Schaff-Herzog Religious Encyclopaedia

DISPENSATION: In the practice of the Roman Catholic Church the suspension in a particular case of a rule of the canon law, or the exemption from tho consequences usually following the transgression 449 Diseaoes and the Healing Art Dlttrloh of an established rule. As early as the fifth cen- tury the bishops of Rome assumed the right of de- viating from the decrees formulated by the ecu- menical councils where such departures involved a mere abandonment of detail without injuiy to the essence of canonical prescription, or were found necessary for the preservation of the spirit of the law. Similar powers were exercised by the pro- vincial synods and bishops; but from the middle of the eleventh century the reference of applications for exemption (q.v.) to the bishop of Rome became general, and once the supreme legislative power of the pope had been established the highest power of dispensation was deduced therefrom. In theory the exercise of this function was justified, only by the welfare or necessities of the Church, but in practice the papal discretion became absolute. After the fourteenth century the practice became a source of papal revenue; for though theoretically the grant of exemption was not purchasable, yet the charges connected with the administration of this department fell upon the applicant and were made heavy for the express purpose of discoura- ging frequent recourse to this mode of evading the law. The Council of Trent confirmed the pope in possession of his absolute power, unlimited even by the decrees of a general council, and sanctioned the exercise of the dispensatory power by others than the pope, but only in cases of extreme neces- sity or where the aim is some benefit for the Church admitting of no delay. Upon the principle that the power of dispensa- tion follows from that of legislation, the pope alone may grant exemption from a universal law or a law of limited application emanating from the pope or a general council. Dispensations in foro externa are issued through the office of the Dataria, and those in foro intemo by the Pcenitentiaria; the for- mer requiring in every case the papal decision, the latter only in certain exceptional cases. The formal modes of granting dispensation are in /onrnx commie- saria, whereby a mandate is addressed to the territo- rial bishop authorizing him after due investigation to act in the name of the pope ; or in forma graJtioea, wherein the act of concession is addressed directly to the petitioner, a favor extended, however, only in such exceptional cases as that of sovereigns or bishops. The acceptance of the grant of dispen- sation by the petitioner is not necessary to render it efficacious. The independent exercise of the power by the bishops is restricted to cases specified in the Cor- pus juris and established by the Council of Trent, outside of which the papal authorization is neces- sary. Such authorization {JacuUaUs ; see Facul- ties) is conferred for a regular number of years and within a prescribed sphere of action. The doctrine that bishops may make use of the power of dispensation in emergencies where communica- tion with Rome is impossible or hazardous finds its sanction in a constructive papal authorization. Bishops and provincial and diocesan synods possess tlie independent power of dispensation in the mat- ter of rules and regulations of local validity; here too, however, the papal authority may intervene. (P. HlNSCHIUSf.) III.-29 Biblioorapbt: M. A. Stiegler, in Archiv fUr kalKoU9ehm Kirchenncht, Mains. IS97-9S; H. Brwidhuber von Etaoh- feld, Ueber DiBpentaHon und D%ajmi»aHonaredU, Vienna, 1888; £. Friedbeis, Dae tftlUnde VerfoMungMreeht dtr evangAiMchen Landeakirdi0n, Leipaio, 1888. Consult also J. H. Blunt, DieHonary of Doetrinal and HiBtorieal 7%a- ologv, pp. 205-206, London. 1870.

DISSELHOFF, JULIUS AUGUST GOTTFRIED: Successor of Fliedner at the head of the Kaisers- werth home for deaconesses (see Fliedner, Theo- dor; and Deaconess, III., 2, a, §§2-3); b. in Soest, Westphalia, Oct. 24, 1827; d. near Simmem (26 m. s.w. of Coblenz) July 14, 1806. He entered the Uni- versity of Halle in 1846. In the national student movement of 1848 he represented the royalistic old Prussian side, and was Halle's delegate to the par- liament at Eisenach. In 1850 he became Flied- ner's assistant in Kaiserswerth; in 1853 pastor at Schermbeck, near Wesel, where he established a basket factory for the unemployed in his own par- sonage, and showed great talent as an organizer. On the call of Fliedner, in 1855 he returned to Kaiserswerth, thenceforth his field of labor. His careful study Gegenwdrtige Lage der Kretinen, Bldd- sinnigen und Idioten (Bonn, 1857) led to the found- ing of several asylums for the insane. In 1859 appeared his collections of sermons {Geschichte dee K&nigs SavJs. David, Ruth, Paulus) and his epic poem K&nig Alfred; in 1860, Neue Weisen — the last two works under the pseudonym Julius von Soest. He traveled much in the interest of Kaisers- werth, visiting the Orient five times, and foimded the orphanage " Zoar " in Beirut in 1861. During the wars of 1864, 1866, and 1870-71 he led the Kaiserswerth deaconesses in the field and organ- ized their work. After Fliedner's death (1865) he became the head of the latter's institutions. With the publication of his Wegtoeiser eu J. (?. Hamann in 1871 he bade farewell to his favorite literary studies and devoted himself henceforth for thirty years to his allotted work. When he entered the field he found 115 stations and 327 sisters; he left double the number of stations and 953 sisters. (DiODAT DiSSELHOFF.) Bibliography: The KaittrtvMrther Kalendar for 1808 oon- tatns a brief aketeh of hia life. Consult: J. DiBselboff, P<ulor Juliua DianXKotf, turn GeddefcfniM. Kaiaenwerth. 1806.

DITTRICH, FRANZ: Roman Catholic; b. at Thegsten (near Heilsberg, 41 m. s.e. of Konigs- berg) Jan. 26, 1839. He studied at Braunsberg, Rome, and Munich, and was ordained to the priest- hood in 1863. In 1866 he became privat-docent at Braunsberg, where he was appointed associate professor of theology. In 1873 he was promoted full professor, and since 1903 has also been provost of the cathedral of Ermland. He is a member of the Prussian house of deputies. He was editor of the Mittheilungen des ernUdndisehen Kunstvereins (Braunsberg, 1870-75), and has written Dionysius der Grosse von Alexandrien (Freiburg, 1867); 06- servationes quondam de ordine naturalt et morali (Braunsberg, 1869); Regesten und Brief e des Car- diruds Gasparo Coniarini (1881); Gasparo Con- tarini, eine Monographie (1885), Abriss einer Lehre der Unterziehung und des Unterrichts (1890); Nunciahtrberichte Oiavarmi Morones vom detUschen Divination 450 Konigshofe (Paderbom, 1892); and Oeschichte dea Kaiholigismua in AUpretissen van 1525 bis ssum AtugoTige des achteehnten Jahrhvnderts (2 vols., Braunsberg, 1901-03).

DIX, MORGAN: Protestant Episcopalian; b. in New York City Nov. 1, 1827; d. there Apr. 29, 1908. He was graduated at Columbia College in 1848, and the General Theological Seminary in 1852. He was ordered deacon in 1852, ordained priest in 1853, was assistant rector of St. Mark's, Philadelphia (1853-55), then curate of Trinity Church, New York City, until 1859, when he be- came assistant rector, and rector in 1862. He has been president of the Standing Committee of the Diocese of New York, a trustee of many in- stitutions, and a member of numerous important committees. He has written Maniud of the Chris- tian Life (New York, 1857); Commentary on Ro- mans (1864); Commentary on Galaiixma and Co- lossiana (1866); Lectures on the Pantheistic Idea of an Impersonal-Stibstance Deity ca Contrasted with the Christian Faith Concerning Almighty God (1865); Book of Hours (1865); Lectures on Two Estates— Wedded in the Lord^ Single for the Kingdom of Heaven's Sake (1872); Historical Lectures on the First Prayer Book of King Edward VL (1881); Lectures on the Calling of a Christian Woman (1883); Memoir of John A. Dix (2 vols., 1883); The Gospel and Philosophy (1886); The Seven Deadly Sins (Lenten sermons; 1888); Lectures on the Authority of the Church (1891); Three Guardians of Super- natural Religion (Paddock lectures; 1891); The Sacramental System Considered as the Extension of the Incarnation (Paddock lectures; 1893); Harriet Starr Cannon^ First Mother Superior of the Sisterhood of St. Mary (1896); Good Friday Addresses (1898); and History of the Parish of Trinity Church (4 vols., 1898-1906).

DIXON, AMZI CLARENCE: Baptist; b. at Shelby, N. C, July 6, 1854. He studied at Wake Forest College, Wake Forest, N. C. (B.A., 1874), and held pastorates at Warsaw, N. C. (1875-76), Chapel Hill, N. C. (1878-81), Asheville, N. C. (1881- 1884), Immanuel Baptist Church, Baltimore, Md. (1884-91), Hanson Place Baptist Church, Brook- lyn (1891-1901), Ruggles Street Baptist Church, Boston (1901-07), and Moody Church, Chicago (since 1907). In theology he is orthodox. He has written The True and the False (Baltimore, Md., 1890); Milk and Meat (sermons, New York, 1893); Lights and Shadows of American Life (Chicago, 1898); Present Day Life and Religion (Cleveland, O., 1905); Evangelism Old and New (New York, 1905); and Tfie Young Convert's Problems and their Sdution (1906).

DIXON, RICHARD WATSON: Church of Eng- land; b. at Islington, London, May 5, 1833; d. at Wark worth (26 m. n. of Newcastle), Northumber- landshire, Jan. 23, 1901. He studied at Pembroke College, Oxford (B.A., 1857), and was ordered deacon in 1858 and ordained priest in the following year. After being curate at St. Mary-the-Less, Lambeth (1858-61), and of St. Mary's, Newington- Butts (1861-63), he was second master of Carlisle High School (1863-68) and minor canon and honor- ary librarian of Carlisle Cathedral (1868-75). He became vicar of Hayton-cum-Talkin, Cumberland- shire, in 1875, and of Warkworth in 1883. In 1874 he became an honorary canon of Carlisle and from 1879 to 1883 was rural dean of Brampton, while from 1885 until his death he was rural dean of Alnwick and after 1891 was also examining chap- lain to the bishop of Newcastle. While at Oxford he was associated with William Morris and Edward Bume-Jones in editing The Oxford and Cam- bridge Magazine t advocating the Preraffaelite move- ment, and also wrote besides several volumes of verse: Second Peak Prize Essay on the Maintenance of the Church of England as an Established Church (1873); Life of James Dixon, Wesleyan Minister (1874; a biography of his father); his most im- portant work, however, was his History of the Church of England from the Abolition of the Roman Jurisdiction (6 vols., 1877-1902). This work takes high rank by reason of its learning, research, and attractive style. It extends from 1530 to 1570. The last two volumes were posthumous and edited by Henry Gee, who has prefaced them by a bio- graphical sketch. In the last year of his life he was made b>' his university a doctor of divinity, and by his college an honorary fellow. Bxblioqbapbt: Besides the sketch by Gee, ut sup., oonsult DNB, supplement, u. 139-140.

DOANE, WILLIAM CROSWELL: Protestant Episcopal bishop of Albany; b. at Boston, Mass., Mar. 2, 1832. He studied at Burlington College, Burlington, N. J. (B.A., 1850), where he was a professor 1850-63. He was ordained to the priest- hood in 1856, and was rector of St. Mary's, Burling- ton (1859-63), St. John's, Hartford, Conn. (1863- 1867), and St. Peter's, Albany, N. Y. (1867-69). In 1869 he was consecrated first bishop of Albany. He has been instrumental in building the Cathe- dral of All Saints, Albany, and established in the same city St. Agnes' School for Girls, the Child's Hospital, and St. Margaret's House for Babies, the St. Christina Home (for training servants) at Saratoga, and the Orphan House of the Holy Savior at Cooperstown, founding the Sisterhood of the Holy Child Jesus to take charge of these institutions. In theology he is a conservative High-churchman. He has written a life of his father, Bishop G. W. Doane of New Jersey (6 vols.. New York, 1860); Mosaics, Being Comments on the Collects, Epistles, and Gospels of the Christian Year (1882); Sun- shine and Play-Time (poems; 1893); The Mani- festatiorui of the Risen Jesus (Oxford, 1898); and Rhymes from Time to Time (Albany, 1901). DOBSCHUETZ, dob''shat«', ERNST (ADOLF ALFRED OSKAR ADALBERT) VON: German Protestant; b. at Halle Oct. 9, 1870. He studied at Lelpsic, Halle, and Berlin (Ph.D., 1893), and in 1893 became privat-docent for New Testament theology at Jena, where he was appointed asso- ciate professor in 1899. Since 1904 he has been DooetlBin Dootxina 4&0 professor of the same subject at Strasburg. He has written Stvdtm tur TextkrUik der Vtdgaia (Leipflic, 1894); Die urchristlichen Gemeinden (1902; Eng. transl. by G. Bremner, London, 1904); Ostem und PfingHen, eine kriiische Studie zu I Kor. XV, (Leipsic, 1903); Pruhleme des apaatolUchen ZeitaUera (1904); and Das apoatoliache ZeiiaUer (HaUe, 1905).

DOCTOR: The Latin word for "teacher," em- ployed in various ways in academic and ecclesias- tical usage. The Doctors of the Church (Doctores ecclesice) are certain of the Church Fathers (q.v. who bear the title by " express declaration of the Church " (i.e., conferred by the pope or by a gen- eral council) because of their " orthodox teaching holiness of life, and eminent erudition." As earlv as 1298 the following had thus been pronounced Doctors of the Church: of the Greek Fathen^, Athanasius, Basil the Great, Gregory Nazianzeo, Chrysostom, and Cyril of Alexandria; of the Latins, Ambrose, Jerome, Augustine, and Gr^oiy the Great. Since 1298 the names have been added of Hilary of Poitiers, Petrus Chiysologus, Leo the Great, Isidore of Seville, Peter Damian, Anselm of Canterbury, Bernard of CUirvaux, Thomas Aquinas Bonaventura, Francis of Sales, and Alfonao de' Liguori. The title '* doctor " with a descriptive adjectrre or eqiar- alent expreonon was also popularly given to many 8^<^vs or churchmen of the Middle Ages, including some who filkd no profeeaorial poaitiona. Some of the oommoner of these titles with the name of the bearer are as foUowBi DotAjr admirahiliMt Roger Bacon; doctor anffdieu», communis^ tf diertiMcus. Thomas Aquinas; doctor beaiut et fundaHaeimMi^ iEgidlus de Columna; doctor dtriatianieaimiu, Jean Genoa; doctor dirietianu*, Nicholas of Cuaa; dodor doctorttm, Anada of Laon; doctor evangdieus, John Wydif ; dodor tUuminofetj; Raymond Lully; doctor iUuminatue el suMtmic, Jobanoes Tauler; doctor intfincibilU et sin^uloru, William of Occam; doctor irrefraoabili*, Alexander of Hales; doctor mariamu, Anselm of Canterbury and Duns Scotus; doctor meUifitau, Bernard of Glairvaux; doctor planue et uiUit, Nicholas &f Lyra; doctor reaolutieeimue, William Durand; doctor sdbtv- losticus, Abelard, Peter Lombard, and others; doctor eerajAi- eus, Bonarentura; doctor «u6filM, Duns Scotus; doctor ttm- verealia, Albertus M»gnii« For more complete list cf. the KL, iii. 1867-69. DOCTRINAIRES, dec^'tri^'nArz. See Christum Doctrine, Socibtt of.

DODANIM: According to Gen. x. 4, one of the four sons of Javan (q.v.). The question of identi- fication is complicated by the question of the correct reading in this passage and in the parallel (I Chron. i. 7). In Genesis the Hebrew manuscripts, the Targums, Vulgate, and Peshito read Dodanim; the Samaritan, Septuagint, and Lucian read Ro- danim (Rodioi), thus agreeing with most of the Hebrew manuscripts of I Chron. i. 7 (where, how- ever, Lucian and Ben Asher read Dodanim). Com- pare the R. V. with the A. V. F. Brown (Hebrew and English Lexicon, p. 187, New York, 1906) reads Rodanim, To explain the two forms which the manuscripts thus attest, the conjecture has been made that the author of Gen. x. obtained his in- formation concerning Greek peoples from Pheni- cian travelers, that he possibly wrote Dardanim (cf. Gk. Dardanoi, " Trojans "), and that the " r " was subsequently misread as " w " (o), the word thus appearing as Dodanim, Later writers (this theory proceeds), composing after the name Dar- danoi had disappeared from use, would naturally use " Rhodians,'' which was the form the (late) Chronicler employed as attested by the manu- scripts. If, however, Rodanim be the correct read- ing in Genesis, this explanation is unnecessary. Against this reading are the early authorities as cited above; in favor of it are the later date of Gen. X. and the far greater probability of mention of Rhodians than of Dardanians in that period. If Dodanim be the original reading, it is impossible to say what part of the Greek people the author had in mind. The reading Rodanim gives a simple and direct solution, referring to the inhabitants of Rhodes. Geo. W. Gilmore. Bibuoorapht: B. Stade, De populo Javan parergon, Qiea- sen, 1880; and the Bible dictionaries on the word. Doddrldc* Doadas

DODDRIDGE, PHILIP: English non-conformist; b. in London June 26, 1702; d. at Lisbon Oct. 26, 1751. As early as 1716 he began to think of adopt- ing the ministry as a profession, but declined an offer of a university education and subsequent provision in the Established Church, preferring the freedom of non-conformity. His theological educa- tion was directed by Samuel Clarke (q.v.) and the Independent John Jennings. He became minister at Kibworth, Leicestershire, in 1723, without ordi- nation or profession of faith; two years later he removed to the neighboring town of Market Har- borough and entered into a joint pastorate with David Some; and he refused several offers which seemed likely to limit the theological liberty to which he clung so ardently. In some sense taking up the work of the deceased Jennings, he became the first head of a new academy at Market Harborough, and, on accepting a call to a pastorate at North- ampton six months later, removed his school thither, being ordained by eight mimsters in the following March. In the same year appeared his first publication, Free ThoughU on the Most Prob- able Means of Reviving the Dissenting Interest This expressed his ideal of unity in essentials and freedom in non-essentials, with a view to bringing all non-conformists together on a common ground. He was an inspiring, if not a very systematic teacher, and was busy in many good works, inclu- ding a scheme which has been described as the first non-conformist project of foreign missions (1741). His multifarious works were collected in ten volumes (Leeds, 1802-05). The best-known of them with the exception of his hymns are The Rise and Progress of Religion in the Sotd (London, 1745) and The Family Expositor, or a Paraphrase and Version of the New Testament, with Notes (6 vols., 1739-66). His hymns (370 in number) were publbhed by his friend Job Orton at Salop, 1755, and were re- edited, with a collation of Doddridge's manuscripts, by his great-grandson, J. D. Humphreys (Scrip- twral Hymns f London, 1839). Among the best- known are " Awake, my soul, stretch every nerve," " Grace, 'tis a charming sound," and '* O happy day, that fixed my choice." Biblioobapht: The Work* (ut sup.) contain the JIf ammrc, by Job Orton, expanded greatly in Biographia Briiannica, ed., Kippifl. 1793. The beat source is the Carre9pond- •not and Diary of PhUip Doddridoe, ed. J. Doddridge Humphreys (his great-grandson), 6 vob., London, 1829- 1831. The best life is by C. Stanford. London, 1881. Ck>n- suit the lives by J. Stoughton, London, 1851: J. R. Boyd. New York. 1860; D. A. Harsba, Albany, 1865; and the notices in DNB, xv. 168-164; S. W. DufBeld. EnglUh Hymng, pp. 364-366, New York« 1886; and Julian. Hymnolooy, pp. 306-306.

DODS, MARCUS: United Free Church of Scot- land; b. at Belford (44 m. n.w. of Newcastle), Northumberland, England, Apr. 11, 1834. He studied at Edinburgh (M.A., 1854) and New College, Edinburgh (1854-58), and was ordained to the ministry in 1864. He was pastor of Ren field Free Church, Glasgow, until 1889, when he was appointed professor of New Testament theology in New Col- lege, Edinburgh, of which he was principal in 1907 and 1908. He has written The Prayer that Teaches to Pray (Edinburgh, 1863), The Epistles to the Seven Churches (London, 1665); Irmel's Iron Age (1874); Mohammed, Buddha, and Christ (1877); Handbook on Haggai, Zecharia, and Malachi (Edin- i burgh, 1879); Isaac, Jacob, and Joseph (London, 1880); Handbook on Genesis (Edinburgh, 1882); Commentary on Thessalonians (1882); The Par<^ Ides of Our Lord (2 vols., London, 1884-85); The First Epistle to the Connthians (1889); Introduc- tion to the New Testament (1889); Erasmus, and Other Essays (1891); Why be a Christian f (1896); How to become like Christ (1897); The Gospel ac- cording to St, John (in The Expositor's Greek Testa- ment; 1897); Genesis, John, and I Corinthians, in The Expositor's Bible (1888-91); Forerunners of DarUe (Edinburgh, 1903); and The Bible, its Origin and Nature (Bross lectures; 1905). He has also translated the " Apology " of Justin Martyr and the three books of Theophilus of Antioch to Auto- lycus, in Clark's Ante-Nieene Christian Library (Edinburgh, 1865), and has edited the English ver- sion of J. P. Lange's Life of Christ (6 vob., 1864), and the writings of St. Augustine (16 vols., 1872-76).

DODWELL, HENRY: English theologian; b. at Dublin Oct., 1641; d. at Shottesbrooke, Maidenhead (26 m. w. of London), June 7, 171 1. He was a fellow of Trinity College, Dublin, but was obliged to resign because he was not prepared to take orders (1666), and settled in London (1674). He wrote in defense of the Anglican Church, and made such a reputation that he was appointed Camden professor of history' at Oxford in 1688, but lost the position in 1691, by refusing to take the oath of allegiance to William and Mary. He defended the nonjuring bishops, declaring those " schismatics " who submitted, and himself left the Anglican communion, but in 1710, on the extinction of the nonjuring line of bishops, returned to it. His works were numerous, par- ticularly in the various departments of classical literature, and attest great industry and learning, but little judgment. He is remembered for his assertion, in his Dissertationes in Irencmm (Oxford, 1689), that the New Testament demoniacs were epileptics, and for his Epistolary Discourse con- cerning the Soul*s Immortality (London, 1706), in which he connected immortality with Baptism. Biblioorapht: The Life by F. Brokesby. London. 1715: J. Darling. Cvdopadia bibliograpkioa, pp. 038-939. Lon- don. 1854; S. A. Allibone. Critieal Dictionary of Eng. Lit9ratw^, Philadelphia, 1801; DNB, xv. 179-181. DOEDERLEIN, do'der-lain: The family-name of several German theologians. 1. Johann Alexander Dbderlein : B. at Weissen- burg (27 m. 8.e. of Anspach) Feb. 11, 1675; d. there Oct. 23, 1745. His most important woik was AntiquUates gentilismi Nordgaviensis (Nuremberg 1734). 2. Christian Albert Dbderlein: B. at Seyringen (40 m. S.W. of Nuremberg) Dec. 11, 1714; d. at Btttzow (18 m. S.W. of Rostock) Nov. 4, 1789. He was professor of theology at Rostock and Biitzow, and published De Thaletis et Pythagoree theologica ratione (Gdttingen, 1750); Vermischte Abhandlungen aus alien Theilen der Gelehrsamkeil (Halle, 1755); Von dem rechten Gebrav^h und Misbrauch der menschlichen Vemunft in gdttliehen Dingen (Butsow, 1760); Commenlatio de Ebionosis e numero hostium divinitatis Christi eximendia (1769); Ueber ToUram 465 Doddridff* Doedas und Gewissensfreikeii (Wismar, 1776); Theolo- gische Abhandlungen uber den gamen Umfang der Religion (4 vols., 1777-89); U eberzeugender Beioeis von der wahren GoUheit des Sohnes Gottes (1789). 3. Johann Christoph Ddderlein: B.atWindsheim (30 m. n.w. of Nuremberg) Jan. 20, 1745; d. at Jena Dec. 2, 1792. He studied at the University of Altorf, and at the age of twenty-two became deacon in Windsheim. Gaining recognition by his CurcB crUicce et exegeticce (Altorf, 1770), he received in 1772 a professorship at Altorf, and ten years later was called to Jena. His chief exegetical works were his Esaiaa (Altorf, 1775) and his trans- lation of Proverbs (1778). His most important book was his InatUrdio theologies ChristianoB (1780), which marks a transition to the modem critical method, since, as he himself said, he took into con- sideration new interpretations and the results of individual systems of thought with special regard to the requirements of the time, though he did not feel justified in going beyond the Bible or in invent- ing new doctrines. He likewise urged caution in the choice of arguments, and emphasized the need of quality rather than of quantity in their selection. The same principles were advocated in the Tfieo- logische Bibliothek, which he edited at Leipsic from 1780 until his death. (K. R. HAGENBACHtO DOEDES, do-«'d6s, JACOBUS ISAAK: Dutch theologian; b. at Langerak, a village in the province of South Holland, Nov. 20, 1817; d. at Utrecht Dec. 17, 1897. In the year 1830 he entered the Latin school at Amsterdam, and in 1834 the Uni- versity of Utrecht, where he founded the lifelong friendship with his fellow student J.J. van Oostei^ zee. On June 16, 1841, he attained the doctorate, and his thesis, Disseriatio Theologica de Jesu in Vitam reditu (Utrecht, 1841), appeared also in Dutch under the title De Opstanding van omen Heer Jezus Christus, in hare zekerheid en belangrijkheid voor- gesUld (Utrecht, 1844). In 1841 he passed his ministerial examination, and while waiting for a charge he wrote the prize essay Verhandeling over de Tekstkniiek dee Nieuwen Verbonda (Haarlem, 1844). In 1843 he was installed pastor at Hall, in the province of Gelderland, and soon after be- came an editor of the Jaarboeken voor weten- schappelijke Theclogie, 10 vols., 1845-54, A study of the subject of baptism and the Lord's Supper led to the writing of De leer van den Doop en het Avondmaal op nieuw onderzocht. I. stuk, Het Avondmaal (Utrecht, 1847). About this time came his encounter with C. W. Opzoomer, professor of philosophy at Utrecht, who had taken the field against van Oosterzee in behalf of the " in- fidel philosophy,'' contending that *' scientific infidelity " must make war upon the '' miracu- lous history of Christ and the dogmas founded upon it." That miracles are impossible is assimied 88 the starting-point for all investigation. Against such an assiunption Doedes contended in Hei recht des Christendoms tegenover de vnjsbegeerte gehand- haafd (Utrecht, 1847), a work the sober, historic tone of which gained the admiration even of his opponent, who spoke highly of his " clear, intelli- gent, and true language." m.-30 This apology was partly the cause of his call as pastor to Rotterdam in 1847, where he labored for twelve years with such zeal and sucoess that he is still gratefully remembered. In con- nection with his pastorate he issued cate- chetical manuals on the doctrine of salvation and Biblical history which have gone through many large editions and have been translated into the Malayan and the Javanese. Though much occupied in Rotterdam with pastoral work, he yet found time for the sciences, as the Jcuxrboeken voor wetensch. Theologie bears ample witness. Prof, van Hengel in Leyden attacked in 1847 his doctrine of the Eucharist, to whom Doedes replied in his Aphorismen over de leer des AvondmaaU {JWT, 1848, vi. 1). His Exegetische Studien over I Pet. Hi. IS-^v. 6 (JWT, 1848, vi. 2), a contribution to the Petrine conception of the Lord's death, resurrection, and preaching to the imprisoned spirits, is still worth reading. In 1853, in collaboration with N. Beets and Chantepie de la Saussaye, he edited the periodical Ernst en Vrede. In the period 1849- 1855 he published at Utrecht his Evangeliehode in seven volumes. Besides this he put forth several collections of sermons. As a true Protestant he was drawn into the so-called " April disturbance " of 1852; the tone of Pius IX. in his allocution of March 7, 1853, led him to write De AUocutie van PaiLS Pius IX. ter aankondiging van het herstd der Bisschoppelijke hierarchie in de Nederlanden, met eene historische toelichting (Utrecht, 1853). In 1859 he was called to the chair of theology at Utrecht. His inaugural address, Oratvo de critica studiose a theologis exercenda (Utrecht, 1859), was bitterly attacked and ridiculed by A. Pierson and the poet P. A. de G^nestet, to whom Doedes only sparingly replied one and two years after in the opening addresses Modem of Apostolisch Christen^ dom t (Utrecht, 1860) and De zoogenaamde Modeme Theologie eenigszins toegelicht (Utrecht, 1861). He characterized the liberty of teaching in the Church as an ecclesiastical absurdity which would lead only to the enslaving of the (Jhurch. Against his colleague C. W. Opzoomer he defended the position that choice must be made between a consistent naturalistic philosophy and the Gospel, and that choice of the first leads to an irrecon- cilable warfare with the latter (Ovd en Nieto ! De leus der Christelijk-orthodoxe Theologie, Utrecht, 1865). The best commentary to his work as a professor is found in the presence of his pupils in chairs of New Testament exegesis — van Manen in Leyden, Baljon in Utrecht, van Rhijn in Groningen, and Brandt in Amsterdam. He wrote a number of handbooks for academic use: Hermeneutiek voor de Schriften des N. Verbonds (Utrecht, 1866; trans- lated into English from the 2d ed. by G. W. Steg- mann, Jr., Edinburgh, 1867); Inleiding tot de L^ van God (Utrecht, 1870; 2d ed., 1880); De Leer van God (Utrecht, 1871); Enofdopedie der ChrieUlijke Theologie (Utrecht, 1876; 2d ed., 1883). His stand- ard work, written with much sagacity and fairness, is De NederL Geloofsbelydenis en de Heidelbergsche KatechismttSy als belydenisschriften der Ned. Hero, Kerk in de 19' Eeuw, getoetst en heoordeeld (2 vols., Utrecht, 1880-81). This work brought him into Doeff Doeuinffer 466 conflict with Dr. A. Eujrper. Of surpassing interest are the recollections of a rich and favored long life which he gives in his 184S-189S Biografische Herinneringen (Utrecht, 1894). (S. D. VAN Veen.) Biblioobapht: Berides the autobiography, ut sup., valu- able material may be found in A. W. Bronsfeld, Een the- oloifiaeh Klaverhlad, Rotterdam, 1897: J. M. S. Baljon, in Stemmen voor Waarheid en Vrede, Feb.. 1808. DOnSG: An Edomitic servant of Saul, who wit- nessed David's interview with Ahimelech (I Sam. xxi. 7), and later betrayed the priest (I Sam. xxii. 9-10). The infuriated king sent for the accused and his fellow priests and ordered their slaughter. As Saul's body-guard hesitated, Doeg, at the king's order, murdered the eighty-five priests (Septuagint, " 306 "; Josephus, Ant., VI. xii. 6, " 385 "). Saul (or Doeg) then annihilated the priestly city Nob, Abiathar alone escaping to David (I Sam. xxii. 11-23). That Doeg, though an Edomite, is found among Saul's servants has numerous analogies in histoiy (II Sam. xi. 3, xxiii. 37; I Chron. xi. 46, xxvii. 30-31). According to I Sam. xxi. 7, Doeg was at Nob, " detained before Yahweh "; of the surmises aiming to explain his detention — ^for the keeping of a vow, for concealment (contra- dicted by xxii. 22), as a recent proselyte, or for levitical undeanness — Hitzig's {Begriff der Kritik, Heidelberg, 1831, 82) is best, viz., that Doeg had been quarantined for suspected leprosy (cf . Lev. xiii. 1 sqq.). In I Sam. xxi. 7 Doeg is called " the chief est of Saul's herdsmen "; as this expression in the Hebrew is very strange, and the Septuagint seems to follow a dilTerent text (also in xxii. 9), Graetz's proposal may be right — to read " run- ners " (haragim) for " herdsmen " (haroHm ; cf. Wellhausen, Text der Bucher SamtteliSf GOttingen, 1871, 125). Psalm lii. refers to the betrayal of Doeg, according to the superscription; but it is not cer- tain that the superscriptions rest on old tradition; they are now generally regarded as an accommo- dation to the text of Samuel. (E. Kautzsch.)

DOERHOLT, BERNHARD: Roman Catholic: b. at Bockum Jan. 23, 1851. He studied at Inns- bruck (1871-72), Munster (1872-76), and Rome (1876-79), and in 1892 became privat-docent for dogmatic theology at Manster. Since 1899 he has been associate professor of the same subject, and has written Lehre von der Genugtuung Chrisii (Paderbom, 1891); Entvneklung des Dogmas und der FortschriU in der Theologie (Manster, 1892): and Das Tau/symbolum der alten KvrcJie na(^ Ursprung und Eniwiddung (Paderbom, 1898).

DOGGETT, LAURENCE LOCKE: Congrega- tionalist; b. at Manchester, la., Dec. 22, 1864. He studied at Oberlin College (B.A., 1886), Oberlin Theological Seminary (B.D., 1890), and the uni- versities of Berlin (1893-94) and Leipsic (1895). He entered Y. M. C. A. work, and was assistant State secretary for Ohio 1890-93 and State secretary 1895-96. Since 1896 he has been president of the International Young Men's Christian Association Training School at Springfield, Mass. He has writ- ten History of the Young Men's Christian Asso- ciation (vol. i.. New York, 1896); History of the Boston Young Men's Christian Association (Boston, 1891); and Life of Robert R, McBumey (aeveland, O., 1902). 469 DoelUnser Doffxna I. Meaning and Scope. Meaning and Uae of " Dogma " (§1). A Dogma an Established Truth (§2). Basis of the Certainty of Dogmas (§3). Dogmatics, Definition and Content (§4). The Individual Element in Dog- matics (§ 5). Dogmas Essential to Christianity (§6). Sources and Norms of Dogma (§ 7). Fundamental Questions ($8). Ilelation of Scripture to the Inner Life (S 9). Conclusions (S 10).

DOGS: Dogs are only exceptionally domestic animals in Palestine, but are useful as scavengers (Ex. xxii. 31). For this reason they are protected and valued, although regarded as nwHAA^n They are extremely noisy, particulariy at night (Ex. xL 7; Judith xL 19), but do not bite unless molested (Prov. xxvL 17). Rabies is rare. The streetrdog has always been a type of everything low (Prov. xxvi. 11), and is placed in the same category with swine (Isa. Ixvi 3; Matt. viL 6; II Pet. ii. 22: cf. Horace, Epist., I. iL 26; II. iL 75). It is a mark of humility to call oneself a dog in the presence of a superior (I Sam. xxiv. 14; II Sam. ix. 8; II Kings viiL 13 — in the first two passages read tiune', ''unclean/' instead of meth, "dead"), and the greatest insult to call another a dog (I Sam. xviL 43; II Sam. xvL 9). A supreme misfortune was to be devoured by dogs in the field after death (I Kings xiv. 11, xvL 4; and often). On account of his wantonness the name of " dog " became a designation for men addicted to unnatural vices and for the male Ijpedheshim (Deut. xxiiL 18; the Gk. kunaidoSf cf. kynes, *' dogs," Rev. xxiL 15). With the Jews of later times " dogs " was a favor- ite name for the heathen (Niddah 77a; Baba Kazn- ma 49a; Matt. xv. 26; Mark viL 27). The un- cleanness of the dog among the Hebrews, in its ritual aspect, is connected with the fact that by other Semitic peoples he was regarded as a sacred or at least a sacrificial animal (cf . Smith, Rel. of Sem., 291 sqq.). The Hebrews made a liooited use of the dog, e.g., as a sheep-dog (Job xxx. 1; Isa. Ivi. 10); whether in hunting is doubtful (Prov. xxx. 31; cf. the commentaries). Dogs are mentioned as companions only in later times (Tobit v. 16, xL 4; Matt. XV. 26-27). I. BEaruNGER. Bibltoorapht: 8, Bochart, Hiaroaoieon, i. 760 sqot. Leipac, 1793; DB, i. 615-616; EB, L 1124-28; JE, it. 630- 632; V. Zapletal, DerTotemiamua und die Bdigion ImaeU, p. 38, Freiburg, 1901.

DOLE, CHARLES FLETCHER: Unitarian; b. ai' Brewer, Me., May 17, 1846. He was graduated at Harvard in 1868, and Andover Theological Sem- inary in 1872. After being professor of Greek at the University of Vermont 1873-74, he was pastor of Plymouth Church, Portland, Me., 1874-76, and since 1876 has been minister of the First Congrega- tional (Unitarian) Society at Jamaica Plain, Bos- ton. In theology he designates himself a " min- ister of the religion that is behind and beneath all the names.'' He has written The Citizen and the Neighbor (Boston, 1884); Early Hebrew Stories (1886); Jesus and the Men About Him (1888); The American Citizen (1891); The Golden Rule in Busi- ness (New York, 1895); A Catechism of Liberal Faith (Boston, 1895); The Coming People (New York, 1897); Luxury and Sacrifice (1898); The Young Citizen (Boston, 1899); The Theology of Civilization (New York, 1899); The Problem of Duty (1900); The Religion of a Gentleman (1900); Noble Womanhood (Boston, 1900); The Smoke and the Flame (1901); From Agnosticism to Theism (1903); and The Spirit of Democracy (New York, 1906).

DOMICELLUS : A canon who had not a seat and a voice in chapter, but enjoyed certain incomes. See Canon; and Chapter. DOMINIC, SAINT, AND THE DOMINICAN ORDER. St. Dominic (S 1). Achievements and Contro- His New Order (S 2). versies (S 5). Its Constitution (S 3). Present Condition (S 6). Its Development (S 4). The Sisters (S 7). Dominic was bom at Calaroga, a village of Old Castile in the diocese of Osma, 1170; d. at Bologna Aug. 6, 1221. That his father belonged to the noble family of Guzman, as many Dominican wri- ters assert, can not be proved. At seven he was sent to his uncle, archpriest of Gumiel d'Izan, to be educated, and at fourteen went to study phi- losophy and theology at Palencia, where celebrated teachers were already lecturing, though the imi- versity was not founded until 1209. z. St. He soon distinguished himself by his Dominic, progress in study and by his devotion and charity, selling his books to help the poor. Between 1194 and 1199 he became a canon and later subprior in the cathedral chapter of Osma, which had been reformed under the Au- gustinian rule. In 1203 he was taken by his bishop, Diego de Azevedo, as companion on a journey, probably to the court of Guy of Lusignan in south- em France, on the commission of Alfonso VIII., to ask for a wife for his son Ferdinand. The em- bassy went again to receive the princess and con- duct her to Spain; but she died before their arrival. Diego took Dominic with him to Rome, where the latter requested Innocent III. to relieve him of his bishopric that he might go as a missionary to the Saracens. The pope refused; and on a third jour- ney through southern France Diego and Dominic met at Montpellier (1204) the Cistercian abbots, Arnold of Ctteaux, Peter of Castelnau, and Raoul, who had been entrusted by Innocent with the mis- sion to the Albigenses. Diego urged that the heretics should be converted by the preaching of poor apostolic men, who should renounce all pomp and luxury. This method, so different from the Dominic THE NEW SCHAFF-HERZOa 480 one in vogue, was approved by the legates. Diego and Dominic, and others, went out two by two, barefoot, without retinue, to preach and dispute in the nobles' castles, in the effort to win back the Cathari and Albigenses to the Church. But heresy was too wide-spread and deep-rooted in the south of France for much impression to be made by these few laborers in the Montpellier district alone. To have a base for the work, Diego founded a convent of nuns at Prouille, in the diocese of Toulouse, into which in 1206 eleven high-bom ladies were re- ceived, nine of them converts. After Diego had returned to his diocese, where he died in 1207, Dominic carried on the work with zeal and energy. He introduced the rule of Au- gustine and strict observances into the convent of Prouille. In 1208 Peter of Castelnau was mur- dered, and Innocent III. proclaimed a crusade against the Albigenses (see New Manicheanb, II.). Dominic apparently took no part in this, but con- tinued his work in the old spirit, supported by the higher clergy. He declined several bishoprics of- fered to him, to remain true to his mission, feel- ing called to devote his whole life to showing that the Church had a heart still for the poor misled folk who were alienated from its fold. In 1215 Bishop Fulco of Toulouse assigned one-sixth of the diocesan tithes to the support of his work, and took Dominic to Rome to the Lateran Council, there to seek confirmation from the pope for the foundation of a new order. The council had just ruled against the multiplication of orders, and In- nocent, while taking the convent of Prouille under his protection, advised Dominic to choose some established rule for his associates. After his re- turn they talked the matter over and chose the Augustinian rule with the institutions of the Pre- monstratensians; the new brotherhood would thus be a society not of monks, but of canons regular, with the special purpose of defending the faith and combating heresy by preaching (whence the official name, ordo prcedi^atorum, " order of preachers ")• Dominic recognized the necessity of learning for this end, and sent his six companions, who had no technical training, to the theological school at Toulouse. He was in Rome from Sept., 1216, to Easter, 1217, and obtained from Honorius III. the confir- mation of his new order. According to the bulls, it was not originally a mendicant order, but ad- hered to the older conception of the vow of pov- erty, as forbidding only the possession a. His New of property by the individual, not by Order. the community. Nor was it at first dis- tinguished from the old canons regular by assuming a universal character; it was several years before papal briefs instructed archbishops, bishops, and other prelates to allow the brothers to preach in their dioceses, assume the cure of souls, and hear confessions. At the feast of the Assumption, 1217, Dominic sent out his associates in all directions. He fixed his eyes especially on the three centers of intellectual life, Paris, Rome, and Bologna. Matthew of Paris with seven broth- ers went to the first-named, where they occupied the monastery of Saint Jacques in 1218 (hence the popular French name for the order, Jacobins}. Dominic went to Rome with some of his younger disciples, and sent two brothers thence to Bologna in 1218. Two more were left behind at Prouille and two at Toulouse; four went to Spain, where they had little success — it was not until the founder hiniself visited Spain (1218) that two houses, one for men at Seville and one for women at Madrid, came into existence. On a visit to Paris in 12 lU he found thirty brothers ; five years later the num- ber was 120. Toward the end of that year he wa.s again in Rome, where the pope gave him the dif- ficult commission of assembling in a convent all the scattered nuns who were living uncloistered in Rome. Supported by Cardinal Hugo of Ostia, the later Gregory IX., he succeeded in his task, and foimded the convent of San Sisto for them, while he and his brothers occupied the monastery of Santa Sabina near the pope's palace. This prox- imity led to his noticing the careless lives of the papal retainers, who spent their time in drinking and dicing; he got them together and gave them regular spiritual conferences. From this fact grew the story that the pope appointed him moffisUr sacri palaHi — an office the existence of which is first demonstrable under Gregory IX., though later it was regularly conferred on a Dominican; it ac- quired great importance in the time of Leo X., when its holder was made the official censor of books. The first general chapter of the order was held at Bologna in 1220, when it became a mendicant order by the decision to renounce all property and fixed in- comes. Although its founder died solemnly curshig those who should bring temporal possessions into his order, the vow of poverty was never pushed to its extreme limit among them, and they thus es- caped the dissensions which rent the Franciscan order over this question. No objection was ever raised against the possession of churches and con- vents, though the oldest constitutions (1228) pre- scribe that these shall be small and plain. A laxer conception of poverty was not long in making its way; though the later constitutions still formally ruled out possessiones et reditu^ f the prohibition was not observed, and Martin V. abrogated it in 1425 for certain houses, and Sixtus IV. in 1475 and 1477 for the whole order. After a journey through northern Italy, Dom- inic returned to Bologna, where he won for the order Master Conrad, the first provincial of Ger- many (see CoNRAn of Marburg). His last so- journ in Rome was in the winter of 1220-21. The second general chapter met in Bologna May, 122 1» and decided that future meetings should take place yearly, alternately in Bologna and Paris, a pro- vision which fell into disuse. At this chapter, if not before, the constitution was completed. It distinguishes the order sharply 3. Its Con- from the older ones. It is organized stitution. from the top, where stands a master- general, of far more power than the abbots-general of earlier organizations. In con- formity with the universal character of its mission, the vow of stabilUas loci is omitted, and that of obedience is made immediately to the general. lie 481 Dominic 16 chosen for life by the general chapter, and se- lects his own 8ocii, or counselors. Each province is governed by a prior-provincial chosen for four years by the provincial chapter, which also names four definitors to assist him, as representatives of the whole body. Each house chooses its own head, called prior. The decisions of the general chapter have the force of law when they have been passed at two successive chapters. After the chapter of 1221 Dominic undertook one more journey through northern Italy, got as far as Ven- ice, and returned to Bologna to die on Aug. 6, 1221. At this time the order numbered sixty houses, di- vided into eight provinces — ^Toulouse, Provence, France, Rome, Lombardy, Spain, England, and Germany. Dominic was buried in the church of St. Nicholas at Bologna, in the presence of Car- dinal Hugo of Ostia, who afterward, as Pope Greg- ory IX., canonized him (1234). His tomb was afterward beautified by Niccold Pisaflo and Mirhpl- angelo. It is difficult to arrive at a satisfactoiy charac- terization of the man. He has left no written works, and his biographies, while veiy full on his miracles, make no attempt to reproduce the dis- tinctive features of his personality. He was un- doubtedly a noble character. Sincere piety and equally sincere belief in the truth of the Church's teaching and claims, gentle sympathy for all, here- tics as well as orthodox, strictness in self-discipline, and wonderful energy are traits which stand out clearly in his life. After Dominic's death his order spread with re- markable rapidity. At the general chapter of 1228 four new provinces arose — Greece, Poland, Den- mark, and Palestine. The four earliest successors of the founder were skilful organizers who knew how to develop and adapt to new con- 4. Its De- ditions the principles given to them. velopment Jordanus, a Saxon (1222-37), codified the constitutions for the first time in 1228; he traveled widely through all the provinces of the order, and met his death by shipwreck after a visit to Palestine. The third general was the distinguished canonist Raymond of Pefiaforte, of a noble Spanish family; he resigned his office in 1240, after revising and completing the constitu- tions. The fourth was a North German, John of Wildeshausen (1241-52), and the fifth a French- man, Humbert of Romans (1254-64), who ren- dered great services to the educational system of the order. The purpose of its very existence be- ing the combating of heresy and strengthening of faith by means of preaching, study was insisted on as a primary requisite. The Dominican order was the first which required study as an essential means to the attainment of its special end, and regulated it minutely by rule. This, of course, was confined to the priests, who found it possible to devote themselves wholly to their ministry since the lay brothers relieved them of household tasks. Eight years were spent in this study after the completion of the novitiate; its system followed that of the University of Paris. After 1248 each province had its own sivdium generale, or university. Theology had naturally the first place, but the liberal arts IU.-31 soon began to be taught; Raymond of Pefiaforte paid special attention to the teaching of Greek, and erected schools in the Spanish and North African houses for the study of Hebrew and Arabic. The- ology was first taught from the " Sentences " of Peter Lombard, but by the end of the thirteenth century the Summa of Thomas Aquinas was ta- king their place, and the general chapter of 1315, by requiring his works to be found in every monas- tery, marked his final triumph. The rapid growth of the order was due not alone to its qualities, but also to the protection of power- ful friends among the kings and nobles, and to the lavish privileges which the popes coniferred upon both them and the Franciscans. The Dominicans had the advantage, however, in being preferred, if not exclusively chosen, as inquisitors hoareticcB pravitatis. When Gregory IX. began, in 1232, to replace the episcopal inquisition by officials ap- pointed directly by the pope, he usually chose the Preaching Friars, on account of their theological learning. When the secular arm was placed at the disposition of the Church, Frederick II. offered his protection in 1239 to the Dominicans as inquisitors, and in 1255, at the request of Louis IX., Alex- ander IV. named the Dominican provincial and the Franciscan guardian as inquisitors-general for France. (See iNQUismoN.) The growth and privileges of the order aroused enmity in more than one quarter. From the end of the thirteenth century many of the cities in which the mendicants, unlike the older orders, built their houses, began to show hostility. Some of the older orders, especially the Cistercians and Carthusians, displayed a spirit that was anything but brotherly toward them, and the higher secular clergy resented their intrusion into 5. Achieve- the organized cure of souls, so that ments and Innocent IV. was obliged in 1254 to Contro- limit their privileges, allowing them ▼ersies. to preach and hear confessions only with the assent of the parish priest. The universities were at first unfriendly, and tried to bar out the Preaching Friars. The famous con- test in Paris was terminated in favor of the Domin- icans in 1259, and it was not long before they occu- pied the theological chairs in Bologna, Padua, Vienna, Cologne, Prague, Oxford, and Salamanca. The greatest of the scholastics, Thomas Aquinas, and his many-sided teacher, Albertus Magnus, are but two out of many distinguished theologians produced by the order in the later Middle Ages. It did not confine itself to the cultivation of learn- ing, but did much for the religious training of the common people. One of the most popular preach- ers of a little later day was the Spanish Dominican Vincent Ferrer (q.v.). They were active in the missionary field, appearing at the court of Kubla Khan in 1272, and accomplishing much in the still heathen parts of Europe; the conversion of the Lith- uanians, completed in 1386, was their work. Their services to art were very considerable. Two of them designed the church of Santa Maria Novella in Florence, the purest and most beautiful exam- ple of Tuscan Gothic. Here, at San Marco, and at Santa Caterina in Pisa pamting was cultivated Bomlnio Domlziis 482 with great suocefls in the fourteenth and fifteenth centuries; the last flowering, under mystical illu- mination, of the school of Giotto was seen in the work of Giovanni da Fiesole, better known as Fra Angeiico (d 1455). The mendicant orders had at first stood together against the monks, the secular clergy, and the uni- versities; but before the end of the thirteenth cen- tury jealousy brought discord. The partizans of Thomas Aquinas on one side and Duns Scotus on the other made the controversy between Thomists and Scotists traditional (see Immaculatb Concep- tion). The Dominicans themselves were divided in the great Western Schism (see Schibm), and only reunited by Martin V. in 1418. Worldliness made its inroads, and theological subtlety was pushed to absurd extremes The conflict of the humanist Reuchlin with the Cologjie inquisitor Jakob von Hoogstraten and the EpistoUe obscurarum virorum (q .V.) show how the order had declined from its early zeal for learning by the beginning of the sixteenth oentury. The Counterreformation owed its re- sults not to the Preaching Friars, but to the new order of the Jesuits, whom the Dominicans stead- ily opposed on several questions of internal policy and belief. In the great controversy about grace (1588-1611) they stood for a moderate Augustin- ianism against the Semi-Pelagianism of the Jesuit Molina. In the moral controversy the two orders became theological parties, the Jesuits at the end of the sixteenth and beginning of the seventeenth centuries almost always defending Probabilism (q.v.), while the Dominicans adopted probabilior- ism as their view. The most violent conflict, how- ever, arose in the mission- field. The Jesuits had had it almost to themselves in the era of the Goun- terreformation, except in America, where the Preaching Friars had been active, and one of the noblest of missionaries. Las Casas (d. 1566), had not only sought the conversion of the Indians of Mexico, but protected them from the greed and cruelty of the Spaniards. They came to China after the Jesuits had already occupied the field; they opposed and soon denounced at Rome the " acconunodation " (q.v.) of the rival order, and after a long struggle won the victory in 1782 — though the downfall of Christianity in China fol- lowed almost inunediately. The secularizing policy of Joseph II. (d. 1790) diminished still further the number of convents which the Reformation had spared; the same thing took place in Germany, and the Revolution sup- pressed the order in France, until it was restored by the eloquent advocacy of Lacordaire in 1840. Great progress was made under the generalship of Alexander Vincent Jandel, a Frenchman (d. 1872), who published a revised constitution in 1872, the most important change being the 6. Present limitation of the general's term, which Condition. Pius VII. in 1804 fixed at six years and Pius IX. in 1862 at twelve. The general has resided since 1272 at Santa Maria sopra Minerva in Rome. Fifty-two provinces are named in the new constitutions, but several of these are merely nominal. There are about 300 houses, with some 3,000 members. Under Pope Leo XIII., a great admirer of Thomas Aquinas, the order once more assumed importance by its influence on theo- logical learning. There have been four Dominican popes: Innocent V. (d. 1276), Benedict XI. (d. 1304), St. Pius V. (d. 1572), and the learned Bene- dict XIII. (d. 1730). Two houses of the female branch of the order, that of Prouille and San Sisto at Rome, arose in the founder's lifetime. Their rule prescribed con- finement to the cloister, ascetic practises, the con- templative life, and employment of time as far as possible analogous to that of the brothers; the ob- ligation of poverty was for obvious 7. The reasons not as strictly imposed on Sisten. them. New houses were at first founded wherever the order spread, and were under the direction of the provincial. As their number grew, this produced difficulties and interfered with the work of the friars, who got themselves released from this charge in 1252, though they were obh'ged to reassume it two years later, as the female houses were suffering from the separation. Only a few remained under episcopal care. They followed in the main the fortunes of the friars. At first wholly contemplative, they devoted themselves later to the education of girls; and their rule was correspondin^y mitigated. At present there are about ninety houses of the " sec- ond order," with some 1,500 inmates. For the " third order," composed of confraternities of people living in the world, see Tertiaiubs; Ook- FRATERNITIBS, RSUQIOUS. (G. GrOTEMACH£R.) Bibuoorapht: Eariy lives of Dominie are ooUected in ASB, Aug., i. 358-668; aome of tbe aune, with otherj not included, are in J. Qu<$tif, Scriplorea ordinia pradi- catorum, ed. J. Echard, i. 1-56, Paris, 1719. The Vita, by Dietrich of Apolda (c. 1296 a.d.). ed. A. Car6. Paris, 1887. Consult : E. Garo. SL Dominique et les Dontini- caifu, Paris. 1853; J. B. H. Lacordaire, Vie de S. Domi- nique, ib. 1882. Eng. transl.. London, 1883; A. T. Drane, Hiet. of St. Dominie, ib. 1891; J. J. Berthier, Le Tertt- ment de 3. Dominique, Freiburg. 1892; M. J. Rouaaet. Der heiliife Dominicue, Freiburg, 1899; T. Alemany. Lift of SL Dominic wOh Sketch of the Domimioan Order, Nev York, n.d. On the order, for souroes eonault: Momumenia ardinia frairum pradieatorum kietariea, now in oourae of pub- lication at Rome, 1896 sqq.; Ada oapitularum . . . pr«- dieatorum, ed. G. Douais, Toulouse, 1894. Further: W. Q. D. Fletcher. Black Friare of Oxford, Oxford, 1^2; G. F. K. Palmer, NoUeea of the Friar Preaehere of the Eng. Province, London, 1884; Friar Preaehere of Leiceater. I^eicest^r. 1884; A. T. Drane, Hiel. of Catherine of Sitna and her Companione, London, 1887; idem. Spirit of tU Dominiean Order, ib. 1896; B. M. Reichert. in Hiaioriecht JahrbQcher, 1897. ii. 363-374; B. A. A. WUberfortse. />- minioan Miaaiona and Martyra in Japan, London, 1897: M. D. Chapottn. Hiatoire dea Dominieaina de . . . France^ Rouen. 1898; Fransisca Raphael, Der Geiat dea Domtni- eaner Ordena, Dulmen. 1901; J. Uerkleas. Franeaa and Dominie and the Mendicant Ordera, New York. 1901; E. Q. Gardner. Saint Catherine of Siena, London. 1907; Heimbucher, Orden und Konoreoatitmen, i. 540 sqq.; Cur- rier, Relioioua Ordera, pp. 271-283; Neaader. CkriaHan Churdi, yoL iv. passim (valuable); Schaff, ChriaHe* Church, y. 1., pp. 519 aqq.

DOMINICAL LETTER: A letter used to indi- cate Sunday in ancient calendars, which marked 483 Dominic Dominis the first seven days of the year by the letters A-G and repeated them for every succeeding week. The same letter thus designated Sunday throughout the year except in leap-years, when the dominical letter changed from A to G, B to A, etc., after Feb. 28 (in some calendars after Feb. 24). It is used in finding the date of Easter of any given year. See Calendar, The Christian, § 4; EIabter, I., 3.

DOMINIS, MARCO ANTONIO DE: Archbishop of Spalato (on the coast of Dalmatia, 160 m. s.e. of Triest); b. of a noble Venetian family on the island of Arbe (80 m. s.e. of Triest), off the Dalma- tian coast, 1560; d. at Rome Sept. 8, 1624. He was professor of mathematics at Verona, Padua, and Brescia, and was appointed bishop of Zengg (on the coast of Croatia, 10 m. n. of his native island) in 1596, and two years later archbishop of Spalato and primate of Dalmatia and Croatia. Ills position was a difficult one owing to the conflict between the curia and the republic of Venice; and the complications in which he was Involved led him to thorough canonical, his- torical, and dogmatic studies which later bore fruit in the publication of the De republica ecdeai- astica. The incompatibility between a strong tend- ency toward an episcopal system and the auto- cratic rule of the pope induced him to resign his office, to withdraw from the Roman Church, and to separate himself from his friends and country. In the Consilium profectionis, which he published (London, 1616; also in part i. of the De republica ecclesiastica) to explain his conduct, he expresses his dissatisfaction with the position of the bishops under the pope, declares that the Roman Church in doctrine and polity has fallen from the purity of Christian antiquity, professes to be actuated by the love of Christ and the truth, and says that he hopes to promote the reunion of Christendom (chaps, xii., xiii., xx.). By way of Venice, Switzer- land, and Heidelberg he went to England, arriving Dec. 16, 1616. At St. Paul's in London he joined the Anglican Church, and in 1618 was made master of the Savoy and dean of Windsor. The same year he published in London The Rocks of Christian Shi-pwreckt a book of popular character, previously published at Heidelberg in Italian (Scogli del nau- fragio christiano). It was a polemic intended to warn and admonish his countrymen, and at the same time a keen Biblical and patristic critique of the chief Roman doctrines and institutions. Mean- while he had completed his chief work, the De re- publica ecclesiastica libri ( 3 parts, i., London, 1617; ii., 1620; iii., Frankfort, 1658; books viii. and xx. were never printed). With much learning he treats of the hierarchical order, the power of the Church, the rights of the laity, the decision of questions of faith, jurisdiction, church property and liberties; the difference between priests and bishops he makes not one of ecclesiastical functions, but of jurisdiction and relation to the Church in general, from which, rather than from the pope, the episcopal power is derived and by which it is conferred through the election by the Christian congregation. To the early part of his stay in England belongs also the Papatus Romanus seu de oriffine, progressn atque extinctione ejus (London, 1617), which was inspired, according to the preface, by King James I. He carried on correspondence with such men as Hugo Grotius and Paolo Sarpi, and published the latter's Historia del concilio Tridentino (the manuscript of which he had brought with him from Venice), with additions, in 1619, dedicated to James I. After the good reception accorded to De Dom- inis in England and the polemical activity he had displayed, great surprise was occasioned in [Jan.] 1622, by the news that he intended to return to Italy. The reasons he gave in a letter to the king — advancing age, the raw air of England, etc. — were evidently only pretexts. He was warned ot danger to himself in his purpose; but nevertheless he went back, trusting to the protection of his for- mer friend, Pope Gregory XV. He received ab- solution only after a threefold recantation, inclu- ding an appearance in public in St. Peter's with a rope about his neck and in penitential garb. His literary activity naturally took a new direc- tion. As an offset to the Consilium profectionis he published Reditus ex Anglia consilium (Rome, 1623; Eng. transl., Li^, 1623; London, 1827), in which he explains his apostasy as due to a twofold disorder, brought on by his own conceit and vin- dictiveness toward his superiors, and condemns all his polemical writings of the earlier period. His retractation made no impression, however, and the book scarcely attempts to refute the material brought together previously in so great abundance. Gregory XV. died July, 1623, and the case of De Dominis was reopened. Before it was decided, however, he died in prison. On Dec. 20, 1624, his body was carried to the Church of Santa Mari» sopra Minerva, his picture and a sack containing his books were placed beside it, and a conclave de- prived him of all ecclesiastical honors, confiscated his property, and handed him over to the civil au- thorities for execution of sentence; his body was publicly burned on the next day. His books were naturally already on the Index. It has been as- serted that he was sent to England by Paul V. to convert the king and bishops and was ill treated when he returned to Rome because he did not suc- ceed (cf. J. W. Jaeger, Historia ecclesiastica sobcuU decimi septimi, L, Hamburg, 1709, p. 382, dec. iii., lib. ii., cap. xv.). His works not already men- tioned include A Sermon Preached in the Mercers' Chapel, London (London, 1617) and a Tractatus de radiis visus et lucis in perspectivis et iride (Venice, 1611), in which he came near giving the true sci- entific explanation of the rainbow. Opinions con- cerning De Dominis differ. His ability and learn- ing are unquestioned; but his honesty has been seriously impugned by Protestants as well as Roman Catholics. It is said that he obtained the copy of Sarpi's Concilio Tridentino surreptitiously, pub- lished it without the author's consent, and made unjustifiable alterations and additions. His con- duct in England is said to have been shamelessly avaricious. K. Benbath. Biblioorapht: Trajano Boeealini lettera al Sgr, MuUo, in La bUancia politioa di tuUe le opere di Ttx^ano Boeealini, iii. 7-40, Castellana, 1678; R. Neile, Mono Antonio d« DowUwU, Am Shiftinot in JMioion, London, 1624; L. Veitb, De vita . . . d§ Daminia, appendod to hit Bdm. BUMri Bwtema, Meehlin. 1826; F. A. Rauooh. Der In- dt» der Mr6otoiwn BUektr, ii. 401-404. Bonn. 1885; H. Newland, The Life and ConiemporaneoueiChurch Hittcry of Ankmio de Dominie, Oxford, 1860; KL, iii 1040-60. DOMmUS. See Don us. DOmriAWy do-miflh'i-an (TITUS FLAVIUS DO- miAIinS): Roman emperor 81-06; b. at Rome Oct. 25, 61; d. there Sept. 18, 06. The son of the emperor Vespasian and Flavia Domitilla, he succeed- ed his father Sept. 13, 81. He ruled at first in an autocratic, but zealous and intelligent manner, and strengthened the life and the ordinances of religion. Aristocratic opposition, however, especially of the senatorial body, awakened in him a distrust which was fostered by informers and quickly led to bloody executions, particularly in 05-06. The result was a reaction, culminating in a conspiracy to which the emperor fell a victim. In 06 Domitian instituted repressive measures against the Christians, and though his policy was both brief and of limited extent, its execution was severe and cruel. The distress of the Roman con- gregation was increased by the quick and unex- pected character of the blow. One of its most prominent members, Flavia Domitilla (q.v.)» was banished, and her husband, the consular Flavius Clemens, was put to death. It is not impossible that the ex-consul Manius Acilius Glabrio (q.v.) also suf- fered as a Christian. The causes which led to the stringent measures against the Christians are un- known, but they were probably connected with the contemporary political executions; the em- peror's distrust extended to the firmly organised congregation which stood aloof from public life, yet had members in the higher social circles and even the hostile aristocracy which surrounded him. His self-deification, which resulted in such official and unofficial designations as theoa, DeuM, Domintu et Deus, ZeuM eleutheros, and Jupiter, as well as his systematic attempts to regenerate the ancient cults, must also be taken into consideration. Since there is no reliable tradition to show that the perse- cution extended beyond Rome, and since Tertullian knows only of a brief period of oppression {Apol., v. ), the numerous martyrdoms mentioned by the his- torian Bruttius and the banishments to which Tertullian alludes were doubtless limited to Rome.* The measures taken by Domitian, according to Hegesippus, against the relatives of Jesus, who were denounced, imprisoned, and carried to Rome as members of the royal house of David, were in- spired, on the other hand, simply by political con- siderations connected with the relations between the government and the Jews. The emperor ques- tioned the prisoners solely regarding their political affiliations and finally dismissed them as politically harmless. It is incorrect to assume, with Hegesip- pus, that this affair caused a cessation of the perse- * If , aa ia commonly admitted, the ApocalsrpM waa writ- ten during the reign of Domitian, and the reigning emperor waa aaaociated by the writer with Nero (Rev. vi. 9 sqq.. xrii. 5, 8. 11, etc.). it would Mem reasonable to infer. that the peraecution extended beyond Rome, or at least that a wideHipread persecution seemed imminent. A. H. N. cution of the Church, for there was no persecution of the Church per ee. Victor Schultze. Bxbuoobapbt: J. B. lightfoot, Apoeiolie Patkere, i. 104 aqq.. London. 1890 (coUeeta the aouroes); H. Schiller. OeeehidUe der rOmieehen Kaieerteii, i. 620 aqq., Gotha. 1883; F. Piehemayr, T. Flavine DomiHanve, Amberg. 1889; W. M. Ramaay, Chitrdi in the Roman Empire, pp. 259-283, London. 1893; E. O. Hardy, ChrieHttniiy and the Roman Ooeemm^ent, pp. 86 aqq., ib. 1894; L. Pullan« Chvreh of the Fathere, New York, 1905; Sehaff. Chriatiam Church, i. 427-428. For the life of Domitaan eonsolt SuetoniuB, Eng. traaal. by A. Thompacm, reriaed by T. Forester, pp. 479-^506, London. 1896.

DOMITILLA, FLAVIA: According to Dio Cassius (ixvii. 14; cf. Suetonius, Domitian, xv.), a niece of the emperor Domitian, married to her cousin, the consul Flavius Clemens; both were condemned for " atheism " (or " Judaizing ") in 96 a.d., Clement was beheaded, and Domitilla was banished to the island of Pandateria (in the Tyrrhenian Sea; the modem Ventotene, about half-way between Ponza and Ischia). The acts of Nereus and Achilleus, and Eusebius, who quotes from a heathen writer Bruttius {HisL ecd., iiL 18; Chron., in MPG, viil 605), represent Domitilla as a niece of Flavius Clemens and the place of her banishment as Pontia (Ponse; so also Jerome, Epist., lxxxvL-[cviii.] ad Euatochium, NPNF, 2d ser., vi. 197). Some have thought that there were two DomitiUas, but it is more natural to suppose that the two accounts, though discrepant, refer to the same person. One of the oldest catacombs, on the Ardeatine Way, near Terracina, is called CcBmeteritan DomiUUcB or CcBmeterium Nerei ei AckiUei, See Cleicent or Rome, { 2. Bxblioorapht: Monoouen, in CIL, vi. 172; F. X. Kraoi, Roma eoUerranea, p. 43, Freibuxg. 1872; O. B. de Roe^l BuUettino di areheologia crieHana, 2d aer., ▼■ (1875). 61^ 71; J. 8. Northcote, Roma eotterranea, pp. 09-70, ib. 1S79.

DONALDSON, JAMES, SIR: Church of Scotland: b. at Aberdeen Apr. 26, 1831. He studied at Aber- deen (B.A., 1849), New College, London (1849-51). and the University of Berlin (1851). He was tutor of Greek in Edinburgh University 1852-^, rector of the high school at Stirling 1854-56, classical master and rector of the Edinburgh High School 1856--81, professor of humanity in Aberdeen Uni- versity 1881-86, and is now principal and vice- chancellor of St. Andrews University and principal of the United College of St. Salvator and St. Leon- ard. He was knighted in 1907. His books in- clude: A Critical History of Chrietian Literature and Doctrine from the death of the Apostles to the Nicene Council (3 vols., London, 1864-66); and The West- minster Confession of Faith and the Thirty-Nine Articles of the Church of England: Tfie Legale Moral, and Religious Aspects of Subscription to Them (1905). With Alexander Roberts he edited The Ante-Nicene Christian Library (24 vols., Edinburgh, 1867-72).

DONNE, JOHN: Clergyman and poet, dean of St. Paul's; b. in London 1573; d. there Mar. 31, 1631. He studied at Hart Hall, Oxford (M.A. by convocation, 1610), and in 1592 was admitted to Lincoln's Inn. He immediately became an in- timate of the intellectual leaders of the time and had soon won for himself a great reputation as a wit and poet. In 1596 he took part in the expedition to Cadiz, under the Earl of Essex, and on his return was appointed secretary to the Keeper of the Great Seal. About 1600 he lost this position through a clandestine marriage with a niece of the lord keeper. As early as 1592 he had renounced the Roman Catholic faith, and in 1610 he published in Lon- don Pseudo-Martyr f a treatise against Catholicism. He wrote the book at the suggestion of James I., and it is probable that he was well paid for it. This was followed (1610 or 1611) by Conclave Ignatii . sive ejus in nuperia infemi comitiia inthro- nizatio and an English Ignaliua his Conclave , or his Inthronization in a Late Election in Hell (1611). Both works were republished later with titles changed. The original Latin is now extremely rare. As his sovereign was unable to do anything for him immediately in the way of political pre- ferment, Donne continued in civil pursuits till 1615, Boniie I>orohMit«r 490 when he took orders. He was urged to do this by James, who immediately made him royal chaplain. On the insistence of the king the University of Cam- bridge reluctantly conferred the degree of doctor of divinity on Donne in March of the same year. Many livings were offered him throughout the country, but he preferred to remain in London. However, in 1616 he accepted the rectory of Key- ston, in Huntingdonshire, and later in the same year that of Sevenoaks. He never resided in either parish, remaining in London, where he was ap- pointed divinity reader of Lincoln's Inn. During the next few years he came to be recognized as one of the first preachers of his time, and in 1621 he was appointed dean of St. Paul's. He was chosen prolocutor of the convocation in 1623, and again in 1624. In the spring of the latter year he was given the rectory of Blunham, in Bedfordshire, and the vicarage of St. Dunstan's-in-the-West, London. Donne's ability as a preacher continued to increase, and his popularity grew in proportion. He sur- passed all others; and, indeed, the editor of his last sermon claims that Donne finally surpassed even himself. This sermon, called by Donne ** Death's Duel," was preached just five weeks before his death. He was buried in St. Paul's. At present Donne's reputation rests on his poetry. He wrote much verse, but it was usually handed around in manuscript, little of it being published in his lifetime, though his poems were greatly ad- mired by his contemporaries. A collection of his poetry was published in 1633. It contains satires, elegies, epigram^i, letters, etc. He is usually classi- fied as a " metaphysical poet," and occupies an important place in English literature. He set a style in Eziglish poetry that continued dominant till the time of Dryden; and even in Browning's ruggednesB and obscurity may be detected the influence of Donne. His sermons were published in various forms, including three volumes edited by his son, John Donne the Younger (London, 1640, 1649, 1660). As many as 180 are now known. They are marked by poetic, imaginary, and philo- sophic insight, and with Donne*s other literary works constitute a memorial of great industry and rare talents. Bibliography: A very full list of hia works is given after the extended sketch of his life in DNB, xv. 223 sqq. Besides the volume of eighty sermons, mentioned below, two others, one containing fifty and the other * six-and- twenty " (really only twenty- four), were issued by his son, London, 1640-60; an edition of his Poem* was also issued by his son, ib. 1650 and often, who published also Etsayn in IHvinUy, ib. 1651, and a collection of Letter; ib. 1651 The best edition of the Poema is by Grosart in 2 vols., ib. 1872 The Works, ed. H. Alford. 6 vols., Oxford. 1830. are poorly put together. His Life, by Isaak Walton, was issued first in the LXXX. Sermons of Donne, published by his son, London. 1640, and the best edition, contain- ing ** careful and learned notes," is by H. K. Causton, 1855.

DONNELL, ROBERT: Cumberland Presbyte- rian; b. in Guilford County, N. C, Apr., 1784; d. at Athens, Ala., May 24, 1854. His parents early moved to Tennessee. He offered himself in 1806 to the so-called ** Council " of the Cumberland Presbytery, who encouraged him to exercise his gifts as a catechist and exhorter. He preached independently of ecclesiastical connection, and for the most part in Alabama, until 1811, when he placed himself under the care of the newly organ- ized Cumberland Presbytery. From that time on he labored incessantly, in Tennessee, Alabama, and western Pennsylvania, organizing many churches, and winning the position of a leader in his denomi- nation. He was a member of the committee ap- pointed in 1813 to draw up a confession of faith and discipline for the Cumberland Presbyterian Chureh. He was the author of Thoughts on Various SubjecU (Nashville, 1852). Bibliogbapht: Lowry. Life of Rev. Robert DonndL, Nash- ville, 1867; R. Beard. BioQrapkiaU Skelchm of Some </ (Ke Early Minietere of ike Cumberland Preabyterian Chyrek, 2 vols.. Nashville. 1867.

DOOLITTLE, THOMAS: Non-conformist; b. at Kidderminster (15 m. n. of Worcester) 1631 or 1632; d. in London May 24, 1707. As a boy he was converted under the preaching of Richard Baxter. He studied for the ministry at Pembroke Hall, Cambridge, and in 1653 became pastor of the parish of St. Alphage, London Wall, London. He received Presbyterian ordination and soon be- came popular as a preacher. When the Uniform- ity Act was passed in 1662 he declared himself a non-conformist and opened a boarding-school which he maintained in different localities till 1687, and after this time he continued privately to prepare pupils for the ministry. After the great fire in London in 1666 Doolittle was one of the non-conformist preachers who de- fied the law by erecting meeting-houses in the ruins. For a while he was not disturbed; but, when he insisted on preaching, his meeting-house was seized and he fled to escape arrest. On the indulgence of Mar. 15, 1672, he took out a license for his meeting-house; but this was revoked the next year, and it was not till the Toleration Act of 1689 that he was allowed to resume services at his old church. While popular as a preacher, and influential as a tutor, Doolittle was neither a scholar nor an original thinker. Among the most popular of his works were: A Treatise concerning the Lord's Supper, London, 1665; A Call to De- laying Sinners, 1683; and A Complete Body of Practical Divinity, 1723, folio. Biblioorapht: The Memoira were prefixed to the Body of Practical Divinity, ut sup.; DNB, zy. 236-238.

DORCHESTER, DANIEL: Methodist; b. at Dux- bury, Mass., Mar. 11, 1827; d. at West Roxbury, Mass., Mar. 13, 1907. He studied at Wes- leyan University, Middletown, Conn. (1848- 1851), and held pastorates in Connecticut 1847-55, and in Massachusetts 1858-89. He was presiding elder of the districts of Worcester 1865-68, Lynn 1874-77, and North Boston 1882-85. In 1864 he was elected to the State Senate of Connecticut, and in 1855 was appointed chairman of a committee to investigate the condition of the feeble-minded. In 1882 he was elected to the Massachusetts Leg- DomnvM Dorothea 402 islature for Natick, and from 1889 to 1893 was superintendent of Indian Schools of the United States. After 1893 he lived in retirement at Mel- rose and West Roxbury, Mass. He wrote The Con- cewiona of Ldberalists to Orthodoxy (Boston, 1878); The Problem of Religious Progress (New York, 1881); fVhyof Methodism (1887); Christianity in the United SttUes (1888); Romanism verstts the Public School SysUm (1888); and Christianity Vindicated by its Enemies (1896). DOREHUS, SARAH PLATT (HAINES): Re- formed (Dutch) phiianthropist; b. in New York Aug. 3, 1802; d. there Jan. 29, 1877. In 1821 she married Thomas C. Doremus, a wealthy merchant of New York, and seven years later began philan- thropic work for Greek women during the Greco- Turkish war. In 1835 she took an active interest in the Canadian Grande Ligne mission, later be- coming president of a society for the furtherance of this work. In 1840 she commenced to hold Sunday services in the female wards of the Tombs in New York, and on the formation of the Woman's Prison Association, two years later, she became one of its managers and was its president after 1863. In 1841 she became a manager of the New York City and Tract Mission, and nine years later aided in the foundation of the House and School of Industry, of which she was elected president in 1867. She was also one of the founders of the Nursery and Child's Hospital in 1854, and in 1855 was one of the prime xnovers in the establishment of the Woman's Hospital in New York, the first of its kind in the world, of which she became presi- dent in 1864. In 1860 she aided materially in the establishment of the Woman's Union Missionary Society; in 1866 she helped to organize the Pres- byterian Home for Aged Women, and in 1876 she was one of the committee to form the Gould Memorial in behalf of Italo-American schools. But it was as the friend of every American Protestant foreign missionary and one who kept open house for them so long as her husband's means allowed that her memory will be longest preserved. BIBLIOGRAPHY: In Mmnoriam of Mr: Donmut, Edinbuxgh, 1877.

DORNER, AUGUST JOHANNES: German Prot- estant, son of Isaak August Domer (q.v.); b. at Schiltach (30 m. n.e. of Freiburg) May 13, 1846. He studied in Gottingen, Tubingen, and Berlin (Ph.D., 1867), and, after being Vikar to the-Ger- man congregation in Lyons and Marseilles (1869) and traveling in the Orient (1870), was lecturer at G&ttingen 1870-73. He then visited the United States, and on his return was professor and co- director of the theological seminary at Witten- berg 1874-89. Since 1889 he has been professor of systematic theology at K5nigsberg. He has edited his father's System der christltchen SiUen' lehre (Berlin, 1885) and Briefwechsel ewischen H. L. Martensen und I. A. Domer (2 vols., 1888), and has written De Baconis philosophia (Berlin, 1867); Augusttnus, seine iheologische und seine religions* philosophische Ansehautaig (1873); Ueber die Prin- zipien der Kanischen Ethik (Halle, 1875); Pre- digUn vom Rciche Gottes (Berlin, 1880); Kirche und Reich Gottes (Gotha, 1883); Das mensehHeht Erkennen (Berlin, 1887); Das menschliche Han- deln (1895); Grundriss der Dogmengeschichte (1899); Grundriss der EncyfclopOdie der Theologie (1901); Zur Geschichte des sitUicfien Denkens und Lebens (Hamburg, 1901); Grundriss der Religionspkitoso- phie (Leipsic. 1903); Grundprobleme der Religions' philosophie (Berlin, 1903); Individuelle und soziale Ethik (Leipsic, 1906); and Die EntMehung der christlichen Glaubenslehren (Munich, 1906).

DOROTHEA: 1. St Dorothea is said to have been a virgin of Csesarea in Cappadocia, and to have suffered martyrdom during the persecutions of Diocletian. She is mentioned in the various recensions of the so-called Martyrologium Hiero" nymianum, the Codex Wissenbergensis giving the day of her death as Feb. 6. But she is unknown to the Orient, and accordingly seems to be merely legendary. A Dorothea who was " a virgin con- secrated to God " is also mentioned by Rufinus {Hist, eccl., viii. 17), who states that she escaped by flight from the persecutions of Maximinus. (A. Haock.) Dort Dosker 494 Bibliography: A8B, Feb.. i. 771-776; Aldhelm, Z>« laudi- biM vvrginUatu, ed. J. A. Giles, pp. 62-63, Oxford, 1843; Dom Fea. Breve vito di 8. Dorotea, Turio, 1880. 2. Dorothea the Recluse was bom at Montau, near Marienwerder (45 m. B.8.e. of Danzig), 1347; d. at Marienwerder 1394. She lived in Danzig with her husband until she was forty-four, and had nine children. Then she devoted herself to a solitary ascetic life, inhabiting a cell adjoining the cathedral of Marienwerder in 1393 and 1394, and following a rule which she said was divinely revealed to her. Miracles occurring at her grave and the universal veneration induced the grand master of the Teutonic Order and the clergy of the neighborhood to begin proceedings for her canonization; but these were stopped when it came out in 1404 that she had sharply criticized the Order and predicted its downfaU. The peo- ple, however, continued to revere her and regarded her as the patron saint of Prussia. (J. J. HERZOOf.) Bibliography: Early ViUe by different authors are col- lected in ASB, Oct.. xiii. 493-575. Consult F. Hipler, Meiater J. Marienwerder und die Klauenerin Dorothea von MoniaUt Leipaic, 1865.

DORT, SYNOD OF: The largest and, next to the Westminster Assembly, the most imposing of all synods of the Reformed Churches, convened by the States General of the Netherlands at the instance of the Calvinists to try to settle the dis- putes between the latter and the '' Remonstrants/' or followers of Jacobus Arminius (see Arminius; Remonstrants). It met at Dort (Dordrecht, on an island in the Meuse, 10 m. s.e. of Rotterdam) Nov. 13, 1618, and adjourned May 9, Constitution 1619. The Dutch churches of the and Or- provinces sent thirty-five clergymen ganization. and a certain number of elders; the States General were represented by six deputies; the academies by Gomarus and Polyander of Leyden, Thysius of Harderwyk, Lub- bertus of Franeker, and Walseus of Middcdburg. Foreign countries had been invited to participate, and twenty-seven delegates were present from the Palatinate (Abraham Scultetus and others), Nas- sau, Hesse (Georg Cruciger), East Friesland, Swit- zerland (J. J. Breitinger and Jean Diodati), Eng- land, and Scotland. [The English representatives appointed by King James I. were George Carle- ton, bishop of Llandaff (afterward of Chichester) ; John Davenant, bishop of Salisbury; Samuel Ward, professor at Cambridge; Joseph Hall, after- ward bishop of Exeter and Norwich (who left dur- ing the sessions and was replaced by Thomas Goad); and Walter Balcanquall, a Scotchman and chapbun of the king.] Anhalt was not invited, Brandenburg declined to be represented, and four delegates chosen by the National Synod of France were forbidden to leave the country by Louis XIII. Jan Bogerman, pastor at Leeu war- den, was elected president, H. Faukelius and J. Rolandus were appointed assessors, and F. Hom- mius and S. Daomian secretaries. The Remon- strants had chosen sixteen clergymen and the Leyden professor Simon Episcopiu to represent them. As they were late in arriving the first ses- sions were devoted to a discussion of a new trans- lation of the Bible, and it was agreed that three members should undertake the Old Testament, and three others the New; it was then declared that the Heidelberg Catechism should be expounded in sermons in all the churches. Not until Dec. 6 and the twenty-second session was the main business of the gathering reached. The Remonstrants were told that they could merely express their opinions and the Synod would pronounce judgment. Against this they imme- diately protested. Episcopius in an eloquent speech said that they had all come of their own accord, and that they should not be accused of heterodoxy; while they were ready Proceed- to discuss the dogmas in question, ings, and they would not submit to any human Expulsion power or belief, but only to the word of the Re- of God in the Holy Scripture. Their monstrants. status in the Synod was discussed for many days, but finally the delegates of the States General decided that they had noth- ing to do but to defend their beliefs; the Synod must decide at the end. The Remonstrants then submitted successively written statements in de- fense of each of the Five Articles (see Remon- strants). They were asked to put in writing their objections to the Confession, at first refused to do so, but finally complied. The members of the Synod and of the States General sometimes addressed them very bruskly. Matters grew worse when the question arose whether the Re- monstrants could speak against the convictions of their opponents. They unanimously refused to go on if they should not be allowed to do so, and it was decided to submit the question to the States General; in the mean time the Remon- strants must remain in Dort. Thus ended the year 1618. On Jan. 3, 1619, the Remonstrants were informed of the decision, which sustained the majority of the Synod, and they again declared that they could not accept it. It was decided to proceed without them. They tried to bring about a reconciliation by offering to answer any ques- tion submitted to them in writing, but the presi- dent rejected their proposal. On Jan. 18 (the fifty-seventh session) they were finally asked if they would submit, and answered decidedly " no." Bogerman delivered a passionate speech, exclaim- ing, " You have begun with lies and you end with lies," and concluding " DimiUiminif tte. He" The net result of six weeks' time was that the Remon- strants were expelled, while they were conmianded not to leave Dort. The Synod now divided in groups which met in the morning to formulate their opinions about the doctrines of the Remonstrants, while they met in the afternoon for discussion. In the 125th session it was voted that the Five Articles of Decision the Remonstrants were contrary to of the the doctrine of the Reformed Church, Synod, and that their objections to the Con- fession and the Catechism were not supported by the authority of Scripture. A com- mittee was appointed to express the final decision in the form of canons, which were adopted and signed by all at the 136th session (Apr. 23). The doctrine of absolute predestination was main- tained, though not acceptable to the supralapsa- rians. It was now decided at Bogerman's sug- gestion to depose the Remonstrants from their positions, and the provincial synods, the classes, and presbyteries were directed to execute the sentence. The Confession and Catechism were considered in presence of the foreign delegates and were found to agree in every respect with Scrip- ture. Finally Conrad Vorstius (q.v.) was de- clared unworthy of his position as professor of theology on account of his heretical writings. On May 6 the members of the Synod marched in procession to the cathedral of Dort, where Bogennan delivered a Latin address and the secre- taries read the canons against the Remonstrants. Three days later they met for a formal farewell to the foreign delegates at a banquet tendered by the city authorities of Dort. The Dutch delegates met again from May 13 to May 29 to consider certain ecclesiastical affairs. For two centuries the decision of the Synod of Dort was the basis of the Reformed Church in Holland, and the Carumes Dordracenses gave it a peculiar character; for what they stated concern- ing predestination differed as much from Calvin's InattttUionea as from the Helvetian Confession and the Conaennu Genevensia, H. C. RoooEt. BIBLIOGRAPHY: For the original records consult: Ada 9ynodi . . . DardrtdUi, Dort, 1620; Ada et aeripla ayno- dalia Dordraeena miniMirarum remoTUtranUum Herdenvici, ib. 1620; Cananea Syriodi Dordraeena, cum nolU D. Ti- lenit Phria, 1622. Ck>KiBult: J. Halesius, HisL caneilii Dordraoeni, Hamburg, 1724; M. Qraf, BeytrOo^ mr KenrU' ni$M der Oetdiiehte der Synode von Dordrecht, Baael, 1725; B. Glaaius, Oeechiedenia der . . . Synode . . . te Dord- recht, 2 vols., Leyden. 1860-61; Sohaff. Creedt, i. 512- 523 (history), iii. 550-597 (the canons, in Lat. and Eng.); Moe\\er,Chnetian Church, iii. 410-415 (ludd). The Can- ons of the Synod of Dort are part of the symbolical books of the Reformed (Dutch) Church in America, and are officially published by that denomination (New York).

DOSKER, HENRY ELIAS: Presbyterian (South- ern Branch); b. at Bunschoten (25 m. s.e. of Amsterdam), Holland, Feb. 5, 1855. He stud- ied at the Latin school, Harlingen, Holland, the gymnasium of Zwolle, Holland, Hope College, Holland, Mich. (B.A., 1876), New Brunswick The- ological Seminary, and McCormick Theological Seminary, Chicago (B.D., 1879). After pastor- ates at Ebenezer (1879-82) and Grand Haven, Mich. (1882-86), he was lector of historic theology in the Western Theological Seminary, Holland, Mich., until 1888, and then pastor in the same city till 1894. He was then appointed professor of church history in Western Theological Seminary, and since 1903 has been professor of the same sub- ject in the Presbyterian Seminary of Kentucky, Louisville, Ky. He edited Hope, the magazine of Hope College, 1894-1903, and was associate editor of the Presbyterian and Reformed Review 1898- 1902. Since 1903 he has been an editorial con- tributor to the Christian Observer, Louisville, Ky. In theology he is a firm Calvinist of the type of the Dutch Free University of Amsterdam. He has written De Zandagachool (Kampen, Holland, 1882); Dr. A. C. Van RaaUe (1893); and OuUines of EcdeaiasHcal History (Holland, Mich., 1901). DOUAI, diX"^ : A town of France, department of Nord, 20 m. s. of Lille and 110 m. n.n.e. of Paris. In the sixteenth century it belonged to Spain, and a university was founded there by Philip II. in 1562. In 1568 Cardinal William Allen (q.v.) opened in connection with the university a college or seminary for English Roman Catholics, which, during the first five years of its existence, sent more than one hundred missioners into England. In later years many of the Catholic gentry of Eng- land were educated there, and the college produced about one hundred doctors of divinity and 160 martyrs. In consequence of the political and re- ligious disturbances in the Low Countries it was removed to Reims in 1578, but returned to Douai in 1593. The college was supported by private subscription at first, received a monthly pension of 100 gold crowns from Pope Gregory XIII. in 1575, and an annual appropriation of 2,000 ducats from Philip II. after its removal to Reims. Allen continued at its head till 1588, when he was suc- ceeded by Richard Barrett. Douai became French territory in 1667, and both university and college were suppressed during the French Revolution (1793). Bibliography: The *' Records bf the EugUsh GathoUos." edited by fathers of the Ck>Dsregstion of the London Oratory, vol. i.. The Firti and Second Diariea of the Eno- Hah ColUoe, Douay, London, 1878; voL ii., Lettere and MemoriaU of William Cardinal Alien, 1882; A. BeIIe»- heim, Wilhelm Cardinal Allen und die engliadien Semi- nare auf dem Featiande, Mains, 1885; \Aon Legrand, L'UniveraiU de Douai, 1630-1790, Douai. 1888; G. Car- don, La Fondation de I'univeraiU de Douai, Paris, 1892. For the Douai Bible see Bible Versions, English. DOUKHOBORS. See Dukhobors.

DOUEN, EMMANUEL ORENTIN: French Prot- estant; b. at Templeux-le-Guerard (Somme) June 2, 1830; d. at Paris July 9, 1896. His par- ents in 1833 removed to Leme (Aisne), and there his education was begun. Later he studied at Saint-Quentin, from 1846 to 1849 at Lille, and the next four years at the University of Strasburg, where he particularly distinguished himself in He- brew. From 1853 to 1861 .he was pastor of the Protestant church of Quincy-Segy (Seine-et-Marne). A disease of the larynx compelled him to give up preaching, and he accepted the position of agent of the Protestant Bible Society of Paris. He was a prolific author, but only the titles of those books which are likely to have interest for a later genera- tion will here be given (for a full list down to 1882 see ESR, vol. xiii., p. 62); Clement Marot et le Psautier huguenot (2 vols., Paris, 1878-79), a work published at the expense of the State; Lea premiers pasteura du Desert (2 vols., 1879), decreed a prize by the French Academy; £tienne Dolet (1881); La Revocation de l'Edit de Nantes a Paris, d'apres des documents inedits (3 vols., 1894).

DOUGLAS, GEORGE CUNNINGHAM MONTEATH: United Free Church of Scotland; b. at Kilbarchan (8 m. s. of Dumbarton), Renfrewshire, Mar. 2, 1826; d. at Bridge of Allan (2 m. n. of Stirling), Stirlingshire, May 24, 1904. He studied at Glasgow and New College, Edinburgh, and after being pastor at Bridge of Weir, Renfrewshire (1852-57), was professor of Hebrew and Old Tes- tament exegesis at the Free Church College, Glas- gow, until 1892. From 1875 until 1892 he was also principal of the same institution. He was one of the Old Testament revisers from 1870 to 1884. He translated J. C. F. Keil's Lehrbuch der historisch-kritischen Einleitung in die Schriften des Alten Testaments (2 vols., Edinburgh, 1869-70), prepared the notes to Judges, Joshua, and the six intermediate minor prophets in Handbook for Bible Classes (3 vols., 1881-90), and wrote Why I still believe that Moses wrote Deuteronomy (Edin- burgh, 1878); A Short Analysis of the Old Testa- ment by Means of Headings to the Chapters (Pais- ley, 1889); Isaiah One and his Book One (London, 1895); and Samuel and His Age (1901).

DOUMERGUE, EMILE : French Reformed; b. at Nimes (30 m. n. of Montpellier) Nov. 25, 1844. After the completion of his education he was editor of Le Christianisme au dv^neuvihne teihde (1872- 1880), and was also assistant pastor of the Reformed church at Paris and chaplain of the municipal high schools in the same city (1878-80). Since the latter year he has been professor of church history at Montauban. He has written L'UniU de VSglise R^fomUe de France (Paris, 1875): La VeiUe de la loi de Van X {176S-1802) (Paris, 1879); La Cre- ation et V Evolution (1883); Essai sur I'histoire du culte reforme principalement au seizieme et au dix- neuvieme siecle (1890) ; L'Autoriti en matiere de foi et la nouvelle ecole (Lausanne, 1892); Le R^U national (Montauban, 1894); Jean Calvin : Les Hommes et les choses de son temps (Lausanne, vol. i., 1899, vol. ii., 1902, vol. iii., 190S— more to follow, a monumental work, intended to be exhaustive); Une Poignee de faux : La Mort de Calvin et les J^suites (1900); and Lausanne au temps de la Reformation (1903).

DOVES: Many species of wild doves are found in Palestine. The rock-dove {columba livia and columba Schimperi) builds its nest in the clefts of the rocks and cliffs (Jer. xlviii. 28; Ezek. vii. 16; Cant. ii. 14). In wooded regions dwell ring-doves {columba palumbus), which build their nests in the trees; many of them winter in Palestine and fly north in the spring. The stock-dove, or wood-pigeon, is rarer. Of turtle-doves the most common is the ordinary turtle-dove {turtur auritus), a migra- tory bird (Jer. viii. 7), which appears in April in great numbers (Cant. iL 11 sqq.). More rare is the laughing-dove {turtur risarius), which frequents the neighborhood of the Dead Sea; and the smaller turtur senegalensis, which prefers to build in the palm-trees. By the ancient Israelites (Lev. v. 7) and also by the pre-Israelitic inhabitants of Palestine not only the common house-dove, but also more choice varieties were domesticated (cf. Ps. lxviii. 13, the description of a rarer variety i Dove-cotes are mentioned Isa. Ix. 8, and Josephus {War, V. iv. 4) speaks of a number of small towers for tame doves which stood in the garden of Herod's palace. In the account of the deluge the dove appears as a domesticated bird. The figurative language of Old Testament poetry often speaks of the dove, mentioning its simplicity (Hos. vii. 11), its swiftness (Ps. Iv. 6; Hos. xi. 11), and its plain- tive cooing (Isa. xxxviii. 14, lix. 11; Ezek. vii. 16; Nahum ii. 7); in Canticles the dove is used as a type of the loved one (ii. 14, v. 3, vi. 9). The comparisons are easily understood, but it must not be forgotten that the dove was sacred to Astarte and was, therefore, anciently the ob- ject of great honor and care. The dove was fre- quently offered as a sacrifice; it was, indeed, the legal offering for purification (Lev. xii. 6 sqq., xv. 14-15; Num. vi 10), and, among the poor, often took the place of a greater sacrifice (Lev. v. 7, xii. 8, xiv. 22 sqq.). For the symbolical use of the dove in Christian art see Symbolism. I. Benzinger. Bibliography: Lucian, Dea Syria, liv.; H. B. Tristram, Natural Hist. of the Bible, pp. 211-220, London. 1867; B. Lorenti, Die Tavbe im AlUrthume, Leipsic, 1886; DB, i. 610-620; BB, i. 1120-30; /£, iv. 644-646: DCG, i. 402. On the dove as a symbol consult: DC A, i. 676- 676 and references there; New International Encyclopaedia ▼i. 26^256.

DOW, LORENZO: Methodist; b. at Coventry, Conn., Oct. 16, 1777; d. at Georgetown, D. C, Feb. 2, 1834. He received only the most elemen- tary education, but determined to become a Meth- odist preacher, and after being rejected by the Connecticut Conference in 1796 was finally ap- pointed, three years later, to the Cambridge Cir- cuit, N. Y. Within the year he was transferred to Pittsfield, Mass., and Essex, Vt., but had no offi- cial relations with his sect after 1799, although he continued to preach its characteristic tenets throughout his life. Believing that he had a special message for the Roman Catholics of Ire- land, he visited Great Britain in 1799 and 1805, where the violence of his harangues exposed him to personal danger. During this time he intro- duced camp-meetings into England, thus begin- ning a controversy which resulted in the forma- tion of the Primitive Methodists (see Methodists). In 1802 he preached in the Albany district, N. Y., and in 1803-04 delivered the first Protestant ser^ mons in Alabama. In 1807 he was in Louisiana. The latter years of his life were devoted to fanat- ical attacks on the Jesuits. He was well known as " Crazy Dow," on account of his long hair and beard, peculiar clothing, and habit of swaying as he preached, but his addresses were characterized by a sarcasm, wit, and fearless courage which gained him throngs of hearers. Among his nu- merous writings, many of which were issued under the pseudonyms of " Cosmopolite " and " Loren- zo," mention may be made of his Polemical Works (New York, 1814); The Stranger in Charlestown, or the Trial and Confession of Lorenzo Dow (Phila- delphia, 1822); A Short Account of a Long Travel, with Beauties of Wesley (1823); and the posthu- mous Journal and Miscellaneous Writings (ed. J. Dowling, New York, 1836) and History of a Cos- mopolite, or the Writings of the Rev. Lorenzo Dow, containing his Experience and Travels in Europe and America up to near his Fiftieth Year (Cincin- nati, 1851). Bibliography: The Dealings of God, Man, and the Devil, ae Exemplified in the Life, Experience, and Travels of L. Dow, together with hie WriHnoe eomjMe, 2 vol*., Cin- cinnati, 1876.

DOW, NEAL: Temperance worker; b. at Port- land, Me., Mar. 20, 1804; d. there Oct. 2, 1897. He studied at the Friends' Academy, New Bed- ford, Mass., and engaged in mercantile and manu- facturing pursuits. He early became an advocate of rigid restriction of the liquor traffic, and entered political life in 1839 as chief engineer of the Port- land fire department. He was elected mayor of Portland in 1851 and 1854, and during his first term drafted a bill " for the suppression of drink- ing-houses and tippling-shops," which was pre- sented to the legislature on the day before its adjournment and carried without change on the following day (May 31, 1851). This law is still in force in its original form.- Dow was a member of the Maine legislature 1858-59, and in 1861 was commissioned colonel of the 13th Maine Volun- teers and assigned to the department of the Gulf. A few months later he was commissioned briga- dier-general and placed in command of the forts at the mouth of the Mississippi and subsequently of the district of Florida. He was severely wounded at the battle of Port Hudson in 1863, and was cap-' tured the same night and confined for eight months, in libby Prison and Mobile before being exchanged for Fitz Henry Lee. He visited England in 1857, 1866, and 1874 at the invitation of the Tempei^ anoe Alliance of the United Kingdom, and devoted himself for the remainder of his life to the further- ance of the total abstinen:;e movement, traveling extensively and contributing frequently to maga- zines and new&papers in support of his principles. He was the Prohibition candidate for President of the United States in 1880, but received only 10,305 votes. Four years later he was instrumental in adding an amendment to the Maine constitution forever prohibiting the manufacture, sale, or keep- ing for sale of intoxicating beverages, and direct- ing the legislature to compel a rigid enforcement of the amendment. Biblioobapht: Reminieeeneee of Neal Dow; ReeoUeetione of 80 Yeare, Portland. 1808. DOWDEll, JOHN: Anglican bishop of Edin- burgh; b. at Cork, Ireland, June 29, 1840. He studied at Queen's College, Cork, and Trinity Col- lege, Dublin (B.A., 1861), and was ordained priest in 1865. He was curate of St. John's, Sligo (1864- 1867), incumbent of Calry, Sligo (1867-71), chap- lain to the lord lieutenant of Ireland (1870-74), and assistant at St. Stephen's Chapel of Ease, Dublin (1871-74). He was Pantonian professor of theology (1874-87) and canon of St. Mary's Cathedral, Edinburgh (1880-86), and in 1886 was consecrated bishop of Edinburgh. He was Donel- lan lecturer at Dublin in 1884, and select preacher at the same university in 1886, 1894, and 1895. He has written The Celtic Church in Scotland (London, 1894); Outlines of the History of the The- ological Literature of the Church of England from I the Reformation to the close of the Eighteenth Cen- tury (1897); Helps from Ritual to the True Senae of the Minatory Clauses of the Athanasian Creed (1897); and The Workmanship of the Prayer Book (1899); and has edited The Annotated ScoUUh Commtaiion Office (London, 1884); The Corre- epondence of the Lauderdale Family with Arehbiehop Sharp, leeo^itfr? (Edinburgh, 1893); and The Chartulary of the Abbey of Undorea (1903).

DOWIE, JOHN ALEXANDER: Founder of the Christian Catholic Apostolic Church in Zion (q.v ); b. at Edinburgh, Scotland, May 25, 1847; d. at Zion City, Ill., Mar. 9, 1907. He was educated in the schools of his native city, and from 1860 to 1868 was engaged in business in Adelaide, Austra- lia. Returning to Scotland, he studied for two years at the University of Edinburgh, and in 1870 was ordained to the Congregational ministry in South Australia. He held successive charges at Afana and Sydney, but in 1878 retired from the Congregational body. Meanwhile he had become convinced that he possessed the gift of divine healing, and in 1882 removed to Melbourne, where he built a " tabernacle " and established the International Divine Healing Association. After working in Australia for six years, during which time ha conducted a large number of missions, be went to the United States, where he labored for two years on the Pacific Coast. In 1890 he re- moved to Evanston, III., and in 1893 transferred his headquarters to Chicaga In 1896 he estab- lished the Christian Catholic Church in Zion, of which he made himself "general overaeer/' re- peatedly antagooiaing various Protestant denom^- inations, and in 1901 founded Zion City on the shores of Lake Michigan, 42 m. n. of Chicago, in which he sou^t to prove the practicability of his teachings. There he gained immense power and influence, announced himself as " Elijah the Re- storer," became the idol of Us followers, and in 1004 he appointed himself " first apostle." Out- side Zion City, however, his success was less. An attempt to introduce his views in New York in 1904 ended in failure, and visits to London in 1903 and 1904 were equally unproductive. Beneath his apparent supremacy opposition began to de- velop, criticism being leveled particularly against his financial administration of Zion City. CfaArges were also made that he held views conducive to immorality, and during his absence, on account of ill health, in Mexico in 1906 he was deposed from his office at Zion City. He thereupon re- turned to Zion City and vigorously opposed his deposition, finally securing at least a partial vin- dication by a court order, which also made provi- sion for his support. Bibliography: R. Hsrlao* John Alexander Dowie mmd A« Christian Catholic Apostolic Church in Zion, EvaasviJle, WiA..190e.

DOWLING, JOHN: Baptist; b. in Pevensey (13 m. s.w. of Hastings), Sussex, England, May 12, 1807; d. in Middletown, N. Y., July 4, 1878. He taught school in England till 1832. when he came to America. For many years he was pas- tor in New York City, and he also preached in Providence, Philadelphia» and Newark He be- came widely known by his Hielerp of (New York» 1846, and later edttk>ns). DOXOLOGY. See Liturgical Formulas. D'OYLY, GEORGE: Church of England; b. at London Oct. 31, 1778; d. there Jan. 8, 1846. He studied at Corpus Christi College, Cambridge (BJL, 1800), and was elected fellow in 1801. He was ordered deacon in 1802 and ordained priest in the following year, and after being curate to his father for a few months became curate of Wrotham, Kent, in 1804. From 1806 to 1809 he was mod- erator in the University of Cambridge* and in 1811 was appointed Hulsean Christian advocate. In 1813 he became domestic chaplain to the arch- bishop of Canterbury, and in 1815 was presented to the vicarage of Hemhill. Kent. Before he could take up his residence there, however, he was made the successor of his father at Buxted, Sussex. From 1820 until his death he held the rectories of Lambeth, Surrey, and Sundridge, Kent. He was treasurer of the Society for {^moling Christian Knowledge, a member of the London conunittee of the Society for the Propagation of the Giospel, one of the main agents in the establishment of King's College, London, and select preadier at Cambridge in 1809, 1810, and 181L He pub- lished TtDO Dtscoweee preadied before the Untcet- eiiy of Cambridge on the Doctrine of a Particular Providence and on Modem UHUtarianiem ((Tarn- bridge, 1811); Letters to Sir W. Drummond Relat- ting lo hie Obeervatione on Parte of the Old TeeUaneet m hie " (Edipue Judaicue ** (London, 1812); Be- marke on Sir W. Drummand^e ** (Edipue Judai- cue " (1813); An Eeaay en the Doctrine of Assur- ance, ae Maintained by Some Modem Sects of Christians (1814); Life of William Sancroft, Arch- bishop of Canterbury (2 vdl&y 1821); Sermons (1827); end the posthumous Sermons (edited, with a memoir, by his son, C. J. D'Oyly, 1847). He is best known, however, for the annotated Bible (3 vols., London, 1814) prepared in collaboration with Richard Mant (q.v.). DRABIK, dra"bik, MIKULAS (Nicolaus Drabik cius) ; Moravian mystic and pro|iihet; b at Stras- nits (13 m. saw. of HradMi) Dee. 5» 1588; d. at Presburg (34 m. e.s.e. of Vienna) July 17, 1671. He was educated in his native town, and in 1616 was ordained by the Bohemian Brethren and ap- pointed pastor at Drahotusch. When the non- Catholics were exiled in 1627 he left Moravia with them and found a refuge in Lednits. His addic- tion to liquor and has disobedience of the regular tions of the Brethren lesnlted in his deposition from the deigy. Theieupon be devoted hunself to the study of the prophets of the Old Testament and, in 1643, set himself up as a prophet His revc^tions were based on dreams and on oonver- sations with a divine voice, and are charaeteriaed by a bitter hatred of the house of Austria rather than by religious apocalypties. In 1650 he re- ceived fresh inspiration when Comeniiis was sent by the Bohemian exiles in Poland to their Monr vian brethrsn. The aesession of Charlea X. ef Sweden again inspired Drabik with new ho|MB^ and he went to Holland, where (JoiMniua publUbadyi Imx in imuihriB (ii.p., 1057). To the very last hk prophecies foretold the speedy downfall of Austria and the retiira of the brethren. In 1671 he was seued, together with the leaders of the conspiracy of Wesseleny, with which he had had nothing to do, and was executed on a charge of lese-majesty. (P. Elbinbrt.) Bibliography: [A. Cbmeniuak Hiaioria rwvetatUmum^ Am- BterdAHu \9Sf^ Q. Arnold, Kirdtan^ und KalaerhUtone, iii. 353 sqq.. 4 Yoli., Fnuikfort, 1700-15; P. F. QrOiMnberg, D« Ni€»kk» DrabiHB tmoprfyphttkBL^ Altorf, 1721; P. Klei- nert, in T8K^ 1808; and tha Kianitufe dted under Coiob-

DRACHMAN, BERNARD: Jewish rabbi; b. in New York City June 27, 1861. He studied at Columbia College (B.A., 1882), the universities of Breslau and Heidelberg (Ph.D., 1884), and the Jewish theological seminary at Breslau. He re- ceived the rabbinical diploma at Breslau in 1885, and has been rabbi of the Congregation Oheb Sho- lom, Newark, N. J. (1885-^7), the Congregation Beth Israel Bikkur Cholim, New York City (1887- 1889), and the Congregation Zichron Ephraim in the latter city since 1889. In 1886 he was one of the founders of the Jewish Theological Seminary of New York, in which he was professor of Biblical exegesis, Hebrew grammar, and Jewish philosophy 1887-1902, and dean 1889-1902. On the estab- lishment of the Jewish Theological Seminary of America in 1902 he was appointed professor of the Bible and rabbinical codes. He was the founder of the Jewish Endeavor Society. In theology he is an adherent of Orthodox Judaism. He has written Die Stellung und Bedeutung des Jehuda Hajjug in der Geschichte der hebr&iaehen Grammatik (Breslau, 1885) and From the Heart of Israel (New York, 1905); and has translated The Nineteen Letters of Ben Utiel, from the German of Samson Raphael Hirsch (New York, 1899). DRACONITES, dra-c6-ni't6i, JOHANNES (Johann Drach, Trach; also Carlstadt, from his native town): German Reformer and Biblical scholar; b. at Carlstadt (14 m. n.w. of Wurzburg) 1494; d. at Wittenberg Apr. 18, 1566. He entered the University of Erfurt in 1509, and after taking his master's degree in 1514 lived there as a prominent member of the circle of young poets and enthusi- asts led by Eobanus Hessus. Erasmus was the object of their admiration, and in 1520 Draconites traveled to the Netherlands to make the acquaint- ance of the great scholar. With the advent of Luther, however, he found a new leader, his de- votion dating particularly from the Reformer's visit to Erfurt in Apr., 1521. In June of the same year he was expelled from his office of canon of the cathedral church because of his open adher- ence to Luther's teachings, but vio- Baxiy Life lent demonstrations by the populace to 1534- and students led to lus reinstatement. To him was ascribed the instigation of the antisacerdotal riots of June, 1521, which led to a definite cleavage between the Reformed and Roman Catholic elements. An outbreak of the plague drove him to Wittenberg in the same month, and there he pursued the study of Hebrew, but the following year he accepted the pastorate oi Miltenbecg on the BCain. In dogma and prac- tise he approached dosely to the Wittenberg model, and thus gained ibd omiity of the local Roman Catholics, though the majority of the in- habitants were on hb side. Cited to appear be- fore the commissary of the archbishop of Mains, he refused to ob^y, and was excommunicated. At the urgent entreaty of his parishioners, he fled from threatening danger in Sept., 1523, and lived at Werthehn, Nurembeig, Erfurt, and Wittenberg, whence he addressed ejustles of consolation to the inhabitants of MUtenberg, where the old system had been reestablished by force. In 1525 Dra- conites became pastor at Walterahausen near Gotha, and in the following year was made in- spector for the district of Tenneberg. Owing to the frequent conflicts in which the performance of his duties involved him, he resigned in 1528 and retired to private life at Eisenach, actuated partly by the desdre to devote himself to the preparation of a polyglot Bible. His retirement was regarded with suspicion by his friends, and the charge of heresy was brought against him, but Le held to the Reformed faith in spite of efforts to win him away, and in his defense published Bekenntnia dee Ohtur bens und der Lehre (Erfurt, 1532). In 1534 Draconites became pastor and profes- sor at Iftarburg, and labored with seal in both fields. His publications during this period include Biblical commentaries, sermons, and devotional works. He renewed his friendship with Eobanus Hessus, and in 1540 pronounced the funeral ora- tion over his friend, and later edited his letters {EpistolcB famUiares Eabani Hessi^ Marburg, 1543). A noteworthy feature of his activity His Pro- was his successful missionary labor feasorial among the Jews He was present at Career, the Diet of Frankfort in 1536, signed the Schmalkald articles in the follow- ing year, and in 1541 attended the negotiations at tl»B Interim of Regensburg. A letter addressed to the authorities of that town exhorting them to adopt Lutheranism attracted the dangerous at- tention of Granvella, whom, however, he eluded. At this time he came into conflict with Thamer, a member of the University of Marburg, on the rela- tion of faith and penitence. Thamer enjoyed the protection of the young landgrave, and after a pastorate of fourteen years Draconites left Mar- burg in Oct., 1547. For a whOe he lectured at Labeck on the prophets, and in 1549-50 published there a long-contemplated work on Messianic prophecy under the title OoUes Verheissungen von Christo Jesu, His reputation as a Hebrew scholar brought him a call to a chair in the University of Rostock, where at different times he held the rec- torate. In 1557 he was made superintendent of Rostock, and as such was phmged into the bitter controversy between the civic authorities and the cleigy, whose champions were Hesshusen and Eggerdes. His liberal interpretation of the laws of the Sabbath again brought upon him the charge of antinomianism, and in 1560 he was glad to abandon the conflict on receiving from Duke Al- bert of Prussia the offer of the presidency of the see of Pomerania, while he also welcomed the new position as an opportunity for bringing to com* pletion his contemplated polyglot Bible. Under leave of absence he proceeded to Witten- berg and there remained to the end of his life, en- enjoying the revenues of his Prussian His life at office until removed by the duke in Wittenberg. 1664. His Biblia Pentapla began to appear at Wittenberg in 1563, and by lfi66 he had published Gen. i.~v., Psalms, Prov- erbs, Isaiah, Malachi, Joel, Zechariah, and Micah. The Hebrew text was presented in very laige type, and beneath each word appeared the transla- tion in Aramaic, Greek, Latin, and German, while passages which he regarded as Messianic were print^ in red. The value of the work is small, however, because of the radical changes which ho made in the text of his versions, and its com- pletion was found impracticable. (G. Kawerau.) BIBLIOGRAPHY: The older literature is indicated and worked over by J. Holler. Ctmbria KUmraia, tt. 187-173. Copen- haCBn. 1744. Of sreat Mnriee is G. T. Strobe!. Neus BeiirAoB '^ LUIeratur, hr. 1, pp. 1-136, Nuzembers. 1703. A short biography by O. Kawerau is in BeiirAoB no- bay- rUeken KvdisnaeBekiehU, iiL 247 aqq.. Erlangen, 1807. For hie life in Erfurt eoneuJt: C. Krauee. Helius Bobanut Hmuum, vol. L. Gotha. 1879; in Miltenbeis. O. Albreeht. Dm «iWfi0«lMdb« OwmmfkU Mitienberg und ihr ertter Pre- dioer, Halle, 1806; in WaltershauMn. C. Pobusk. J. Dradk, in ZeiUdtrift d»B Vereitu fOr IhHrvHfUeke OeBduehie, rii (1800). 211 iqq.; in Maiburs, K. W. H. Hochhuth. T. Thamer und Landgrof PhUipp, in ZHT, 1861. pp. 166 ■qq.; in Roetoek. O. Krabbe, Dm UniveniiiU R6§iock, p. 601, Roetoek, 1864; for the later portion of hie Ufe. J. Voigt. Brie/e dtr berilAmletfea OtUkrien mU Henog Al- ftrtdkl, pp. 216-234, K6nig8beis, 1841; for hie work on the Bible. L. Dieatel. OeBchiehU dM A. T, in der t^riattieken Kirdia, Jena. 1860.

DRACONTIUS, BLOSSIUS AEMILIUS: Christian poet; b. in Africa; flourished in the latter half of the fifth century. His poem in honor of a foreign ruler (possibly the emperor of the East) aroused the anger of the Gothic king Gunthamund (484-496), who confiscated his prop- erty and imprisoned him. He vainly endeavored to regain the royal favor by his elegy Satisfactio; his De laudibus Dei was also written in prison. The latter poem is devoted to the divine creation and preservation and redemption of the world, and to man's love for God. In his youth, or at least before his imprisonment, Dracontius wrote brief secular poems, epics based on Hellenic legends (Hylas, Medea, Raptus Helenae, and Orestis Tra- goedia), two epithalamia, and rhetorical themes {Verba Herculis, Deliberativa Achillis, and Contro- versia de statua viri fortis). The two Christian poems, which breathe a devotional spirit, evince linguistic and metrical skill, and show extensive knowledge of the Bible and of profane literature. Only the first part of the Laudes Dei, the Hexai- meron creationis mundi, was known to Isidore of Seville {De mr. UL^ xxiv.), and this portion was first edited (poorly) by Bishop Eugenius II. of Toledo At the wish of the Visigothic king Chindaswinth (642-649), Eugenius also prepared a wretched edi- tion of the Satief actio. The true Dracontius first became known through Arevalo. K. LEIMBACH.. Bibliography: The beet edition of the Coraiiiia atwors n by F. de Duhn. Leipeic. 1873; of the Canmma, indodiiic the SoUafaetio, by F. Arevak>, Room. 1791. The tfem- iMMToiw ed. J. B. Garpeov, appeared Hefanstadt. 1794; the Rapbu Hdanm ie in the ^ppendir ad opera Ma, bjr A. Mai, Rome. 1871; the Orarim Traoadia, ed. R. IViper, Wratialar, 1875. Consult : C. Roasbeis, in Draamin eanmna minora, Stade, 1878; idem, MaieHaUen n nnem Commantar Hber dia OroUi§ tragmHa, Hildesheim, 1888- 1880: W S. Teuffel, OatchidUt dtr r&mioeken Litteralur. ed. L. Sehwabe. pp. 1220-24, Freibiiis, 1886; J. B. Fitfa. Analoda aaera el dauica, i. 176-180. Ferie. 1888; W. Meyer, in Sitaunatberiehia der Berliner Akademit, 18BQ, pp. 257-296; DCB, i. 906-907 DRAEHDORFy drte'dorf, JOHANNES: German Reformer; b. at Schlieben (30 m. s.e. of Witten- berg) 1390; burned at the stake at Heidelberg Feb. 17, 1426. He was of noble descent, and was educated at Dresden by the magistri Peter and Frederick. He completed his studies at the uni- versities of Prague and Leipsic, and in 1417 was ordained to the priesthood in Bohemia. He trav- ersed middle and southern Germany as an itiner- ant preacher subsequent to 1421, and at Speyer ooUaborated with the school-director Peter Tur- now of Tolkemit on a manifesto in which he ve- hemently assailed the abuse of excommunication and the temporal power of the clergy. In 1424, when the imperial city of Weinsberg was put under ban and interdict, Dr&ndorf endeavored to incite the city and its allies to open rebellion against ecclesiastical control. The municipal council in- vited him to visit the city, but he was arrested by the elector palatine Louis III., and in Feb., 1426, was brought before the Inquisition at Heidel- bei:g. He frankly acknowledged that he held to the Utraquistic doctrine of the communion in- dulgences, and that he was opposed to the taking of oaths, to the mass, the doctrine of the infalli- bility of the councils, the temporal jurisdiction and power of the clergy, papal primacy, the mendicant orders, excommunication, and the like. His relig- ious system seems to have been the result of a combination of Waldensian, Wyclifite, and Tabor- istic elements. Herman Haupt. Bibliography: J. E. Kapp, Kieine NacMeeB . . , xvr Er- Utuieruno der Reformaiumt-Geaehitkie niUdidier I/Hhm- den, Ui. 1-60, Leipsio, 1790; KnimmeU in TSK, xlii (1869). 130-144: H. Haupt. HuaeHiaehe PrvpaooMia t« DeuUehlani, in Hiatorieehea TaechenbucK wries 6, m 26a-266; idem. Wakteneerthum und /nguuifMrn tm SSd- 6eUidien Deutaddand, pp. 68-71, Freiburs. 1890; idem. in Zeitadirift fUr die OeaAidUa dea Oberrheine, new feriei, XT. 479 sqq.