RELIGIOUS ENCYCLOPEDIA
Kan Manchester
is rightly understood only by those of its apostles who see in the pioneers of foreign and home missions of Christianity their self-evident allies, and in the holy spirit of Christ the perfection toward which all spiritual life of humanity must tend. (O. ZOcKLERf.)
Bibliography: On the Biblical doctrine of man consult the works in and under the article Biblical Theology, especially the treatises by H. Schultz, and W. Beyschlag. For the treatment in systematic theology consult the section on Anthropology in the works cited under Dogma, Dogmatics. Further works in the same line are: M. Hopkins, Outline Study of Man, New York, 1876; idem, Scriptural Idea of Man, ib. 1883; J. Laidlaw, Bible Doctrine of Man, Edinburgh, 1879; and Bishop Butler's famous Sermons, new ed., Edinburgh, 1888.
From the scientific standpoint the reader is referred to the article Evolution and the literature under it, particularly the works of Darwin, Huxley, Fiske, Mivart, Wallace, Romanes, Le Conte, Weismann, Croll, McCosh, Dodson, Calderwood, Haeckel. Consult further: the Duke of Argyll, Primeval Man, London, 1869; L. Figuier, Primitive Man, ib. 1870; C. Lyell, Antiquity of Man, ib. 1873; H. Spencer, Descriptive Sociology, 8 vols., ib. 1873- 1882; J. F. McLennan, Studies in Ancient History, ib. 1886; A. Quatrefages, The Human Species, ib. 1886; J. Lubbock, The Origin of Civilization and Primitive Condition of Man, ib. 1881; C. F. Keary, The Dawn of History, ib. 1888; H. Lotze, Microcosmus, books iv. sqq., Edinburgh, 1888; E. Clodd, Childhood of the World, London, 1889; G. F. Wright, Ice-Age of America and its Bearings on the Antiquity of Man, New York, 1889; O. Ziemssen, Makrokosmus; Grundideen zur Schopfungsgeschichte und zu einer harmonischen Weltanschauung, Gotha, 1893; A. H. Keane, Ethnology, Cambridge, 1896; B. Platz, Der Mensch, Leipsic, 1898; C. Gutberlet, Der Mensch, Vrsprung und Entwicklung, Paderborn, 1903; E. B. Tylor, Primitive Culture, new ed., London, 1903; A. H. Wallace, Man's Place in Nature, New York, 1903; L. H. Morgan, Ancient Society, reprint, New York, 1907.
MANASSEH, ma-nas'e: Thirteenth king of Judah, son and successor of Hezekiah. His dates, according to the old chronology, are 696-641 B.C., according to Kamphausen, 685-641, according to R. Kittel (Geschichte des Volkes Israel, ii. 516 sqq., Gotha, 1909), 697 or 686-641. In order to understand the reign of Manasseh, it is necessary to bear in mind the events which took place toward the end of Hezekiah's reign — the inroad of Sennacherib into Judah and the rescue which followed, a result of which was a revival of faith in Yahweh. With the enthronement of Manasseh came a revulsion and a reversal^of the religious tendencies, restoration of the sanctuaries closed by Hezekiah and of the heathenish or semi-heathenish rites formerly practised, particularly that of child-sacrifice. This was accompanied by a persecution of the religion of the prophets who had led in Hezekiah's reform. Manasseh was swayed more by the sentiments of the masses of the people than by the little circle of earnest followers of the Yahweh cult. Undoubtedly the chief occasion of this change was the political situation. Assyria had reached the height of its power, and the vigorous Esarhaddon sat on the throne and conducted victorious campaigns in the Syrian region and against the Phenicians, the Arabs, and the Egyptians. He was followed by his equally able son Asshurbanipal, who established the Assyrian power in those districts on a still firmer basis. Manasseh, therefore, abandoned the pro-Egyptian policy of his father and threw himself, politically and religiously, into the arms of Assyria, in spite of the predictions of the coming VII.-10
fall of that empire. The apparent success of the gods of Assyria influenced the religious situation, and the anti-Yahwistic acts of Manasseh were probably met by the resistance of the faithful, which resulted in the persecution of the latter. The Chronicler (II Chron. xxxiii. 1-20) reports that Manasseh was taken prisoner and carried bound to Babylon and afterward restored to his kingdom. This statement has been much questioned, since it did not seem probable that as an Assyrian prisoner Manasseh would be carried to Babylon [McCurdy, History, Prophecy and the Monuments, vol. ii., changes " Babylon " to " Nineveh "]; but this is answered by the fact that in his later years Asshurbanipal often dwelt at Babylon. The Chronicler also mentions that Manasseh added to the defenses of Jerusalem. (R. Kittel.)
Bibliography: The sources are II Kings xxi. 1-18 (of which verses 5 and 7-15 are by a later hand), and II Chron. xxxiii. 1-20. Consult the pertinent sections in the literature under Ahab; Israel, especially R. Kittel, ut sup.; and Kittel's commentary on Kings and Chronicles, Gottingen 1900; the articles in the Bible Dictionaries, and S. R. Driver, in D. G. Hogarth, Authority and Archaeology, pp. 114-116, London, 1899.
MANASSEH BEN ISRAEL: Jewish theologian and patriot; b. at La Rochelle (78 m. s. of Nantes), France, in 1604; d. at Middelburg (47 m. s.w. of Rotterdam), Holland, Nov. 20, 1657. He received his education at Amsterdam, where he became a noted pulpit orator. He is best known for his service to his people by securing for them through personal intercession with Cromwell permission to settle under protection in England, erect a synagogue in London, and purchase ground there for a cemetery. His principal work was El Conciliador (part 1, Frankfort, 1632, parts 2-4, Amsterdam, 1641-51), an attempt to reconcile all passages in the Old Testament which seem to conflict. Bibliography: JE, viii. 282-284; DNB, xxxvi. 13-14.
MANASSEH, PRAYER OF. See Apocrypha, A, IV., 4.
MANCHESTER, CHARLES: Church of God; b. at Burritt, 111., Dec. 28, 1858. He was educated at Park College, Mo. (A.B., 1883), and Oberlin Theological Seminary (B.D., 1886). Having been ordained a minister in his denomination as early as 1879, he held pastorates at Mt. Carroll, 111. (1886- 1888), Decatur, 111. (1888-89), and Milmine and Lodge, 111. (1889-90), while from 1890 to 1896 he was preacher in a church at Barkleyville, Pa., and also principal of the academy in the same place. He was then connected with Findlay College, Findlay, O., from 1896 to 1904, being successively professor of Greek and philosophy (1896-1901), and professor of philosophy and theology (1901-04), in addition to being acting president of the same institution from 1896 to 1900, and president from that year to 1904. Since 1904 he has been pastor of a church of his denomination at Wooster, 0. He was secretary of the Board of Missions of the General Eldership of the Church of God from 1893 to 1901, and was editor of the Missionary Signal, which he founded, from 1893 to 1896 and of the Findlay College News from 1897 to 1904.
Mandseans