THE NEW SCHAFF-HERZOG
Thus in Scotland it was long customary to observe a yearly fast on some day in the week preceding the Communion Sunday: but the religious side of this observance has largely fallen into disuse, and the day has become merely a public holiday. For the history of the New England usage, derived from the Puritans, see Fast-day. The Church of England has a table of fasts in its Prayer-book, including all Fridays, Lent, the ember-days, and certain vigils, but merely enjoins a special measure of devotion and abstinence on these days, laying down no precise law for their observance.]
H. Achelis.
Bibliography: I. Benzinger, Archaologie, pp. 165, 464, 477; Nowack, Archaologie, ii. 270 sqq.; Schiirer, Geschichte, ii. 489-491 and consult the indexes of original and of Eng. trans].; Smith, Rel. of Sem., pp. 433-434; BD, i. 854-S55; EB, ii. 1505-08; KL, iv. 1251-52.
II. A list of early treatises, mostly in Latin, is in Hauck-Herzog, RE, v. 770, and in J. E. Volbeding, Index dissertationum, pp. 119-120, Leipsic, 1849. The best treatment of the subject is L. Duchesne, Christian Worship, Eng. transl., London, 1904. Consult; Bingham, Origines, book xxi.; J. C. W. Augusti, Denkwiirdigkeiten, x. 309- 420; H. Liemke, Die Quadragesimal-Fasten der Kirche, Munich, 1853; J. H. Blunt, Dictionary of Doctrinal and Historical Theology, pp. 270-275, London, 1870; A. Linsenmayr, Entwicklung der kirchlichen Fastendisziplin, Munich, 1877; F. X. Funk, in Kirchengeschichtlichen Abhandlungen, pp. 241-278, Paderborn, 1897; T. Zahn, Skizzen aus dem Leben der alien Kirche, pp. 359-360, 368- 373, Erlangen, 1898; W. E. Addis and T. Arnold, Catholic Dictionary, pp. 371-373; DCA. i. 661-665; KL, iv. 1241-51.
FATALISM: The doctrine that all events are determined by fate, instead of by natural causes, and that nothing that man can will or do affects the course of events. While in the fatalistic view of the world everything is ruled by necessity, this is quite a different kind of necessity from that of Determinism (q.v.), with which fatalism is often confused. Indeed, fatalism and determinism are diametrically opposed to one another. The determinist, or necessitarian, says that events take place with necessity, but that they are made necessary by events immediately preceding, to which they stand in a relation of cause and elicct. The fatalist, on the other hand, eliminates natural causes entirely. In his view the ultimate result will remain the same, no matter how much the antecedent causes be varied. For example, believing that a blind fate has decreed his death at a certain time, the fatalistic soldier goes into the battle with the firm conviction that he will not meet his death a moment sooner than if he had stayed at home. While fatalism bears a resemblance to predestination it is essentially a heathen view, and leaves no room for freedom of the will, or for any personal relation between man and God the Father. Fatalism appears in Greek philosophy, and sometimes in modern pantheism, but it has found its fullest expression in the fanaticism of Mohammedanism .
Bibliography: Abbe" Plouquet, Examen du fatalisme, Paris, 1757; A. Monod, Le Fatalisme, ib. 1858; B. Conta, Theorie du fatalisme, Brussels, 1877; D. Bosurgi, 11 Fatalismo e . libertd morale, Catania, 1893; A. Lalande,
in Revue philosophique, xlii (1896), 225 sqq.
FATHERS OF CHRISTIAN DOCTRINE. See
Christian Doctrine, Society of.
FATHERS OF THE CHURCH. See Church Fathers; Patristics, Patrology.
FAUCHET, fo"she', CLAUDE (Abbe- Fauchet): French bishop and revolutionist; b. at Domes (21 m. s.s.e. of Nevers), Department of Nievre, Sept 22, 1744; executed in Paris Oct. 31, 1793. He devoted himself to the Church and soon became famous as an orator. He was grand vicar of the archbishop of Bourges, preacher to the king, and abbe of Montfort-Lacarre, in Brittany. In 17S8 he was deprived of his office as preacher to the king on account of his revolutionary views; and on July 14, 1789 he was one of the leaders in the attack on the Bastile. He was a member of the Commune and was chosen by that body to deliver an Eloge civique de Benjamin Franklin (Paris, 1790). His De la religion nationale (Paris, 1789), led to his appointment as constitutional bishop of Calvados in 1791. The same year he was elected deputy to the legislative assembly, afterward to the convention. At first a Jacobin, he was forced by the execution of the king, which he had opposed, to side with the Girondists. He was arrested on July 18, 1793, and guillotined with the Girondist deputies on Oct. 31. Besides publishing a number of revolutionary addresses, he edited La Bouche de Fer and the Journal des Amis. His ffiuvres choisies are in J. P. Migne's Collection des orateurs saeres,
vol. lxvi.
FAUCHEUR, fo"slroT', MICHEL LE: French Protestant preacher; b. at Geneva 1585; d. in Paris Apr. 1, 1657 At eighteen he began preaching at Dijon and early won a great reputation as an orator. He was pastor at Montpellier 1612-32, and from 1636 till his death he preached at Charenton. In the interim he had been reduced to silence by Richelieu, who was trying to unite the two branches of the Church. Besides a large number of sermons, which are still worth reading, he published, Traite de la Cene (Geneva, 1635); and Traite de Vaction de I'orateur (Paris, 1637). A translation of his sermon, " The Wages of Sin and the Reward of Grace " is found in Ingram Cobbin's The French Preacher (London, 1816).
Bibliography: G. Tallemant des Reaux, Les Historiettes, Paris, 1834-35; A. R. Vinet, Hist, de la predication, Paris, 1860.
FAULHABER, faul-ha'ber, MICHAEL: German Roman Catholic; b. at Heidenfeld (18 m. n.e. of Wurzburg) Mar. 5, 1869. He studied in Wttrzburg (D.D., 1895), and after being prefect of the theological seminary in the same city, 1893-95, spent the years 1896-98 in libraries in Rome and other Italian cities. He became privat-docent in the University of Wurzburg in 1899, and in 1903 was appointed professor of Old Testament exegesis in the University of Strasburg. He has written Die griechischen Apologeten der klassischen 1 «'«"zeit, i., Eusebius (Wurzburg, 1896); Die Propheten- Catenen nach romischen Handschrifien (Freiburg, 1899); Hesychii Hierosolymitani interprctatio haia prophetce (1900); Hohelied-, Proverbien- und Prediger-Catenen (Vienna, 1902); and Die Vesperpsalmen der iSo?in- und Feiertage (Strasburg, 1906).