THE NEW SCHAFF-HERZOG
Darius (520 B.C.), Haggai was commanded to oppose before Zerubbabel and Joshua the currentopinion in Judea that the time had not come to rebuild the Temple; the result was a commencement of the work (i. 1-11). A second oracle rebuked the faintheartedness of the people due to their lowly condition by promising a stirring among the nations which should pour treasures in abundance into it (li. 1-9). A third and a fourth oracle, a month later, promised the wakening of the nations, the overthrow of the heathen kingdoms, and the acknowledgment of Zerubbabel as Yahweh's signet (ii. 11-19, 20-23).
The contents of this book make clear that the building of the Temple had not been accomplished during the reign of Cyrus and according to his edict (Ezra i. 3), and supplements the account in Ezra iv. 1-5; though there is no trace in either Haggai or Zechariah that the foundations had already been laid (Ezra iii. 12). Haggai speaks as though the fault was that of the Jews themselves, but he shows also that they had suffered from drought and failure of crops (i. 6, 9, ii. 16), and the people were few in number, so that they had tried to proselyte, a process which had brought its own difficulties (Isa. lvi.-lxvi.). The course of events stated or implied is as follows: The first address on the first day of the sixth month, 520 B.C.; a further encouraging word between that date and the twentyfourth; discouragement followed the first efforts, hence a new delivery on the twenty-first day of the seventh month, parallel to Isa. lx.; to remove evident discouragement came a new stimulus in the address delivered on the twenty-fourth day of the ninth month, followed by an address later on the same day and of different tenor, in which Zerubbabel is called by God to a special mission. He is God's signet, his representative; and this can point only to the reestablishment of the kingdom. And with this was bound up also the realization of certain Messianic hopes. Doubtless the stimulus to this was given in the stormy condition of affairs in the East, which looked toward the destruction of the Persian empire and seemed favorable to the erection of the Messianic kingdom in Judea. (R. Kittel.)
Bibliography: T. K. Cheyne, Jewish Religious Life after the Exile, New York, 1898; A. Kohler, Weissagungen Haggais, Erlangen, 1860; P. H. Hunter, After the Exile, vol. i., chap, vii., Edinburgh, 1890; J. Wellhausen, Skizzen und Vorarbeiten, vol. v., Berlin, 1893; E. Meyer, Die Entstehung des Judenthums, Halle, 1896; Bonme, in ZATW, vii. (1887), pp. 215 sqq.; W. Nowack, Kleine Propheten, Gottingen, 1897; G. A. Smith, The Book of the Twelve, vol. ii., London, 1898; DB, ii. 279-281; EB, ii. 1935-37; JE, vi. 146-149.
HAGIGAH. See Talmud.
HAGIOGRAPHA (" Holy Writings "): The name given to the third division of the Old Testament canon. See Bible Versions, A, V., § 5; and Canon op Scripture, I., 1, § 4, c.
HAGUE ASSOCIATION, THE: A society founded in Oct., 1785, by a number of distinguished Dutch theologians for the defense of the Christian religion. The occasion was the appearance, in a Dutch translation (Dort, 1784) of Priestley's History of the Corruptions of Christianity ; and the object of the society was to take a firm stand against
the anti-Christian tendencies of the age. During the first period of its life (1785-1810) its standpoint was strictly orthodox and supernaturalistic. The doctrines of vicarious atonement, the divinity of Christ, the personality of the Holy Spirit, etc., were strongly emphasized; and the inspiration of the Scriptures was considered an indisputable fact. During the second period (1810-35) the exegetical element was made more prominent, and the standpoint may be characterized as Biblico-evangelical. The character of the third period (1835-60) was principally determined by the writings of D. F. Strauss and the Tubingen school. The contest raged around the fundamentals of Christianity and the principles which the society fought for were strongly conservative, though it carried on the fight in a free, scientific spirit. But, from this criticohistorical platform the society, after 1860, gradually glided into the field of ethics and social reform; slavery, war, capital punishment, woman's emancipation and questions of a similar nature have received particular attention; though the doctrinal history of Christianity continued to be cultivated in the spirit of modern research, the rigid orthodoxy of the early period of the association has disappeared. (J. A. Gerth van WuKf.)
HAHN, AUGUST: Lutheran; b. at Grossosterhausen near Querfurt (18 m. s.w. of Halle), Prussian Saxony, Mar. 27, 1792; d. at Breslau May 13, 1863. His father died when he was a child and he was taken under the care and instruction of the village pastor. In 1807 he was sent to the gymnasium of Eisleben and in 1810 he went to the University of Leipsic. While studying theology, he perfected his knowledge of the ancient languages; Rosenmuller guided him in Syriac and Arabic, and Keil in Orientalia. In 1813 he finished his theological course and became private tutor. In 1817 he entered the newly founded theological seminary at Wittenberg where the two Nitzschs, Schleusner and Heubner were his teachers and where he found again his old faith temporarily lost at Leipsic. In 1819 he became privat-docent at Konigsberg and professor. In the following year he was appointed preacher and superintendent of one of the Konigsberg churches, but because of his health had to resign these additional offices in 1822. In 1827 he accepted a call to Leipsic where he was drawn into fierce theological battles. In his inaugural dissertation he attacked the rationalists by declaring rationalism diametrically opposed to Christianity. The rationalists, such as Schulthess, Rohr, and others replied, and in the following year Hahn published his Lehrbuch des christlichen Glaubens. It breathes the Christian and Biblical spirit which animated his whole personality. In 1833 Hahn became professor and councilor of the consistory at Breslau, where he lectured on dogmatics and historical theology, also on ethics, practical theology and New Testament exegesis. Hahn became involved in the occasional fierce struggles in the consistory and faculty, also in dissensions with the " Old Lutherans," who would not submit to the demands of the Evangelical Union of Prussia. His activity in Silesia became still more extensive and successful after the accession of