ch " " church
S.
" " fare
a
(<
II
rule
cw = qu as in ^ween
e
" " pen'
u
tc
II
bwt
dh (th) " " the
" " fate
tJ
II
II
bum
f " " /ancy
i
" " tin
ai
II
pine
g (hard) " " go
i
" " machine
au
II
II
out
H " " loch (Scotch)
o
" " obey
ei
II
II
oil
hw {wh) " " why
" " no
iu
few
j " " /aw
In accented syllables only; in unaccented syllables it approximates the sound of e in over. The letter n, with a dot '2 T 'h 'nclicates the sound of n as in ink. Nasal n (as in French words) is rendered n. In German and French names ii approximates the sound of u in dwne.
THE NEW SCHAFF-HERZOG
ENCYCLOPEDIA OF RELIGIOUS KNOWLEDGE
CHAMIER, sha"mye', DANIEL: French preacher (Reformed); b. at the castle of Le Mont, near Mocas (in the district of Saint-Mar cellin, 23 m. w. of Grenoble), 1565; killed at Montauban Oct. 17, 1621. He belonged to an old Roman Catholic family of Avignon, but his father had embraced the Protestant faith and gained many converts in the south of France, especially at Mont^limar, where he became pastor. Daniel studied at the University of Orange and at Geneva under Beza and De la Faye (1583-89). He was ordained minister at Montpellier, and about 1595 succeeded his father at Mont61imar. His intelligence and the firmness of his character led the provincial synod to appoint him deputy to the national synod at Saumur and the political gathering at Loudun in 1596, and thenceforth he was a frequent delegate to such assemblies. He succeeded in preventing the addition of certain limitations to the Edict of Nantes, and brought the Edict to the Synod of MontpeUier in 1598. In 1601 and 1602 he took part in two celebrated discussions at Montpellier with the Jesuits Cotton and Gaultier. In 1603 he presided over the National Synod at Gap, when an article was added to the Reformed confession of faith declaring the pope to be the Antichrist foretold in the Scriptures. In 1607 Henry IV. granted him permission as representative of the Church of Dauphine to establish an academy at Montpellier, and he became professor, returning, however, after a short time to Montelimar. In 1612 he became pastor and professor at Montauban. When Louis XIII. besieged the city in 1621 Chamier sent his students to the walls, shared himself in all the dangers and misfortunes of the citizens, and was mortally wounded during the defense, in theology he held fast to Calvin's dogma of predestination, even to supralapsarianism; in some other respects he differed from Calvin, e.g., concerning Christ's descent into hell and the doctrine of angels. His works were: Dispute de la vocation des ministres de I'^glise reformee (La Rochelle, 1589); Epistolce jesidticcB (Geneva, 1599); La Confusion des disputes papistes (1600); Disputaiio scholastico-theologica de cecumenico pontifice (1601); La Honte de Babylone (S6dan, 1612); La J esuitomanie (Montauban, 1618); Journal du voyage de M. D. Chamier a Paris et a la cour de Henri IV en 1607 (ed. C. Read, Paris, 1858).
G. Bonet-Maury.
Bibuographt: J. Quick, Memoir of D. Chamier, with Notices of his Descendants, London, 1852, also in Read's edition of the Journal, u.s. III.— 1
CHANCEL: In the narrowest sense the sanctuary of a church, i.e., an enclosure beyond or within the choir containing the altar. As the distinction between clergy and laity developed, it became customary to reserve an ever larger space for the former, and separate it from the body of the church, as by a screen. Their space then came to be designated as the chancel, and the word is often employed in modem usage for all beyond the nave and transepts. See Altae.
CHANCERY, APOSTOLIC {Cancellaria Apostolica). See Curia, § 3.
CHANDIEU, shan"dyu', ANTOINE DE LA ROCHE: French Reformed theologian; b. at the castle of Chabot (near Macon) 1534; d. at Geneva Feb. 23, 1591. His trend toward the Reformed was strengthened during his study of law at Toulouse, and after a theological course at Geneva he became the pastor of the Reformed congregation of Paris, 1556-62. When in the night of Sept. 4, 1557, a Protestant meeting was attacked and 140 persons were imprisoned, Chandieu published his Remonstrance au Roi and his Apologie des bans Chretiens contre les ennemis de I'cglise catholique. In consequence, he was arrested, but was soon released at the intervention of Anthony of Navarre. In 1558 he went to Orleans, but soon returned to Paris. He took an active part in the deliberations of the first national synod of the Reformed Church in France which was held at Paris May 26-28, 1559, and assisted in preparing a confession of faith. He presided at the third national synod at Orleans, Apr. 25, 1562, where Morelli's doctrine regarding the general right of voting at ecclesiastical elections was condemned. The controversy nevertheless continued, and Chandieu wrote a rejoinder. La confirmation de la discipline ecclesiastique observee en eglises reformees de France (Geneva, 1566). At the eighth national synod, held at Nimes, May 6, 1572, the matter of Morelli, who was seconded by Pierre Ramus, De Rosier, Bergeron, and others, was again taken up and again condemned. After the massacre of St. Bartholomew (1572), Chandieu fled to Switzerland, and lived first at Geneva and afterward at Lausanne and Aubonne, everywhere advocating and defending the cause of his countrymen, many of whom Hved in Switzerland. In the religious war of 1585 he was field-chaplain to Henry of Navarre; but in May, 1588, he returned to his family at Geneva, where he died three years later, lamented by the Protestants of Geneva and France
Oh&ndler
Channln?