THE NEW SCHAFF-HERZOG
Kan.; and Franklinton Christian College (for negroes), at Franklinton, N. C. Their quadrennial convention of Oct., 1850, held at Marion, N. Y., directed the founding of a college giving equal privileges to the sexes; and they established Antioch College at Yellow Springs, O., and made Hon. Horace Mann its first president; but they later lost the institution to the Unitarians. It was the first college to give fully equal honors to both sexes in " coeducation." Union Christian College, their next college, may be considered the effect of the abortive attempt at Antioch. [In Canada the Christians pay the salary of one of their members as professor in McMastcr University, a Baptist institution, and encourage their young people to study there. — A. H. N.]
The Christians were also the first in modern times as a denomination to authorize the ordination of a woman to the Gospel ministry; but they were not the first to ordain; this being done irregularly before their action. The foreign mission work of the Christians is only twenty years old; it is carried on now in Japan and Porto Rico, and there is agitation to begin work in India.
In 1808 the Rev. Elias Smith established the first religious newspaper, the Herald of Gospel Liberty, at Portsmouth, N. H. After various vicissitudes, it is now the property of the general body and is published by the Christian Publishing Association, a denominational corporation at Dayton, O. Other periodicals to be mentioned are: the Christian Sun, weekly, property of the Southern Christian Convention, Elon College, N. C; the Christian Vanguard, semimonthly, property of the Ontario Christian Conference, Toronto and Newmarket, Ontario; the Young People's Worker, monthly, Raleigh, N. C; various Sunday-school periodicals, issued by the Christian Publishing Association, Dayton, O., quarterlies and weeklies, and the Christian Missionary, monthly, property of the American Christian Convention, Dayton, O.; the Afro-Christian Messenger, monthly, Franklinton, N. C.
J. J. SUMMERBELL. Bibliography: Smith's Works, by Elias Smith, Exeter, N. H., 1805; John Dunlavy, Manifesto, Pleasant Hill, Ky., 1818; John Rogers, Biography of Barton Warren Stone, Cincinnati, 1847; D. Purviance, Biography of D. Purviance. Dayton, O., 1848; J. R. Freese, Christian Church History, Philadelphia, 1852; N. Summerbell, History of the Christians, Cincinnati, 1871; E. W Humphreys, Memoirs of Deceased Christian Ministers, Dayton, 1880; J. F. Burnett, Origin and Principles of the Christians, Dayton, 1903; J. J. Summerbell, Scripture Doctrine, Dayton, 1904; idem. The Christians and the Disciples, Dayton, 1906.
CHRISTIANS OF ST. JOHN. See Mand^ans. CHRISTIANS OF ST. THOMAS. See Nesto-
RLVNS.
CHRISTIE, FRANCIS ALBERT: Unitarian; b. at Lowell, Mass., Dec. 3, 1858. He was educated at Amherst College (B.A., 1881), and studied philology at Johns Hopkins (1884-86) and theology at the universities of Berlin, Heidelberg, and Marburg (1889-93). He taught in the Roxbury Latin School, Roxbury, Mass., in 1881-84 and was classical master at Lawrenceville School, Lawi-encevillc, N. J., ui 1887-N9. He was .subsequently an in-
structor in the Harvard Divinity School (1891-92), and since 1893 has been professor of church history in Meadville Theological School, Meadville, Pa.
CHRISTLIEB, THEODOR: A voluminous theological author; b. at Birkenfeld (27 m. w.n.w. of Stuttgart), Wurttemberg, Mar. 7, 1833; d. at Bonn Aug. 15, 1889. His education was received mainly at Tubingen, where he studied theology under Tobias Beck and F. C. Baur. He was ordained in 1856 as assistant to his father, and soon took charge of a church at Ruith near Stuttgart. A Lutheran by education and conviction, he laid more stress on honest faith and real conversion than on dogmatic subtleties; the narrow exclusiveness of many Lutherans repelled him, and he had close associations with numbers of the Reformed, coming later to be among the supporters of definite union. His pastoral duties left him time for literary work, out of which grew his Leben und Lehre des Johann Scotus Erigena (Gotha, 1860). From 1858 to 1865 he was in London as pastor of the Lutheran German church of Islington. He was recalled by the king of Wurttemberg to be pastor at Friedrichshafen. While there he delivered lectures at St. Gall and Winterthur, afterward enlarged into his second important work, Moderne Zweifel am christlichen Glauben (Bonn, 1868; Eng. transl., Edinburgh, 1874). In a moderate and conciliatory tone, yet not paying sufficient attention to the results of Biblical science, he attempted to meet some of the principal modern objections to Christianity, dealing especially with materialism, pantheism, and deism, and going on to develop a Christian theism, paying particular attention to the doctrine of the Trinity and the possibility of miracles, and vigorously opposing the rationalistic conceptions of Strauss, Renan, and Baur. In 1868 he was called to Bonn as professor of practical theology and preacher to the university, and here he remained until his death. The purpose of his lectures was rather the formation of earnest and devout pastors than the display of scientific learning. Similarly, his preaching, which had a wide influence, was characterized rather by warm, earnest pressing home of the great truths of Christianity than by a seeking after oratorical effect. His work extended far beyond the bounds of the university. In England he had learned to know and to esteem members of other churches than his own, and he worked constantly for unity of spirit between them, without wasting time in fruitless efforts for external unity. He took part in the work of the Evangelical Alliance, and attended its conferences in Basel, Copenhagen, and New York, where he read a paper on The Best Methods of Counteracting Modern Infidelity (New York, 1873), dealing with unbelief as it shows itself in the individual, in scientific investigations, and in the practise of social fife. In order to stir up the German churches to more zealous activity, he delivered a lecture at Copenhagen in 1SS4 on the best means of counteracting religious indifference, in which, while deprecating .seiisati(jnal methods such as those of the Salvation Army, he suggested the appointment, especially in larg(' placivs, of evangelists who should