AUSTRIAN PROVINCES. HUNGARIAN PROVINCES. GREEK RITE 1,907,936 S BOSNIA AND HERZEGOVINA.
C. WOLFSGRUBER
Male Orders Female Orders
Diocese
Spalato and Macarska .
Cattaro
Ragusa
Cracow (Arehd.)
Breslau
Lemberg (Arm. Rite) .
91
93
9(14)
2
1
604 i 58 (73) 33 I 30 I 1
125
8
51
1,166
426
16
Totals 542 | 9,970 i 1,667 l 24,018
Denominational Statistics.—The forty-nine million inhabitants of the Austro-Hungarian monarchy are divided, as to their religious beliefs, as follows: —
Austrian Provinces.
(Latin Rite 20,661,000)
Catholics ] Greek Rite 3,134,000 [ 23,797,000
(Armenian Rite. . 2,000)
Jews 1.225,000
Greeks (Eastern) 607,000
Evangelicals 491,000
Old-Catholics 13,000
Of no confession 6,000
Mohammedans 1 ,000
Of other confessions 8,000
Hungarian Provinces.
( Latin Rite 10,299,190 )
Catholics 907;936 \ 12,207,126
Evangelicals 3,823,061
Greeks (Orthodox) 2,882,695
Jews 886,466
Unitarians 70,260
Of other confessions 15,837
Bosnia and Herzegovina.
Greeks (Eastern) 673,000
Mohammedans 549,000
Catholics 339,000
Jews 8,000
Of other confessions 4,000
Kenxer, Noncum und Pannonien (Vienna, 1870); S.\cppe (ed.), Eugippii Vita S. Severini (Berlin, 1877); s, c. Kirchen- und Teichsrechtliche VerhaltnUae des Salzburg Suffraganbistums Gurk (Ivrems. 1872); Friess. Studien uber das Wirken der Benedictiner in CEsterreich, in Seiienlettener Gymnasialpro- gramme, 1868-77; Jaxauschek. Originum Ciilerciensium (Vienna. 1877), I; Frikd, Die Kirchengeschichte Bohmens (3 vols., Prague, 1864-66); E-ndlicher, Rer. Hungar. Monu- menla Arpadiana (Sang. 1848); il.ilL.vTH, Geschichte der Mag- yaren (2d ed., Ratisbon, 1852); Wahrmcxd, Das Kir- chenpatronat und seine Entwiekelung in CEsterreich (Vienna, 1894); SocHER, Historia Provincia: Austria S. J. (Vienna, 17401; Graf vos Khevexhiller, .Annates Ferdinandei (Ratisbon, 1640-46); Gixdelv. Kaiser Rudolph 11 und seine Zeit (2 vols., Prague. 1863); ScHrsTER, Fursl-Bischof Brenner (Graz. 1898); Hammer-PurgsT-\ll, Geschichte des Kardinals Khlesl (4 vols.. 1847-51); ScHLnrER. Die Reise des Papstes Pius VI nach Wien in Pontes Rer. Austriac. (Vienna, 1892-94). XLVII; Brcxxer. Mysterien der .iufklaruno in CEsterreich (Mainz. 1869); Die theol. Dienerschaft am Hofe Josephs 11 (Vienna. 1868); Wolfsgrcber, Kardinal Migazzi (Saulgau. 18911; Ma.issex. iVeun Kapilel Uber frei Kirche und Gewissensfreiheil (Graz. 1876), ch. viii, pp. 370-447, Das asterr. Konkordat; Zschokke, Die theologischen Studien und Anstalten der kalholischen Kirche in CEsterreich (Vienna and Leipzig, 1894); Wappler. Geschichte der theol. Fakultat an der K. K. Universitat Wien (Vienna. 1884); WoLFSGRrBER. Die Konfcrenzen der Bischofe CEsterreichs (Linz, 1905): Hibner- TwAscHEK, Geographisch-Statistische Tabellen (Frankfort on the .Main, 1906); Xo'S WvRZH.Kcn, Der grosse CEsterreich Haus- schntz. ein nal Bibliothek biog. Lerikon (Vienna, 1750-1850. 1857-91); Leger, Hist, of .iustro- Hungary, tr. Hll-L (London. 1RS9); Statesman's Year-Book (London, 1907); Vox Losche. Geschichte iles Protestantismus in CEsterreich in Vmrissen (1902).
C. Wolfsgruber.
Authentic. —The term is used in two sen.?es. It
is applied first to a book or document whose contents
are invested with a special authority, in \-irtue of
which the work is called authentic. In its second
sense it is used as a sj-nonym for "genuine", and
therefore means that a work really emanates from
the author to whom it is ascribed. The article
VuLG.^TE explains the first sense of the word; the
articles on the single books of Sacred Scripture
illustrate the second. F. X. E. Albert.
Authenticity of the Bible. — The authenticity or authority of Holy Writ is twofold on account of its twofold' authorship. First, the various books which make up the Bible are authentic because they enjoy all the human authority that is naturally due to their respective authors. Second, they possess a higher authenticity, because invested with a Di\-ine, supernatural authority tlirough the Divine authorship which makes them the inspired word of God. BibUcal authenticity in its first sense must naturally be considered in the articles on the several books of Sacred Scripture; in its second sense, it springs from Biblical inspiration, for which see Inspirition
VigovRorx, Manuel bibligue (Paris. 1901), I, 223-225; M-^ZZELLA, De Virtutibus Infusis (Rome. 1879). 554. 555.
F. X. E. Albert.
Authority, Civil, the moral power of command,
supported (when need be) by physical coercion,
which the State exercises over its members. We
shall consider here the nature, sources, limits, di-
visions, origin, and the true and false theories of
authority. Authority is as great a necessity to
mankind as sobriety, and as natural. By "natural"
here is meant, not what accrues to man without any
effort of his owti (teeth, for example), but what man
must secure, even with an effort, because without it
he cannot well be man. It is natural to man to live
in civil society; and where there is civil society, there
must be authority. Anarchy is the disruption of
society. Speaking generally, we may say no man
loves isolation, solitude, loneline.ss, the life of a
hermit; on the other hand, whUe many dislike the
authority under which they live, no man wishes for
anarchy. A\Tiat malcontents aim at is a change of
government, to get authority into their own hands
and govern those who now govern them. Even the
professed anarchist regards anarchy as a temporary
expedient, a preparation for liis own advent to power.
Authority, then, in the abstract, everj- man loves and
cherishes; and righth' so, for it is his nature to live
in society, and society is kept together by authority.
Tlie model of hermits was St. Simecm Stylites, so
called from his living on the top of a style, or pillar.
That was his special vocation; he was no ordinary
man. But the political philosopher considers man as
man ordinarily and normally is. Two things would
strike a stranger from Mars looking down upon this
planet: how men on earth love herding together, and
how they love moving about, Ordinarj- man can
no more afford to be solitarj- than he can afford to
be stationary, though Simeon Stylites was both.
Solitarj' confinement is the severest of punishments,
next to death. It is hard to say whether the solitude
or the confinement, proves the more irksome. This
simple point, that man cannot live alone, must be
insisted upon, for all errors in the theorj- of au-
thority are rooted in the assumption that man's
living in society, and thereby coming to he governed
by social authority, is something purely optional and
conventional, a fashion which man could verj- well
discard if he would, as he might discard the wearing
of green clothes. Men who would make society a
conventional arrangement, and authority a fashion
of the hour, have appealed to the noble savage as the
standard of humanity proper, forgetting that the
savage is no solitarj', but a member of a horde, to
separate from which woidd be death, and to ignore
the control of which would be death also. Man must
live in societj', and, in point of historical fact, men
have alwaj-s lived in societj'; everj' human develojv
ment is a social progress. It is natural to man to
live in societj', to submit to authoritj', and to be
