THE NEW SCHAFF-HERZOG
God's word and of the gift of the Holy Spirit (Matt. xiii. 19). But if it is the seat of God's activity and of that of his word and spirit, so is it of Satan's activity (John xiii. 2), and it resists God and becomes hardened (Acts xxviii. 27). Similarly, out of it proceeds love for God and man. It is the organ of faith or unfaith (Rom. x. 9), of decision (Acts v. 4), and of thought (Isa. x. 7). In this sense Johannean and Pauline usage equates nous and dianoia ; since the nous as the organ of the spirit is also a function of the heart, it is conceivable that the apostle opposes nous to sarx, " flesh " (Rom. vii. 25), because for his purpose the opposition between sarx and kardia seemed too inclusive. In the heart of man through his conscience is written the work of the law (Rom. ii. 15), and God has placed eternity in the heart (Eccles. iii. 11). But the imagination of man's heart is evil from his youth (Gen. viii. 21), and whatever makes man impure proceeds from his heart (Mark vii. 21). Here resides that double personality (Rom. vii.) by which man is either senseless (Rom. i. 21) or impenitent (Rom. ii. 5) or uncircumcised in heart (Acts vii. 51), or, on the other side, is honest and good (Luke viii. 15). (H. Cremer-j-.)
Bibliography: F. Delitzsch, System der biblischen Psychologie, Leipsic, 1861, Eng. transl., Edinburgh, 1867; C. H. Zeller, Kurze Seelenlehre, Calw, 1850; J. G. Krumm, De notionibus psyehologice Paulinis, chap, iii., Giessen, 1858; J. T. Beck, Umriss der biblischen Seelenlehre, Stuttgart, 1871; idem, Outlines of Biblical Psychology, pp. 78-148, Edinburgh, 1877; G. F. Oehler, Theology of O. T., i. 221 sqq., ii. 449, ib. 1874-75; B. Weiss, Biblical Theology of N. T., ib. 1882-83; E. Worner, Biblische Anthropologic II., xi. 3, Stuttgart, 1887; K. Fischer, Biblische Psychologie, Biologie und Padagogik, pp. 20 sqq., Gotha, 1889; H. Schultz, 0. T. Theology, ii. 248 sqq., London, 1892; W. Beyschlag, N. T. Theology, consult Index, Edinburgh, 1896; C. A. Briggs, in Semitic Studies in Memory of A. Kohut, pp. 94-105, London, 1897; T. Simon, Die Psychologic des Apostels Paulus, pp. 24 sqq., Gottingen, 1897; G. Waller, Biblical View of the Soul, London, 1904; DB, ii. 317-318; EB, ii. 1981-82; JE, vi. 295-296; DCG, i. 709-711; and the lexicons under the words cited in the text.
HEART OF JESUS, SOCIETY OF. See Sacred Heart of Jesus, Devotion to.
See Immaculate Heart
HEART OF MARY. of Mary.
HEATHENISM.
Terms Employed (§1).
Classification of Religions (§ 2).
The Deities of Polytheism (§ 3).
Development of Polytheism (§ 4).
Mythology and Star-Worship (§ 5).
Animism Distinguished from Polytheism (§ 6).
Shamanism and Fetishism (§ 7).
The Old Testament employs the word goyim (" peoples," " nations "; E. V. "Gentiles," " heathen," " nations ") as a designation of all peoples other than the chosen one, and uses it i. Terms in a religious sense. Other nations of Employed, antiquity had similar designations for peoples of other faiths, but these had only ethnic or national significance, such as the barbaroi of the Greeks, or the airya or arya by which Indians and Iranians distinguished themselves from others. A name for other peoples founded upon religious differences alone is peculiar to the Jews. The usage of the Old Testament passed over into
the New Testament and into the Latin and Gothic versions, where ethnc, gentes, thiedos were employed to designate the followers of false religions. In later Latin usage the word paganus (" pagan ") came to be applied to those who retained the old faith as distinct from the Christian majority, though the original sense of the word may have been simply " civilian " as opposed to " military," and it had later the meaning " rustic " or " countryman " (cf. Gothic haithns). In Germany since the time of Luther the term Heide (" heathen ") has been much used to name all religions except Judaism and Christianity. These two religions are historically connected, and are regarded as the true religions or religions of revelation. As a rule, Islam is now also admitted to the category of religions of revelation but is still regarded as false.
In the classification of religions another mark has been used to distinguish the three religions named from all others, namely monotheism. Yet it has to be noted that monotheism was developed in the Hebrew faith, and is a tendency in all polytheistic religions. In all polytheistic faiths there are elements which make for monotheism, and the same is true even of animistic religions. Indeed, in most religions there have been efforts made to discover unity in the midst of diversity and plurality, though these attempts have failed to gain the mastery, and where even small success has attended them it has been confined to narrow circles. Moreover, these attempts toward unity have developed 2. Classi- not monotheism so much as pantheism, fication of But religions may be classified as mono- Religions, theistic or non-monotheistic, and the term heathen is applied to the latter. The question has been raised whether, among the heathen religions, Buddhism is to be singled out as furnishing another category — atheistic religions, to which a negative answer is returned on the ground that neither in origin nor in development is Buddhism atheistic, though the true disciple is wholly independent of gods and need not worship them. Heathen religions are further distinguished by the character of their objects of worship into polytheistic and animistic. Polytheistic religions are those of the advanced peoples of culture, such as the Semitic and Indo-Germanic races and other groups of the Old and the New World. Animistic religions are to be distinguished as they reveal fetishism, in which the spirits worshiped are closely connected with material objects; or shamanism, in which the spirits are elemental. In both religions there is worship of souls, and especially of the dead, whose souls are thought to have power for good and evil over the living. The boundary between soul and spirit can not be sharply drawn. Animistic religions lay stress upon magic, i.e., the power of making the spirits serve the will of man.
Most modern investigators of religions, excepting Roman Catholic scholars, connect animism and polytheism as two stages of a development; worship of souls and spirits precedes that of gods. The lofty abstract idea of "god " is not a product of the lower culture either in cult or language. First comes faith in spirits, then polydemonism, then polytheism, and then, in Judaism, Christianity, and Islam,