RELIGIOUS ENCYCLOPEDIA
Martensen Martianay
found wide-spread approval wherever Protestant theology was studied, and even beyond those limits. Outside of this connected theological production, he took part in the discussion of many questions of his day. Thus he opposed the Baptists in Den christelige Daab (1843), where he laid down the principles more fully developed later in his 5. Polemic Dogmatik. His conception of the relaand Other tion between faith and knowledge was Activities, strongly opposed by S. A. Kierkegaard (q.v.), who between 1843 and 1851 published a long series of writings, tending to show that Christianity and speculation were things of different orders, and to reduce Christianity to the absurd and paradoxical which must be believed in spite of reason. With the appearance of Martensen's Dogmatik, some of Kierkegaard's followers opened a campaign against his views, under the leadership of R. Nielsen; but to these attacks, lasting for a generation, Martensen seldom replied. When a young candidate for ordination set forth the view that the operation of the sacraments depended on the faith of the minister, and Grundtvig defended him, he published two small works (1856, 1857) against this position, and in 1863 subjected the peculiarities of this view to a thorough criticism in his Til Forsvar mod den saakaldte Grundtvigianisme (1863). He broke a lance with the Roman Catholics in Katholicisme og Protestantisme (1874), and published two treatises on constitutional questions affecting the Danish national church. In his episcopal duties he devoted himself principally to preaching and visitation. Of his sermons eight volumes were published, besides three more of ordination addresses, and a number of occasional discourses. As bishop of Zealand he was the principal adviser of the government in ecclesiastical affairs. In 1849 the king divided his power in these matters with the national assembly, and a minister of public worship was charged with its administration, although he might be a man of no churchly affiliations. In the discussions which followed, Martensen decidedly opposed the abstract individualism which would leave every man free to follow his own conscience, but was not prepared to support altogether the proposal for a synodal form of government, preferring rather to follow traditional Lutheran lines of consistorial organization, which in Denmark amounted to placing the power in the hands of bishops. At first his ideas met with little success; but just before his death a step in that direction was taken by the organization of an episcopal council, which was to be later expanded into a synod — although this was abolished in 1901, and has not yet been replaced by any other system. (P. Madsen.)
Bibliography: Martensen's works were widely circulated through translations in German, English and other languages. In English appeared his Christian Dogmatics, Edinburgh, 1865; Christian Ethics, 3 vols., ib. 1873-82; Jacob Bbhme, London, 1885. On his life the principal authorities are his autobiography, Copenhagen, 1882-83, Germ, transl., 3 parts, Carlsruhe, 1883-84, and Briefwechsel zwischen H. L. Martensen und I. A. Horner, 2 vols., Berlin, 1888. Consult further: V. Nannestad, H. L. Martensen, Copenhagen, 1897; London Quarterly Review, lxii (1883), 74 sqq.; Athenceum, 1884, i. 214 sqq.; British and Foreign Evangelical Review, xxxv (1886), 272 sqq.; Methodist Quarterly, xlvi (1886), 701 sqq.
MARTI, KARL: Swiss Reformed; b. at Bubendorf (10 m. s.e. of Basel) Apr. 25, 1855. He was educated at the universities of Basel, Gottingen, and Leipsic from 1873 to 1878, after which he held Reformed pastorates successively at Buus (1878-85) and Muttenz (1885-95), both in Baselland. From 1881 to 1894 he was also privat-docent for theology at the University of Basel, where he was appointed associate professor in the latter year. In 1895 he left the ministry and accepted his present position of full professor of theology at the University of Bern, where he has also been professor of Semitic philology since 1901. He has written: Der Prophet Jeremia von Anatot (Basel, 1889); Der Prophet Sacharja, der Zeitgenosse Serubbabels (Freiburg, 1892); Der Einfluss der Ergebnisse der neueren alttestamentlichen Forschungen auf Religionsgeschichte und Glaubenslehre (Brunswick, 1894); Kurzgefasste Grammatik der biblisch-aramdischen Sprache (Berlin, 1896); and Die Religion des Allen Testaments unter den Religionen des vorderen Orients (Tubingen, 1906; Eng. transl., The Religion of the Old Testament, London, 1907). He likewise edited the second edition of August Kayser's Theologie des Alien Testaments (Strasburg, 1894; the third, fourth, and fifth editions, 1897-1907, bearing the title Geschichte der israelitischen Religion), and Kurzer Hand-Commentar zum Alten Testament, in collaboration with I. Benziger, A. Bertholet, K. Budde, B. Duhm, H. Holzinger, and G. Wildeboer (20 vols., Tubingen, 1897-1904), to which Marti himself contributed the volumes on Isaiah (1900), Daniel (1901), and the Minor Prophets (1904). He is also the editor of Zeitschrift fur die alttestamentliche Wissenschaft.
MARTIANAY, mar"ti"a"ne', JEAN: French Benedictine of St. Maur; b. at St. Sever-Cap (75 m. s. of Bordeaux) Dec. 30, 1647; d. in Paris June 16, 1717. He entered the Benedictine order in 1668 and devoted himself to the study of Greek and Hebrew. In opposition to Paul Pezron, he defended the traditional Biblical chronology in his Defense du texte hebreu et de la chronologie de la vulgate (Paris, 1689; supplement, 1693); while in his Divi Hieronymi prodromus (Paris, 1690) he roused hopes of a new edition of Jerome which were not fulfilled in the edition itself (5 vols., 1693-1706; the first volume in collaboration with A. Pouget). His work was sharply criticized by R. Simon in his Lettres critiques (Basel, 1699) and by J. Clericus in his Qumstiones Hieronymiance (Amsterdam, 1700), as well as by D. Vallarsi in his edition of Jerome (Verona, 1734-42). Martianay also wrote a Vie de St. Jer&me (Paris, 1706), which, unfortunately, abounds in chronological errors. He likewise wrote on the Itala, not only in the preface to his edition of Jerome, but also in the introduction to his Vulgata antiqua latina et itala versio evangelii secundum Matthceum (Paris, 1695) and in his Remarques sur la version italique de I'evangile de St. Matthieu (1695). His hermeneutic principles, based on Augustine and Jerome, are developed in his Traite methodique ou maniere d'expliquer Vecriture par le secours de trois syntaxes, la propre, la figuree et I'harmonique (Paris, 1704), in which he subordinated the metaphorical interpretation to the literal,, and
Martig-ny Martin of Brasra