THE NEW SCHAFF-HERZOG
despise himself, but because in his service and his devotion he forgets self. Here, however, as in certain other cases, the result is regarded as the cause and is made a task which can and should be solved directly. Yet this very preoccupation with self gives the ego an importance which is fatal to real humility, and involves the danger of Phariseeism. If, on the other hand, humility be construed in the light of the teaching of Christ, this peril disappears, and the full possibility of the true fulfilment of the command in Phil. ii. 3 becomes evident.
The humility taught by Jesus is apparent everywhere in Christian life. He bade his disciples learn of him hearty willingness to serve, but
Possibility he alone is able to do this who is either of abundant and joyous in himself, or
Realizing has one near him whose personality can
Humility, raise him above the necessity of thinking of himself. This the disciples found in Jesus, and hereby they were enabled to perform the impossibilities which he required of them, thus explaining such passages as Matt. xix. 26 and Luke xviii. 27 In his need, man is unable to conceive of service as the highest incentive to action, this motive being care for himself. Jesus, on the other hand, opposed this attitude with the requirement to serve, to deny one's self, and to lose one's life. The difficulty of the realization of this ideal is obvious, yet it may be attained by one who is overwhelmed by the personal life of Christ, since he who alone is worthy to rule assumed the duty of service as necessary and thus inspires obedience. In like manner, the basal problem of history, the unity of a life of power and self-abnegation, finds its interpretation in the personal, historic life of Jesus. The humility inspired by the activity of the personal Christ is the beginning of faith, for the new life of actual faith is possessed by him alone who is overwhelmed by the deeds of Jesus and is ready from his heart to live for others. (W. Herrmann.)
Bibliography: A. Wuttke, Christian Ethics, i. 175, ii. 298, New York, 1876; J. Kostlin, Christliche Ethik, pp. 285, 549, Berlin, 1899; J. Brett, Humility, London, 1905; W. A. Brown, Christian Theology in Outline, p. 386, New York, 1906; K. Thieme, Die christliche Demut, vol. i., Giessen, 1906; the lexicons under Ta7rei.i>6s, Tairetvofypoavvri.
HUMPHREY, WILLIAM GILSON: Church of England; b. at Sudbury (19 m. w. of Ipswich), Suffolk, Jan. 30, 1815; d. in London Jan. 10, 1886. He was educated at Trinity College, Cambridge (B.A., 1837; M.A., 1840), and was elected fellow of his college in 1839, retaining this position, as well as those of steward and assistant tutor, until 1847, being also proctor in 1845-46. After a brief trial of the law, he was ordered deacon in 1842, and ordained priest in the following year. He was examining chaplain to the bishop of London (1847-55), rector of Northolt, Middlesex (1852-55), and vicar of St. Martin-in-the-Fields, London, from 1855 until his death. He was Hulsean lecturer in 1849-50, Boyle lecturer in 1857-58, prebendary of Twyford in St. Paul's Cathedral after 1852, and rural dean of St. Martin-in-the-Fields after 1855. He was also one of the original members of the New Testament Company of the Bible-Revision Commission, and for thirty years was a treasurer of the Society for the Promotion of Christian Knowledge. Besides
editing Theophilus of Antioch's Ad Autolycum (Cambridge, 1852) and Theophylact's " Commentary on Matthew " (1854), he wrote A Commentary on Acts (London, 1847); The Doctrine of a Future State (Hulsean Lectures 1850); The Early Progress of the Gospel (Hulsean Lectures 1851); An Historical and Explanatory Treatise on the Book of Common Prayer (1853); The Miracles (Boyle Lectures 1858) ; The Character of St. Paul (Boyle Lectures 1859) ; A Commentary on the Revised Version of the New Testament for English Readers (1882); and the posthumous Occasional Sermons (London 1887) and The Godly Life (sermons; 1889). Bibliography: DNB, xxviii. 252-253.
HUNDESHAGEN, hun"des-ha'gen, KARL BERN- HARD: Theologian of the Reformed Church of Germany; b. at Friedewald (33 m. s.s.e. of Cassel) Jan. 10, 1810; d. at Bonn June 2, 1873. Before he had reached his fifteenth year he began philological studies at the University of Giessen, but soon turned to theology, devoting himself chiefly to church history. Being expelled from the university for connection with the Burschenschaft, he went to Halle in 1829, but the next year returned to Giessen and established himself in the philosophical faculty, lecturing on church history and Christian antiquities. By a treatise on the mystic theology of Gerson (1833) he became licentiate of theology and in 1834 followed a call as professor to the newly established University of Bern. In 1836 he was received into the clergy of Bern, and in 1841 he became rector of the university. From 1847 to 1867 he was professor of New Testament exegesis and church history in Heidelberg, and from 1867 till his death he was professor at Bonn.
A work which caused a great sensation and made Hundeshagen's name famous in the theological world was his (anonymous) Der deutsche Protestantismus, seine Vergangenheit und seine heutigen Lebensfragen, im Zusammenhang mit der gesammten nationalen Entwickelung, beleuchtet von einem deutschen Theologen (Frankfort, 1846). It is one of the few theological works of the nineteenth century which influenced the general movement of culture beyond the smaller circle of professional theologians. He aimed to show in his book that the diseased conditions of the religious and national life in Germany were intimately connected with each other and could be healed only in their mutual relation. He starts from the idea of the Reformation as the fundamental factor in German history, and shows it to be in its innermost essence a matter of conscience, and not of knowledge. In the course of time this fundamental factor of ethics united with an intellectual factor — the principle of free investigation for the sake of conscience. The soundness of the intellectual principle is conditioned by its synthesis with the ethical. The history of German Protestantism shows how the neglect of the ethical factor and the one-sided development of the intellectual principle was the cause of the old orthodoxy, then of rationalism, and finally of the so-called higher criticism in our modern time, and that always in connection with a condition in state affairs, which deprived the national spirit of its natural roots in a powerful principle of ethics and pressed it toward