Till': NEW SCIIAFF-HERZOG
ism in Wales at the synods already refenvd to; it is well decked out with HAiraclcs, visions, and the like. He was popular in both Wales and Ireland, where many churches were dedicated to him. His day is ilar. 1.
Bibliogr.iphy: W J. Rees, Lii^es uf the Camhro-Brilish Saints, pp. 102-144, 402-448, Llandovery, 1853; DCB, i. 791-793; DXB, xiv. 113-115.
DAVIDIS, FRANCISCUS.
Services as a Reformer (§1). Adoption of Unitarianism (§ 2). Theology (§ 3). Controversies (§4). Influence (§ 5).
Franciscus Davidis (Ferencz David), a ITnitarian of Transylvania, was born at Klausenburg (Kolozsvar; 72 m. n.n.w. of Hermannstadt), Hungary, l.'ilO (?); d. at Deva 1,37 m. s.w. of Karlsburg) Nov. 15, 1579. He was probably of Saxon descent. Franciscus, the episcopal \'icar of Weissenburg, enabled him to study theology at A\'ittenberg. From 1551 to 1552 he v,as rector of a school in Bistritz. Later he accepted the Lutheran faith and was called to Petersdorf (Peterfalva) as first Evan-
1. Services gelical preacher. In 1555 he became as a rector in Klausenburg, in 1556 also
Reformer, superintendent of the Evangelical Hungarian Church in Transylvania. He soon became the champion of the Reformation in his country, following Melanchthon and combating Calvinism. The state assembly of Thorenburg in 1558 permitted only the Lutheran and the Catholic religion, but the controversies continued without interruption, especially on the doctrine of the Lord's Supper, and the Calvinistic party headed by Peter Melius (q.v.) gained many adherents among the nobility. Davidis himself, anxious to maintain and increase his influence, turned toward Calvinism. From the discord of confessions resulted a separation of nationalities, the Saxons under their superintendent Matthias Hebler remaining faithful to Lutheranism, and the Hungarians under Melius and Davidis accepting Calvinism; after 156-1 both parties were legally acknowledged. Davidis became Calvinistic superintendent, and soon aftera-ard court preacher of the sovereign John Sigismund Zapolya.
At this time an irresistible current of Unitarian doctrines from Italy Switzerland, and especially from Poland, made its way into Transylvania, and the controversies turned from the Lord's Supper to the doctrine of the Trinity and the person of Christ.
Davidis, again following the current
2. Adoption of the time, accepted the new doctrine of TJnitari- and was chiefly influential in intro-
anism. ducing Unitarianism at the court, and at the LTniversity of Klausenburg. In 1566 he attacked the doctrine of the Trinity in a disputation with Peter Kdrolyi, rector of the university in Klausenburg. A number of conventions were held, treatises were written, and the controversies assumed greater and greater dimensions, Dav idis and Melius becoming the most passionate opponents. Davidis and Georgius Blandrata (q.v. ), court physician of the prince, succeeded in winning the majority of the nobility over to Unitarianism;
and in 1567 the prince placed at their disposal a printing-press at Weissenburg. The state assembly held at Thorenburg in 1568 granted entire freedom in matters of religion, and in the same year a great disputation was held at Weissenburg with Peter Melius and Peter Kdrolyi on the one side and Davidis and Blandrata on the other. The controversies were continued at synods and in treatises. In 1568 the Unitarian Church was constituted independently with Davidis as bishop. Its adherents were almost exclusively of the Hungarian and Czech population, with Klausenburg and Weissenburg as their strongholds.
The fundamental thoughts of Davidis's doctrine were that the Reformation must be placed upon a broader basis, and the ceremonies and articles of faith must be reduced to the simplicity of apostolic times. The main obstacle to such a reform is the scholastic doctrine of the Trinity, a product of Greek philosophy, and the source of all idolatry in the
Church. There is no triune God, but 3. Theology, only one God, the Father and Creator
of the universe; to him alone divinity in the full sense is to be ascribed. Christ was born of Mary in a supernatural manner. The Son of God exists eternally in the divine decree; but in reality he is not born from eternity, but has originated only with the incarnation of Christ. The Holy Spirit is not the third person of the Trinity, but the power that emanates from the Father and is communicated to us through the Son for our sanctification. Davidis spread his doctrines abroad in Latin and Hungarian writings, in catechisms, sermons, and Latin distichs. But the predominance of Unitarianism in Transylvania was of but short duration. Zdpolya, the reigning prince, died in 1571, and his successor, Stephen Bathory, a Roman Catholic, called the Jesuits into the country. Most of the Unitarians took the part of Caspar B6kes, a pretender, and were involved in his utter defeat in 1575. Bdthory immediately removed all Unitarians from the court, and their publications were subjected to a severe censorship; all innovations in religion were threatened with excommunication and punishment by the sovereign. Davidis, however, received important aid from Unitarians of foreign countries who sought refuge in Transylvania, as, for instance, Johann Sommer of Saxony, and Jacob Palseologus, an exile from Poland. Bdthory succeeded in winning some of the Unitarians, especially Blandrata, over to his political cause. A separation from his wife injured Davidis's authority, and the liberties of the Unitarians were more and more restricted.
To make matters worse, Davidis's position became so radical that he rejected the worship of Christ altogether. A controversy then ensued between him and Blandrata, who, belonging to the more
moderate party, invoked the aid of 4. Contro- Faustus Socinus. The latter came in versies. person from Basel. Davidis expressed
his views in four theses De non invocando Jesu Christo in precibus sacris. He held a synod with his adherents at Thorenburg, where he decreed the Non-adoratio. Thereupon Blandrata and Socinus effected his suspension from office