completion of his studies, he became, in 1891, pastor of the Old Catholic Church at Passau, since 1900 professor at the Old Catholic theological seminary in Bonn, and since 1902 has also been associate professor of philosophy at the university of the same city. He has written Die Busslehre
Cyprians (Konigsberg, 1895); Die gesehiehtlzche Stellung and Aufgabe des deutsehenAltkatholizismus (Leipsie, 1896); Geschichte der Slawenapostel Konstantinus (Cyrillus) and Methodius (Goths, 1897); Lazaristen and Jesuiten (1898); Redemptoristenund Protestanten (Giessen, 1899); Leo X111, seine Weltanr schauung and seine Wirksamkeit quellenmdssig dargestellt (Gotha, 1899); Jesuiten and Jesuitinnen (1900); Franz Heinrich Reusch (1901); Das Kiever Hohlenr kloster als Kulturzentrum des vormongolisehen Russlands (Passau, 1904); Der . Ujtramontanismus ale Weltanschauung, auf Grund des Syllabus quellenmassig dargestellt (Bonn, 1905); Kirchenrechtliche and kulturgeschichtliche Denkmdler Altrusslands (Stuttgart, 1905); Ein Wort zum konfessionellen Frieden (Bonn, 1906); and Klerikalismus and Laizismus, das Laienelement im Ultramontanismus (Frankfort, 1906).
GOEZE, ge'tse, JOHAN MELCHIOR: German theologian and controversialist; b. at Halberstadt (31 m. s.w. of Brunswick) Oct., 1717; d. at Hamburg May 19,1786. He studied theology at Jena and Halls; in 1741 he became assistant minister at Aacheraleben, whither his father had moved; and in 1744 diaconus. Six years later he accepted a call to the Church of the Holy Spirit in Magdeburg; and in 1755 went as chief pastor to the Church of St. Catherine in Hamburg, where he remained until his death. It was as a defender of the orthodox Lutheranism and as an opponent of the Enlightenment (q.v.) that Goeze is best known, and in the course of the long continued conflict many hard blows and violent epithets were exchanged. The lapse of time has led those who review the controversy to admit Goeze's sincerity and to grant his claims to real scholarship. In his polemics his appeal was to Scripture and the symbolical books of Lutheranism; and when these seemed to be assailed, his conceptions of his duty to himself and his office and the earnestness with which he threw himself into the defense led him often into a violence which is regrettable. As a consequence he was the object of severe attack, especially in the Allgemeine deutsche Bibliothek. In 1765 against Semler he defended the Complutsnsian Polyglot (see BIBLES, POLYGLOT, l.). Later he justly assailed the German translation of the German Bible by Karl Friedrich Bahrdt (q.v.). Other polemics were directed against matters which are now wholly of the past. His principal attack was made upon Leasing after the publication of the Wolfenbiittel Fragments (q.v.); and the fact that Leasing chose Goeze as his opponent and made him the almost exclusive object of his replies indicates that Leasing saw in him the most dangerous of his critics. In a single year (1778) Leasing issued fifteen writings against Goeze, eleven of them named AntiGoeze (all in Hempel's ed. of Leasing, vol. xvi.). C=oeze's attacks upon Leasing were printed in Frey-
willige Beytrdige zu den hamburgischen Nachrichten aus dem Reiehe der Gelehrsamkeit, parts 55-56, 6163, 75. The conflict centered about the importance of the historical element for faith, Goeze maintaining that Christian faith must fall if the essential content of Biblical history, especially drat of the New Testament, were denied. Leaving's replies were rather irritable than sound, while Goeze's attack was directed by his conscience.
BIBLIOGRAPHY: G. R. RSpe, Johan Melchior Goeze, eirte Rerturep, Hamburg, 1880 (answered by A. Boden Leasing and Goeze, Leipeic, 1862); C. Bross, in Hempel's ed. of Leasing, vol. xv., Berlin 1873; E. Schmidt, Leaainp, ii. 347 eqq., Berlin, 1892; ADB, is. 524h530.
GOG AND MAGOG: A people usually identified with the Scythians. In Gen. x. 2 the second son of Japhet, named Magog, stands between Gomer and Madai. This sets him forth as the representative of a great people, if not of an entire group of nations north of Palestine. Since Togarmah (Armenia) is mentioned as the last branch of Gomer (the ancient Kimmerians, Odyssey, xi. 14; Herodotus, iv. 11 aqq.), a stricter geographical location would place Magog's dwelling between Armenia and Media, perhaps on the shores of the Araxes. But the people seem to have extended farther north across the Caucasus, filling there the extreme northern horizon of the Hebrews (Ezek. xxxviii. 15, xxxix. 2). This is the way Meahech and Tubal are often mentioned in the Assyrian inscriptions (Mushku and Tabal, Gk. Moschoi and Tibarenoi). Some derive the name Gog in Ezekiel from the name of the country Magog; others see in Gog a historical personage for whom the prophet invented the name of a country, and find in him the famous king of the Lydians named Gyges (Gugu in the Assyrian inscriptions), who reigned about 660 $.c. (so E. Meyer, and Sayc;e, Higher Criticism, London, 1893, pp. -125-126), or Gagi, ruler of the country of Sahi (F. Delitzsch, R'o lag das Parodies f Leipaic, 1881, pp. 246-247), which G. Smith identified with that of the Scythiana. Ezekiel announces a coming inroad by this Gog which according to the whole description recalls the inroad of the Scythiane into anterior Asia (about 630 R.c.; Herodotus i. 103 aqq.; cf. Jer. vi. 1 sqq., especially verses 22-23). According to the general testimony of classical writers (Herodotus, lEschylus, Thucydides, Xenophon, Ovid, Arrian) the Scythiana were northern barbarians full of avarice and fond of war, had immense troops of cavalry, wore very efficient armor, and distinguished themselves as archers, just as is narrated of Magog. These characteristics induced Ezekiel to conceive of Magog as in close connection with the Scythians. Josephus also so identifies them (Ant. L, vi. 1), and after him Jerome and later writers. The name " Scythiana " was among the ancients an elastic appellation, and so was the Hebrew Magog. The inroad of the hordes of Gog as described by Ezekiel is to fall in the period when Israel has long returned from exile and is quietly enjoying in its own country the salvation its God had granted. This Gog appears as the leader of the last hostile attack of the worldpowers upon the kingdom of God, of which the prophets of Israel had spoken (Ezek. xxxviii. 17;