RELIGIOUS ENCYCLOPEDIA
Moerlin Mogilas
native chief converted by him. From there he went to Lattakoo in 1820, then on to Kuruman in 1825. From 1839 to 1843 he was in London lecturing for the Missionary Society, and translating the Psalms. He met Livingstone at this time, and secured his services for the Bechuana mission. In 1843 he resumed his work in Kuruman, and in 1857 finished his translation of the Bible. In 1870 he returned to England permanently. In 1872 he was honored with a doctorate in divinity from Edinburgh, and a testimonial of £5,000 from his friends. He and Mrs. Moffat, who shared his labors and dangers, were pioneers in South African mission work, and stanch friends of the natives, while he proved himself a skilful organizer, teacher, and translator. During his work in South Africa he labored at intervals on a translation of the Bible into Chuana (Bechuana, Sechuana), which was published London, 1872, revised 1890. He was the author of " A Book of Hymns in Chuana " (Mission Press, Kuruman, 1838) ; Missionary Labours and Scenes in Southern Africa (London, 1842); Rivers of Water in a Dry Place, Being an Account of the Introduction of Christianity into South Africa, and of Mr. Moffat's Missionary Labours (1863).
Bibliography: Lives were written by his son, J. S. Moffat, latest ed., London, 1904 (includes life of Mary Moffat); W. Walters, New York, 1882; J. D. Marrat, London, 1884; D. J. Deane, ib. 1887; M. E. Wilder, Chicago, 1887; and in DNB, xxxviii. 97-101. Consult also: Robert Moffat, an Example of Missionary Heroism, London, 1878; Miss A. Manning, Heroes of the Desert, ib. 1885.
MOGILAS, mo-hi'las, PETRUS: Metropolitan of Kief and author of the Greek " Orthodox Confession "; b. of a Wallachian family c. 1597; d. 1647. He was elevated to the metropolitanate in 1632 by Theophanes, patriarch of Jerusalem, and had already published several liturgical works when, in 1638, he prepared the first draft of his " Confession " with the aid of three of his bishops. The work, originally written in Latin, with a Romaic Greek version by Meletius Syrigus, was amended and approved by the Synod of Kief in 1640, and by that of Jassy in Moldavia in 1642. With an introduction by Nectarius of Jerusalem (1642) and the approbation of Parthenius (1643) this " Orthodox Confession of the Catholic and Apostolic Church of the East " was first printed at Amsterdam in 1667. Several editions followed, the best that of E. J. Kimmel, in his Libri symbolici (Jena, 1843). The " Confession " was translated into Rumanian in 1691 and into Russian in 1696.
The situation of the period was one of struggle for the Greek Church to preserve her individuality between Roman Catholicism, working vigorously in Russia and Poland, on the one hand, and Protestantism, to which individual Greeks (notably Cyril Lucar, q.v.) felt themselves drawn, on the other. As the patriarchate at Constantinople was far too weak to take any step decisive for the Church at large, the overthrow of Cyril's creed by another based upon Greek tradition naturally proceeded from the younger, but more independent, Russian Church. The immediate cause of the " Confession " was a Roman Catholic catechism printed at Kief, in 1632, The "Confession" is a comprehen-
sive summary of the doctrines of the Greek Church, and its substance is given in its declaration that the requisites of the Catholic Christian for eternal life are " orthodox faith and good works." This twofold division is obscured by Mogilas' basal arrangement according to faith, hope, and love, comprised in exegesis of the Creed, the Lord's Prayer and the Sermon on the Mount, and the Decalogue. A further twofold division is into the Bible and tradition, the latter leading to numerous patristic citations, especially from Gregory, Athanasius, Basil, Dionysius, and John of Damascus. In the doctrine of the Trinity a distinction is drawn, though not too subtilely, between the essential and hypostatic idiomata. The controversy on the procession of the Holy Ghost is decided chiefly because of the lack of the Filioque in the oldest text of the Creed. The creation is traced in Greek fashion, through nine classes of angels to man, who is termed a microcosm. The omnipresence of God is reconciled with his exaltation by the statement that, " himself being his own place," he at once controls and excludes all limitations of space. The definitions of original sin lack Roman Catholic and Protestant definiteness. Through disobedience Adam lost his perfect reason, righteousness, and ignorance of sin, and his nature became exceedingly inclined to evil. But he was only weakened, not destroyed, so that the spirit and grace of God might freely operate upon him— a synergism which is indispensable to Greek theology. In his discussion of foreknowledge, foreordination, and providence, Mogilas makes the second conditioned by the first, while the third combines the other two, controls them, and thus guides all earthly things in the best possible way. The sole head of the Church is Christ, and the mother Church is Jerusalem. The traditional seven sacraments are defended, though the influence of non-Greek developments may here be discerned.
The second section of the " Confession " is on hope, or the grace partly given and partly promised by Christ. The exegesis is conditioned by ecclesiastical and ascetic points of view, while parallels and lists of analogies take the place of inner development. Rev. iv. 5 and Isa. xi. 2 afford bases for the theory of the seven graces, and Gal. v. 22 for the doctrine of the nine fruits of the Spirit. There are likewise nine rules of the Church (including confession, fasting, and avoidance of heretical books) and seven works of mercy each for the body and the soul, the number nine corresponding to the angels and seven to the sacraments and their effects. In the third part of the " Confession," with its theme of love and its exegesis of the Decalogue, the same themes are further developed under the captions of the seven virtues of prayer, fasting, benevolence, understanding, righteousness, bravery, and moderation. The first two commandments give rise to a justification of the invocation of the saints and the use of icons. The saints are invoked, but not prayed to, as the friends of God; while icons are considered representations of actual persons and things, and hence fitted to raise the thought from the material to the celestial, and so to God. The worship, therefore, is not received by the icons, but by the divinity or the saint repre-
Mohammed