THE NEW SCHAFF-HERZOG 32
i
is due to the Church’s acting as guardian of the heritage of its members, while it will not grant its officers and representatives of learn-
2. Candor ing the free use of new knowledge be-
and fore it has been compromised or rec- Orthodoxy. onciled with the old. It is then a matter for individuals or parties to choose between a conservative, a radical, or a mediating position. Mediating tendencies are usually alleged by their opponents to be “counterfeit.” This implies the demand that to the words and formulas of tradition must ever be given only their original meaning, while new views must employ new words and new formulas. Such a thing is impossible; for the store of words is limited, and the life of the language must perpetuate itself naturally only through a continuous change of the inherent sense. Even the most rigorous conservative observance of the import of words and formulas can not prevent some shifting of the meaning; for men change, and likewise their relation to tradition. There are no verbal instruments at the disposal of truthfulness other than those offered by a continuously changing language medium. Again, several systematists have drawn attention by placing the problems of truth and truthfulness in the center; namely, in religion W. Herrmann, and in ethics, among others, W. Koppelmann.
Every definition of truthfulness as duty and virtue that exhausts itself simply in the agreement of speech and thought on the part of the professor
is both trivial and unsatisfying. It is 3. Essentials apt to be wrecked presently on the of Truth- shoals of casuistry. Truthfulness is to fulness. be conceived as no less than that duty and virtue which constitute the ethical person himself and which permeate life uniformly in all its relations to the person. The truthful person is truthful though he be silent or even carries on untrue speech. He is such not only for himself, but disseminates an atmosphere of truthfulness about him. While the regard for the true import and degree of verity of a statement is of great pedagogical interest and solicits frequently the moral verdict upon itself, yet when it comes to the establishment of truthfulness in character and conduct, it all depends on whether men are truthful persons. That means men who do not belie themselves and who prove their uprightness with themselves in their relation with other men and with facts; men who do not deceive God, and hence not themselves or their fellow men; men who from an inner necessity and choice accept things as they are and represent themselves as being what they are. Religion is truthfulness toward God, and morality, if this be granted, is nothing but applied religion. (Martin Rave.) BrstiocRapHy: The subject is of course treated in the works on Ethics (q.v.) such as R. Rothe’s, iii. 537-602, Witten-
berg, 1848; and W. Herrmann’s, 3d ed., Tiibingen, 1904.
Three important books are: H. Rickert, Die Grenzen der
naturwissenschaftlichen Begriffsbildung, 2 vols., Leipsic,
1896-1902; G. Simmel, Die Probleme der Geschichtsphiloso-
phie, 2d ed., ib. 1905; and S. Eck, Religion und Geschichte,
Tiibingen, 1907. Consult further: A. A. Cournot, Essai
sur les fondements de nos connaissances, 2 vols., Paris, 1851;
J. F. Ferrier, Institutes of Metaphysics: the Theory of Know-
ing and Being, Edinburgh, 1854; W. Windelband, Ueber
die Gewissheit der Erkenntniss, Berlin, 1873; J. Witte, Zur
Erkenntnisstheorie und Ethik, ib. 1877; H. P. Biddle, Ele-
ments of Knowledge, Cincinnati, 1881; J. Rehmke, Die Welt
als Wahrnehmung und Begriff, Berlin, 1881; H. de Cossoles, La Certitude philosophique, Paris, 1883; E. de Pressense, Les Origines, Le Probleme de la connaissance, ib.
1883, Eng. transl., A Study of Origins, London, 1883;
G. Ellinger, Das Verhiltnis der dffentlichen Meinung
zu Wahrheit und Liige im 10.-12. Jahrhundert, Berlin,
1884; E. Burnouf, La Vie et la pensée, Paris, 1886; F.
Grung, Das Problem der Gewissheit, Heidelberg, 1886;
E. L. Fischer, Die Grundfragen der Erkenntnisstheorie,
Mainz, 1887; B. Lasch, Das Erwachen und die Entwick-
lung der historischen Kritik im Mittelalter, Breslau, 1887;
W. Poessnecker, Die Welt als unsere Erscheinungswelt und
unsere Gedankwelt, Berlin, 1887; H. Bergson, Essai sur les
données immédiates de la conscience, Paris, 1890, Eng. transl., Time and Free Will; An Essay on the Immediate Data of Consciousness, London, 1910; A. Schmid,
Erkenntnisslehre, 2 vols., Freiburg, 1890; J. Gardair, La
Connaissance, Paris, 1895; J. Koestlin, Der Glaube und
seine Bedeutung fiir Erkenntniss, Leben und Kirche, Berlin,
1895; H. Gomperz, Die Psychologie der logischen Grund-
thatsachen, Vienna, 1896; G. Gory, L’Immanence de la
raison dans la connaisance sensible, Paris, 1896; D. L.
Jordan, The Stability of Truth, in Popular Science Monthly,
i (1897), pp. 642-654, 749-757; S. H. Hodgson, The Meta-
physics of Experience, 4 vols., London and New York, 1898;
St. G. Mivart, The Groundwork of Science, New York and
London, 1898; J. W. Powell, Truth and Error; or, The
Science of Intellection, Chicago, 1898; F. S. Turner, Knowl-
edge, Belief and Certitude, London, 1900; J. Mausbach, Die
katholische Moral, Cologne, 1901; W. Herrmann, Rémi-
sche und evangelische Sittlichkeit, 3d ed., Marburg, 1903;
W. Koppelmann, Kritik des sittlichen Bewusstseins, Berlin,
1904; idem, Die Hthik Kants, ib. 1907.
TRUXILLO, tru-hil’ys (TRUJILLO), ORDER OF: An order of knights under the Cistercian rule, founded in the thirteenth century, and taking its name from the town of Truxillo (130 m. s.w. of Madrid). The times were not favorable to the maintenance of so many separate orders as were then in existence, and after a brief struggle, the order of Truxillo was united with the orders of Alcantara and Calatrava (qq.v.).
TRYGOPHORUS, | trai’’gef’o-rus, JOHANNES: German Reformer; b. at Fritzlar (105 m. e. of Cologne) in 1497; d. at Wildungen (8 m. w. of Fritzlar) June 3, 1542. Born of pious parents named Hefentriger (from which the name he assumed was Grecized), he was early destined for clerical life, and two of his sisters were Benedictine nuns. At Erfurt he became bachelor in philosophy in 1517, was ordained priest in 1521, taking the position of confessor to the Augustinian nuns of his native town. The news of Luther’s movement early reached the town, and Trygophorus accepted the new Gospel, which he preached, and married a nun, with the result that he had to leave the town. Meantime the Reformation had begun to work in Waldeck, either through literary connections or because of influences from Hesse and Westphalia. The youthful but far-sighted and energetic Count Philip IV., who ruled in the southern portion of the county, returned from the diet at Worms a confirmed adherent of Luther. Philip III., who controlled the northern part, seems to have been led to Lutheranism by his second wife, Anne of Cleves. Conditions were favorable to a complete introduction of the Reformation when the right man appeared. At this juncture Trygophorus was called by Philip IV. to the little city of Waldeck, and his operations were soon successful. In 1531 he was