THE NEW SCHAFF-HERZOG
Moral des Christenthums und die ethische Denkart des Mittelalters (Nuremberg, 1807). To this same period belongs his Christliche Predigten zur Belebung des Gefuhls furs Schone und Heilige (Erlangen, 1805). His general history of the church was overladen with philosophy, but a better reception was accorded to his Geschichte der deutschen Reformation (2 vols., Berlin, 1817). Marheineke was the first to make a scientific study of symbolics, his works on this subject being Christliche Symbolik (3 vols., Heidelberg, 1810-14), Institutiones symbolical, doctrinarum Catholicorum, Protestantium, Socinianorum, Ecclesice Grwcce, minorumque societatum Christianorum summam et discrimina exhibentes (Berlin, IS 12) and his lectures on Christliche Symbolik (1848). His works are marked by an extravagant admiration of Protestantism and of Luther. In his Grundlegung der Homiletik (Hamburg, 1811) he deduced all homiletics from the eternal concept of sacrifice and advocated spiritual asceticism, while in briefer writings he made a revival of ecclesiastical life conditional upon the acceptance of a new creed, and pleaded for a more general emphasis on dogma.
The obscurity enveloping Marheineke's thought was dissipated by Hegelianism, and he became one of the leaders of the Hegelian school, writing in this spirit Vorlesungen iiber die Bedeutung der hegelschen Philosophic in der christlichen Theologie (Berlin, 1842). Long before, in his Christliche Dogmatik (1S19) and his Lehrbuch des christlichen Glaubens und Lebens (1823), he had endeavored to develop the external form of religion to a speculative science, regarding the principle of dogmatics as the immediate consciousness of God or as the reason which solves all mysteries in virtue of its knowledge of God and its identity with the idea. The stages of the development of religion were three: the religion of fancy and opinion in paganism; the religion of reflection and recollection in Judaism; and the religion of revelation or the spirit in Christianity. The basal mystery of all religions and ages, even of nature herself, is the Trinity. The undifferentiated substance is the Father; the eternal outgoing of God from himself, the inward selfdifferentiation of substance and subject, is the Son; and the Holy Ghost reconciles the differentiations between the Father and the Son, thus restoring their unity. In his System der theologischen Moral (Berlin, 1847) Marheineke's dogmatics reached its fullest development. The cleavage of the Hegelian school was at first greeted by him as a proof of energy, but the Leben Jesu of Strauss was a bitter blow to him, the unceasing opponent of rationalism. In his System der christlichen Dogmatik (Berlin, 1847) he replied to Strauss, holding that Christ was the central figure in the history of the world and that Strauss, by his identification of the Godman with humanity, had confused the center with the circumference. Unfavorable in the extreme to the philosophy of Kant, Marheineke approved of the earlier teachings of Schelling, although for his later views he had only the antipathy which he expressed in his Zur Kritik der schelling schen Offenbarungsphilosophie (Berlin, 1843). Marheineke became in his closing years a representative of free-
thinking piety, holding that the principle of the Evangelical church was that because a thing was true it was in the Bible, not that because a thing was in the Bible it was true.
Marheineke collaborated on the Studien edited by C. Daub and F. Creuzer (Frankfort, 1805-11) and on B. Bauer's Zeitschrift fur spekulative Theologie (Berlin, 1836-38), edited Hegel's Vorlesungen ■iiber die Philosophic der Religion (Berlin, 1832) and with T. W Dittenberger, C. Daub's Philosophische und theologische Vorlesungen (7 vols., 1838- 1841). His own theological lectures were edited by S. Matthies and W. Vatke (4 vols., Berlin, 1847- 1849). (G. FRANKf.)
Bibliography: K. G. Bretschneider, Theologische Systeme von Schleiermacher, Marheineke, Hase, Leipsic, 1828; A. Weber, Le Systeme dogmatique de Marheineke, Strasburg 1857; ADB, xx. 338.
MARIA DE AGREDA, ma-ri'a de u-gre'da (Maria Coronel, Maria de Jesu) : A nun of the Franciscan order of the Poor Clares, mother superior of the convent of the Immaculate Conception at Agreda (135 m. n.e. of Madrid) in Old Castile; b. at Agreda Apr. 2, 1602; d. there May 24, 1635. She left a work, alleged to have been divinely inspired, La mystica ciudad de Dios (first published in Spanish, 3 vols., Madrid, 1670, afterward also in Latin and other languages) — a tendency writing in favor of the Scotist Franciscan doctrine of the immaculate conception of Mary. The supposed revelations to the author are the wildest flights of imagination. Mary, the immaculately conceived, is carried directly after her birth at divine command into the uppermost heaven, where she beholds the Trinity; 900 angels, under command of the Archangel Michael, are appointed to her service; she is praised as God's eternal wisdom (cf. Prov. viii. 22 sqq.), as ruler of the world, who was present at the transfiguration of Christ on Mount Tabor as well as at his Last Supper, who rose again after her death at Jerusalem, and ascended to heaven no less than twice, and the like. Pope Innocent XL prohibited the book in 1681, chiefly on the ground of its one-sided espousal of an uncanonized dogma and the heretical teaching propounded therein, viz., that Mary's flesh and blood were present propria specie in the Eucharist. But Charles II. of Spain interfered in behalf of the work, which his subjects not only loved but almost idolized. He obtained from the pope a suspension of the decree, at least for Spain. An effort to induce Innocent's successor, Alexander VIII., to revoke the edict for all Christendom, was in vain; the new pope confirmed the suspension brief of his predecessor (1690). Alexander's successor, Innocent XII., to please the king, appointed a commission to examine the work, but never published its decision. This reservation of his opinion seemed the more necessary, as during Innocent's pontificate the Sorbonne of Paris condemned the work after the publication of a French edition (La Mystique Cite de Dieu, Marseilles, 1695). The controversy grew more complicated, as the authorship was repeatedly denied to Maria of Agreda and ascribed to the Franciscan Joseph Ximenes Sammaniejo. Pope Benedict XIV (in an edict of Jan. 1748) declared the authorship to be uncertain, and