THE NEW SCHAFF-HERZOG
catechism and of Luther's smaller catechism. In the section on the Eucharist there is an unmistakable effort to preserve a middle course between Geneva and Wittenberg, and in the dialogues on the Church and the sacraments the author endeavors to retain certain Roman Catholic traditions with a Protestant basis. The work is, therefore, unionistic in spirit.
It was, ac ordingly, not surprising that Monheim incurred the displeasure of the Jesuits, and the Censura et docta explicatio errorum catechismi Joannis Monhemii (Cologne, 1560), inspired by them, marks the first noteworthy Jesuit polemics against Protestantism in Germany. Attack after attack was made on Monheim. The papal nuncio Commendone implored the duke to remove him, the cardinal legates of the Council of Trent were invoked, and the Jesuits persuaded the emperor to request the duke to banish Monheim. But all was in vain; the duke at most forbade his protege to defend himself publicly and prohibited the use of the catechism. Monheim was also defended in J. Anastasius' Bekenntnis von dem wahren Leibe Christi gegen der Papisten abgottische Messe (1561), H. Hamelmann's Resolutio duodecimi articuli in censura theologorum Coloniensium de catechismo M. Johannis Monhemii (1561), H. Artopceus's Ad theologastrorum Coloniensium censuram responsio pro defensione catechismi Johannis Monhemii (Grenoble, 1561), and, above all, in Martin Chemnitz's Theologian Jesuitarum pracipua capita (1562). Polemics for and against him continued after his death, the chief work being Chemnitz's monumental Examen concilii Tridentini (1565-73).
(E. Simons.) Bibliography: F. E. Koldewey, in ZWT, 1899; C. W. Kortum, Nachricht uber das Gymnasium zu Diisseldorf im IS Jahrhundert, Diisseldorf, 1819; C. Krafft, Die gelehrte Schule zu Diisseldorf, ib. 1853. A sketch of Monheim's life appears in C. H. Sack's ed. of the Catechism, Bonn, 1847.
MONNICA (MONICA), SAINT: Mother of Augustine; b. of Christian parents possibly at Tagaste (60 m. w. by s. of Carthage) c. 332; d. at Ostia, at the mouth of the Tiber, May 4, 387. She was married at an early age to Patricius of Tagaste, to whom she bore three children, Augustine (q.v.), Navigius, and an unnamed daughter. Her husband was apparently coarse, unsympathetic, choleric, and unfaithful; but such was her beautiful Christian life, that she was the means of his conversion. He was baptized in 371, and shortly thereafter died. Monnica shared Patricius' ambition respecting Augustine's career as a scholar, but was deeply grieved when he abandoned the catholic faith. For many years she followed him with her prayers, and at last made the journey to Milan to be with him. There the one wish of her life was met. Augustine was converted 386, and was baptized by Ambrose, Easter (Apr. 25), 387. Monnica shared the society of the little company of friends Augustine had gathered around him immediately before and after his baptism, and added much to the spiritual value of their intercourse. After the purpose of their meeting was accomplished, viz., his conversion and baptism, they set out for Africa. On the way, Monnica fell sick and died. As the
mother of the greatest of the Latin Church Fathers, and as herself a wise, loving, and Christian wcman, she will always be remembered.
In 1430 her remains were removed by Pope Martin V. from Ostia to Rome, and buried in the Church of St. Augustine. Her most imperishable monument, however, is the Confessions of her illustrious son, who has written of his unfilial conduct with a candor unsurpassed, and who ends his biography of his mother with an outburst of sorrow over her death, and a prayer for her eternal welfare.
Bibliography: Early lives and collections from the " Confessions " of Augustine (the one source) are brought together in ASB, May, i. 474-492. Consult C. Braune, Monnika und Augustinus, Grimma, 1846; P. Schaff, Life and Labors of St. Augustine, New York, 1854; idem, Saint Augustine, Melanchthon, Neander, ib. 1886; A. le Goupils, S. Monique, modele et patronne des meres chretiennes, Tours, 1878; E. Bougaud, Hist, de S. Monique, Paris, 1887; A. Vivoli, Vita di S. Monica, Bologna, 1888; Mrs. A. Jameson, Sacred and Legendary Art, i. 324 sqq., Boston, 1893; DCB, iii. 932-934; and, in general, the literature dealing with Augustine's life.
MONOD, ADOLPHE (LOUIS FREDERIC THEO- DORE): French Protestant; b. at Copenhagen Jan. 21, 1802; d. at Paris Apr. 6, 1856. The son of a distinguished pastor first at Copenhagen and then, after 1808, at Paris, he was educated at the College Bourbon at Paris, and in 1820-24 studied theology at Geneva. In 1825 he visited Italy and soon founded a Protestant congregation at Naples, where he was pastor until 1827. Returning to France, he became pastor of the Reformed church at Lyons, but was deposed in 1831 because of the opposition aroused by his orthodoxy, the ostensible cause being a sermon in which he sought to restrict participation in the communion to worthy recipients. He then founded a free church at Lyons which still exists, but in 1836 he was called to a theological professorship at Montauban, where he taught and preached till 1847, when he was called by the Reformed Consistory to Paris. Here he labored, especially at the Oratoire, until his death. The secrets of Monod's success were not only his clear intellect, his deep sympathy, and his thorough training both in literature and theology, but also his absolute insistence on the Bible, his unwavering adherence to the Reformed principles of the sixteenth century, and, above all, his Christian character. He was unquestionably the foremost pulpit orator of the French Reformed Church in the nineteenth century. The one purpose of his sermons was to rescue immortal souls from destruction, and to this one theme were devoted his merciless logic, his intense earnestness, his almost exclusive selection of the weightiest questions of salvation for his themes, his glowing eloquence, and his confessions of his ovn difficulties, doubts, and struggles.
In 1830 Monod published three sermons in which he sharply controverted the Pelagian views which had crept into the Reformed Church in the course of the eighteenth century, declaring that man can be saved only by the truths of the Gospel. From this time on he frequently published individual sermons and collections of addresses which ran through repeated editioi s. Among these special mention must be made of his Sermons (Paris, 18-14;