RELIGIOUS ENCYCLOPEDIA
Monheim Monod
Eng. transl., London, 1849); La Femme (1848; Eng. transl., London, 1851), and Saint Paul (1851; Eng. transl., London, 1853). He was likewise the author of Lucile, on la lecture de la Bible (Paris, 1841; Eng. transl., Lucilla; or Reading of the Bible, London, 1842) and Explication de Vepitre aux Ephesiens (1866). An edition of his sermons in commemoration of the centenary of his birth appeared Paris, 1902. Even in his last illness he continued to preach to his friends in his sick-room, these addresses appearing posthumously under the title Adieux d'Adolphe Monod a ses amis et a Veglise (Paris, 1856; Eng. transl., The Parting Words of Monod to his Friends and the Church, London, 1857, New York, 1873). (C. Pfendeh.)
Bibliography: Of the first importance is Adolphe Monod: Souvenirs de la vie, extraites de la correspondance, choix de lettres, 2 vols., Paris, 1885-1902. Consult further: A. Richardot, A. Monod considere com/me predicateur, Strasburg, 1863; A. J. Vabre, Etude sur la predication d'A. Monod, ib. 1865; E. de Pressense\ Contemporary Portraits, London, 1880; L. Comte, Etude homiletique sur la predication contemporaine; A. Monod et Lacordaire, Paris, 1882; P. Stapfer, La Grande Predication chretienne en France; Bossuet, Adolphe Monod, ib. 1898; Lichtenberger, ESB, ix. 317-325.
MONOD, m5"no', FREDERIC: French Protestant, brother of Adolphe Monod (q.v.) ; b. at Monnaz, near Morges (7 m. w. of Lausanne), Switzerland, May 17, 1794; d. at Paris Dec. 30, 1863. He received his education at Geneva, but was more influenced by Robert Haldane (q.v.) than by his Unitarian teachers. Ordained at Geneva in 1818, he went to Paris, where he was active for a time in the Bible society there. He was then a private tutor in Jena for a brief period, but in 1820 he returned to Paris, being at first assistant to his father, and after 1832 titular pastor of the Oratoire. In the early years of this period he assumed the editorship of the Archives du christianisme au dixneuvieme siecle, which he conducted for forty-three years as a bold and uncompromising advocate of Calvinistic orthodoxy. His editorial position brought him into prominence in 1848, when the revolution began to affect religious conditions. Here he was eager both for the separation of Church and State and for the formulation of a creed for the Reformed Church. In Sept., 1848, a general synod of the Reformed Church was held in Paris without governmental recognition. But though Monod delivered the opening sermon in the Oratoire, his motion for the formulation of a creed was voted down and it was held that questions of dogma should not be considered by the synod. Monod, convinced that he could no longer remain in a ■creedless Church, resolved to form a free church on an orthodox basis, even hoping that such a step would lead to a union of all the orthodox who had hitherto been divided into Reformed and Lutherans, free churches and State churches. The synod, the Paris Consistory, and his brother Adolphe urged him to reconsider his decision, but their efforts were in vain; and on Jan. 8, 1849, he resigned his pastorate of the Oratoire. A few months later he opened in Paris a small chapel, where he gathered the first members of the future figlise Libre; and a synod to form a constitution of the union of " free evangelical churches " was held Aug.
20-Sept. 1, 1849. Monod thus succeeded in welding together the scattered Protestant communities which had broken off from the State Church or had been constituted as a result of the " awakening," the characteristics of their organization being their separation from the State and their mutual creed. The first sentence of the constitution which he proposed for the new church declared: " We believe that the entire Scripture of the Old and New Testament is inspired by God, and thus constitutes the sole and infallible rule of faith and life." See Fhance, II., 1.
Monod remained pastor of his free church until his death, aided by generous contributions from America, England, and Scotland. He forms one of the most striking figures of modern French Protestantism. Yet he was no learned theologian, though he had the knack of skilfully presenting his dogmatic and ecclesiastical views in journalistic form. He was, moreover, a clever administrator, and as president of the synodical committee of the Union des Eglises evangeliques libres he guided the alliance of French free churches with consummate skill.
The Union celebrated its fiftieth anniversary Oct. 25, 1899. It has sought from the first to leave problems of organization, liturgy, discipline, and even the mode and time of baptism to the discretion of the individual communities. A synod is held biennially. At the third (1852) a committee of evangelization was formed which now has twenty-two posts with numerous affiliations; the fifth (1856) established a committee to supervise the education of ministers; and the ordination of pastors was regulated at the ninth (1864). The external development, however, has not kept pace with its internal organization. Up to 1873 new congregations were formed until they numbered seventy-three; now there are but thirty-six. This decrease is due primarily to the changed conditions in the Reformed Church of France, for with the adoption of a creed by the older body the younger has lost its reason for existence. Many accordingly returned to the Reformed Church, among them Monod's own son Theodore (q.v.). (Eugen Lachenmann.)
Bibliography: G. Monod, La Famille Monod, Paris, 1890; J. Pe'dezert, Cinquante ans de souvenirs religieux, Paris, 1896; the work on the jubilee of the French Church, L' Union des eglises evangeliques libres de France, Paris, 1899; Lichtenberger, ESR, ix. 316-317.
MONOD, THEODORE: French Reformed, son of the preceding; b. in Paris Nov. 6, 1836. He studied law 1855-58; accompanied his father to the United States, ;and was converted in New York Apr., 1858; studied theology in the Western Theological Seminary, Allegheny, Pa., 1858-60; preached among the French Canadians in Illinois, 1860-63; was his father's successor at the Chapelle du Nord, Paris, 1864-75; traveling agent for home mission work in France, 1875-78; and became pastor of the Eglise Reformee, Paris, in 1878. From 1875 to 1879 he edited Le Liberateur, later absorbed in the Bulletin de la mission interieure. His writings embrace : Regardant a Jesus (Paris, 1862; Eng. transl., Looking to Jesus, New York, 1864); Le Chretien et sa croix (Lausanne, 1865); The Gift of God (London, 1876; French, Le Don de Dieu, Paris, 1877); Life
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