THE NEW SCHAFF-HERZOG
MAPPA: The linen cloth with which the communion-table, and afterward the altar, was covered. See Altar, III., 1, a, § 2.
MARAIS, JOHANNES ISAK: Dutch Reformed; b. at Capetown, South Africa, Aug. 23, 1848. He was educated at South African College, Capetown (B.A., Board of Examiners, Cape of Good Hope [now University of the Cape of Good Hope], 1867), the Dutch Reformed theological seminary, Stellenbosch (from which he was graduated in 1870), and the universities of Edinburgh and Utrecht (1871- 1S73). From 1873 to 1S77 he was minister of the Dutch Reformed church at Hanover, Cape Colony, and since the latter year has been professor of apologetics and speculative philosophy in the theological seminary at Stellenbosch. He has likewise been president of the council of Victoria College, Stellenbosch, since 1883, and lecturer in Hebrew there since 1890, while since 1884 he has also been a member of the council of the University of the Cape of Good Hope.
MARAN, ma"rah', PRUDENT: French Benedictine; b. at Sezanne (40 m. s.s.w. of Reims) Oct. 14, 1683; d. in Paris Apr. 2, 1762. In his twentieth year he became a member of the Congregation of St. Maur, and the rest of his life is mainly a record of scholarly activities. In 1734, on account of his agitation against the constitution Unigenitus, he was expelled from the abbey of Saint-Germain-des-Pres, but returned to Paris a few years later. Evidence of his profound knowledge of dogmatics and ecclesiastical history is found not only in his original works but also in his exhaustive introductions to critical editions of the Fathers. He completed three such editions after the death of their first projectors— Cyril of Jerusalem, begun by Touttee (Paris, 1720); Cyprian, begun by Baluze (1726), an edition which was the standard until the appearance of Hartel's text (Vienna, 1868-71); and Basil, begun by Gamier (1730). His most important work, however, was his edition of Justin, Tatian, Athenagoras, Theophilus, and Hermas (1742). His original works, anonymous like his editions, include a Dissertation sur les semiariens (Paris, 1722), written in defense of Touttee 's introduction to Cyril; Divinitas Domini nostri Jesu Christi manifesto, in scripturis et traditions (1742); La Divinite de Jesus-Christ prouvee contre les heretiques et les dnstes (3 vols., 1751); La Doctrine de Vecriture et des peres sur les guerisons miraculeuses (1754); and Les Grandeurs de Jesus-Christ avec la defense de sa divinity (1756). (G. LAUBMANNf.) Bibliography: D. Tassin, Hist, litteraire de la congregation
de Saint-Maur, pp. 741-749, Brussels, 1770.
MAR ANOS : A name given the " New Christians ' ' of Spain from the fact that they included Moors. See Spain.
MARBACH, mar'bQH, JOHANN: German Reformer; b. atLindau, Bavaria, Apr. 14, 1521; d. at Strasburg Mar. 17, 1581. He began his studies at Strasburg in 1536,and three years later went to Wittenberg, where he lived in the same house with Luther and took his doctor's degree in 1543. After holding temporary positions at Jena and Isny, in 1545 he
accepted a call to Strasburg, which was to be the field of his lifelong labor. Here, from 1545 to 1558, he was pastor of the Church of St. Nicholas; canon at St. Thomas' from 1546; professor from 1549, and from 1552 president of the Church Convocation. In 1551 he was an envoy from Strasburg to the Council of Trent. Until Butzer's departure for England (1549) Marbach was on the most cordial terms with the recognized head of the Strasburg Church, and remained a regular correspondent until Butzer's death (1551). By degrees, however, Marbach developed a tendency toward a more exclusive Lutheranism than that represented by the Strasburg Reformers. In the violent opposition to the Swiss, Calvinistic, and Unionistic elements in Strasburg, Marbach was leader. The result of this conflict was the " Lutheranizing " of Strasburg, as evidenced in the Strasburg Kirchenordnung of 1598, principally Marbach's work.
During his sojourn at Strasburg (1538-41), Calvin had founded and served a congregation of French refugees, which to the younger generation of Strasburg theologians appeared more and more like a foreign body in the local church. From 1553 complaints began to be urged against the pastor of the French congregation, Gamier, because he did not hold the doctrine of the Strasburg church on the Lord's Supper. He was obliged to leave Strasburg in 1555. In the same year, Peter Martyr, a teacher at the High School, betook himself to Zurich to escape making stricter declarations on the same subject. The last prominent advocate of a Unionistic-Calvinistic theology at Strasburg was Jerome Zanchi (1516-90), a teacher in the High School, and member of the French congregation. When in 1560 Marbach reprinted at Strasburg the treatise of the ardent Lutheran Tilemann Hesshusen, De prmsentia corporis Christi in coena Domini with the author's vehement preface against the Elector Palatine Frederick III. and the Palatine theologians in Strasburg, open strife broke out between Zanchi and Marbach. The main points of contention were the doctrines of the Eucharist, of Ubiquity (q.v.), just then coming into prominence, and of the perseverance of the elect and predestination. This controversy gave occasion for a thorough discussion of predestination between the Lutheran and the Reformed theologians. Marbach advocated his own standpoint in his three principal writings: Christlicher und wahrhaftiger Unterrieht von den Worten der Einsetzung des heiligen Abendmahls (1565); Christlicher Unterrieht und wahrhaftige Erweisung, dass Jesus Christus durch die personliche Vereinigung der gottlichen und menschlichen Naturen in alle gottliche Herrlichkeit erhaben und versetzt set (1567); Antwort und grilndliche Widerlcgung der vermeinten Trostschrift Tossani, in der er den Zunnglischen Sakramentsschwarm aufs neue die Bahn bringt (1579).
Amid all these conflicts Marbach's course was determined not by vainglory nor personal malevolence, but by a sincere love of purity in doctrine and of ecclesiastical discipline and order, as he conceived them. His standpoint in the question as to creed subscription was always that in accepting the " V\ ittenberg Concord " (1536) Strasburg acceded to the