15 RELIGIOUS ENCYCLOPEDIA
Tribal and Cultic Mysteries Trigland
ek: , with a firm faith believe and profess all and every one of the things contained in that creed which the holy Roman Church makes use of, viz.:
“T believe in one God, the Father Almighty,” etc. follows the Nicene Creed.)
In the following ten articles the candidate accepts (1) all the conditions and ordinances of the Roman Catholic Church; (2) the interpretation put upon the Scriptures by that church and no other; (8) the seven sacraments and the mode of their administration taught by the church; (4) every article and statement made by the Council of Trent concerning original sin and justification; (5) the doctrine of transubstantiation and the sacrificial nature of the mass; (6) the bread and the wine as each containing the whole Christ; (7) the invocation of saints, the worship of relics, and the doctrine of purgatory, and that the suffrages of the living avail for the souls there confined; (8).the worship of images and the virtue of indulgences; (9) the supremacy of the Roman Church and the authority of the bishop of Rome as the successor of St. Peter and the vicar of Jesus Christ; and (10) the condemnation, rejection, and anathematization of everything contrary to the decrees of the general councils as well as all heresies rejected by the church. The last article contains a most solemn adjuration, and runs as follows:
(Here
“T do, at this present, freely profess and truly hold this true Catholic faith, without which no one can be saved; and I promise most constantly to retain and confess the same entire and inviolate, with God’s assistance, to the end of my life. And I will take care, as far as in me lies, that it shall be held, taught, and preached by my subjects, or by those the care of whom shall appertain to me in my office. This I, , promise, vow, and swear, so help me God, and these holy Gospels of God.”
Since that time the Roman Catholic Church has added two articles which enter into the profession, one on the sinlessness of the Virgin Mary and one on the infallibility of the pope, in the following words:
‘*(1) That ‘ the blessed Virgin Mary, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of mankind, has been preserved free from all stain of original sin.’
““(2) That ‘ the Roman pontiff, when he speaks ex cathedré—that is, in discharge of the office of pastor, and doctor of all Christians, by virtue of his supreme apostolic author ity, he defines a doctrine regarding faith or morals—is possessed of that infallibility with which the divine Redeemer willed that his Church should be endowed; and that therefore such definitions of the Roman pontiff are irreformable of themselves, and not from the consent of the Church.”
P. Scoarrt. D.S. ScHarr.
BrsiioGgRaPHy: The papal bulls of Nov. 13 (Injunctum nobis) and Dec. 9 (Jn sacrosancta), 1564, are in the Bullarium magnum Romanum, 19 vols., Luxemburg, 1727-— 1758, the former also in Mirbt, Quellen, pp. 256-258. The text of the profession is in F. G. Streitwolf and R. E. Klener, Libri symbolict ecclesie catholice, ii. 315-321, ef. i. pp. xlv.-li., 98-100, Gottingen, 1838, and in Schaff, Creeds, ii. 207-210, cf. i. 96-99. Consult besides the above: G. C. F. Mohnike, Urkundliche Geschichte der sogenannten Professei fidet Tridentine und... andern rémisch-catholischen Glaubensbekenntnisse, Greifswald, 1822; BE. Kéllner, Symbolik der rémisch-katholischen Kirche, p. 141, Hamburg, 1844; H. J. D. Denzinger, Enchiridion symbolorum et definitionum, pp. 233-235, Wiirzburg, 1900; KL, v. 682-685.
TRIEBS, FRANZ: German Roman Catholic; b. at Gross-Glogau (58 m. n.w. of Breslau) Nov. 7, 1864, He was educated at the universities of Bres-
lau and Minster (1883-87; D.D., Miinster, 1888), and after being a parish priest in Waldenburg (Silesia), Merzdorf, Schénau, Schwedt, and Miltisch, 1888-95, resumed his studies at Bonn (1895- 1897; Ph.D., 1897), and at Berlin (1897-1900), being at the same time engaged in parochial work in the latter city. In 1902 he became privat-docent for canon law in the University of Breslau, where he was appointed to his present position of extraordinary professor of the same subject in 1905, being made consistorial councilor in 1908. He has written Veteris Testamenti de Cherubim doctrina (Minster, 1888) and Studien zur Lex Det, 1. i. (Freiburg, 1905— 1907), besides editing Salih ibn al-Husain’s Liber decem questionum contra Christianos (Bonn, 1897).
TRIGLAND, JACOBUS: Dutch Reformed; b. at Vianen (7 m. s.s.w. of Utrecht) July 22, 1583; d. at Leyden Apr. 5, 1654. Of Roman Catholic parentage, he was brought up by relatives at Gouda, and sent, in 1597, to some priests at Amsterdam to study theology. Toward the end of 1598 he removed to Louvain, where doubts arose in his mind which ultimately led him to break with the ancient faith. He was entrusted with a mission to Haarlem by the head of the collegium pontificium, and never returned to Louvain. After a few weeks at Gouda, where his foster relations rejected him, he sought refuge in the house of his parents, where he studied Reformed tenets, meanwhile seeking occupation to gain his livelihood. In 1602 he was made rector of the school at Vianen, and in the following year entered the Reformed Church. Having prepared privately for the ministry, he was ordained pastor at Stolwijk in 1607; and was pastor at Amsterdam, 1610-34. Here, in 1614, he began a noteworthy activity in affairs of Church and State which ended only with his death. In 1617 he received leave of absence to the Reformed church at The Hague, and was a deputy of the provincial synod of North Holland to the Synod of Dort, which appointed him a member of the committee to draw up the Canons of Dort. Trigland was professor of theology at Leyden, 1634-54, lecturing on the exegesis of the Old Testament, on the loci communes, 1639-50, and later on ‘‘ cases of conscience.’’ He was also pastor of the Reformed church at Leyden (1637-45).
The writings of Trigland, which are dogmatic and polemic, reveal him as a man of intense convictions, rigid dogmatism, and great learning in Scripture and the Reformed theology, but also as passionate, intolerant, and haughty, traits which caused him bitter enemies. Yet his hostility, manifested particularly against the Remonstrants, did not come from love of strife, but from sincere feeling that their teachings were pernicious and not to be allowed. This is most plainly shown in his Den rechtghematichden Christen (Amsterdam, 1615). In his Verdedigingh van de Leere end’ Here der Ghereformeerde Kerken ende Leeraren (1616) he defends the Reformed dogmatics. He sturdily opposed civil intervention in ecclesiastical affairs tn his Antwoordt op drij vraghen dienende tot advys in de huydendagsche kerklijke swarigheden (1615), and his Christelijcke ende nootwendighe verclaringhe (1615). After the Synod of Dort, 1618-19, he continued to work
Trine Immersion Trinitarians
against the Remonstrants, producing, Christelijcke ende vriendelijcke vermaninge (2 parts, 1623); De kracht der godtsaligheydt (1631); and three treatises resulting from the discussions aroused by the latter book: Trina Dei gratia, nimirum, electionis, sanctificationis, conservationis applicata, confirmata et indicata (1636); Disputatio theologica de civili et ecclesiastica potestate (1642); and the posthumous Antapologia, sive examen atque refutatio tottus apologie Remonstrantium (Harderwijk, 1664). The Roman Catholics he attacked with his Valschen Roem des pausdoms (1631), Los gebouw des pausdoms (1633), and Bodemlooze pausdom (1638), all against the papacy. He was best known, however, for his Kerkelijcke geschiedenissen (Leyden, 1650), in which, while giving a long-desired history of the growth of Protestantism in Holland, he attacked the Remonstrants with his accustomed bitterness, especially the anonymous apology, Kerkelijcke historie of J. Uytenbogaert (Rotterdam, 1646). The work was joyfully received by the Reformed Church, but the states-general of Holland declined to accept the dedication, and at Amsterdam its sale was forbidden. All the writings of Trigland previous to 1640 were published in chronological order under the title, Opuscula Jacobi Triglandi (3 vols., Amsterdam, 1640). (S. D. van VEEN.)
BrsiiocRaAPpHy: The funeral oration by J. Cocceius, in the latter’s Opera, iv. 48 sqq., Amsterdam, 1701; H. W. Ter Haar, Jacobus Trigland, The Hague, 1891.
TRINE IMMERSION: A threefold immersion, consisting in the dipping of the candidate in the water three times—first, in the name of the Father, second, in the name of the Son, and, third, in the
name of the Holy Spirit. It is the
Historical practise observed by the Greek, Ar-
Situation. menian, and other oriental churches,
as well as by the Brethren (Dunkers) and some other religious bodies of America, and is more extensively employed than many have been led to suppose. Of the 165,000,000 Christians now living who have been immersed, fully nine-tenths have been baptized by trine immersion. Of the 290,000,000 persons who have received sprinkling or pouring at their baptism, not less than 200,000,- 000 had the water applied three times, showing that a very large per cent of the Christian world holds to the triple action in baptism. The advocates of trine immersion believe that it was the apostolic method of administering the rite, and for their authority they appeal to the formula of baptism as given by Christ in Matt. xxviii. 19: “‘ Baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.” It is held that as there are three persons in the Trinity, so are there three actions in baptism, therefore the three actions symbolize the three persons of the Godhead. However, these three actions constitute the “‘ one baptism,’’ referred to by Paul in Eph. iv. 5, they being regarded as one in the sense that the Father, Son, and Holy Spirit are one.
Speaking of this formula of baptism, Chrysostom (fifth century) says: ‘‘ Christ delivered to his disciples one baptism in three immersions of the body, when he said to them, ‘ Go teach all nations, baptizing them in the name of the Father and of the