Such, in general terms, and divested of its partisan loring, is the substance of this splendid essay, which Jongs to the same general type of speculation as the ^d or graceful productions of Bossuet, De Maistre, hateaubriand, and Montalembert. But the author's )litical absolutism was a bad inference ftom the somnd jeology of Ws Etta^; and while the direct influence this book is conservative, its ultimate eflRjct doubt- II.— 1 1 1
less was to incraase the atheistle tendency in Europe by confounding Christianity with despotism. See a discriminating essay in The Catholic fForU, April, 1867, art. i ; also BibUotheca Sacra, Oct. 1866, p. 679. A life of Donoso-Cortes was written by Tejada, and is em- braced in the edition of his works.
Donum SuperaddXtum, or Supematnr&ld, a designation of the scholastic doctrine of ** superadd- ed grace" given to Adam, in addition to his natural powers, and which grace he lost by the Fall. Accord- ing to some of the scholastic divines (Scotus Erigena, Bonaventura, etc.), original righteousness (jiutitia originalii) was added to man's natural powers (jpura naturalia) as a donum tuperadditum, Aquinas held (pt. i, qu. 95, art. 9) that man was created in possession of original righteousness, still, however, as a grace su- peradded to his natural powers.
Mdhler thus states the doctrine : ** No finite body can exist in a living moral communion with the deity save by the communion of ihe Holy Spirit. This re- lation of Adam to God, as it exalted liim above human nature, and made him participate in that of God, is hence termed a supernatural gift of grace, siqieradded to the endowments of nature. This is not merely a private opinion of theologians, but a dogma" {Syn^bot- ism, bk. i, pt. i, § 1, N. Y. 1844, 8vo ; see also the Co/e- chimug Bomanui, i, 2, 19 ; Bellarmin, Gratia primi homimSy 2 ; citations in Winer, Comparat, DartteUung, 4). Dr. J. H. Newman, while yet in the Church of England, taught this doctrine : ** What Adam lost in sinning was a supernatural endowment" {Lectures on JustificaUony 177); so also archdeacon Wilberforce: ** The likeness of God must have been some divine presence superadded to primitive nature (J)n Incar* nation, p. 71, London edit.). The Roman Church fur- ther holds that this supernatural presence is restored by baptism, so that a baptized person stands in the condition of Adam before the Fall. If he goes astray, he is to be restored by confession, absolution, and the sacrament of penance. See Bird, Sacramental System (London, 1854), § 4; Hagenbach, History of Doctrines (Smith's edit), § 175, 245 ; Jackson, Works, ix, 8 (Ox- ford); Neander, History of Dogma* (Bohn's edit), ii, 654. See Image op God ; Sin, Original.
DooUttel (or D00LITTL.E), Thomas, M.A., a Nonconformist divine, was bom at Elidderminster, Enghmd, in 1680; was educated at Pembroke Hall, Cambridge, and became minister of St. Alphage, Lon- don. Ejected in 1662, he taught school in Moorfields, and afterwards at Woodford Bridge. Returning to London after the plague, he had a meeting-house built in Monkwell Street, London, where he continued his ministry (with some interruptions flx>m persecution) until his death, May 24, 1707. His writings became very popular ; the principal are, A Treatise concerning the Lord's Supper (Lond. 9th edit 1675, 12mo):— Zx>ve to CJirist necessary to Esccqie the Curse at hu coming (London, 1830, 18mo) : — Captives bound in Chains made free by Christ (on Isa. Ixi, 1):— 4 Rdnthe for Sin (1678):— il complete Body ofDivimty (1728, fol.), etc. — Darling, Pydopadia BibUographica, i, 945 ; Calamy, Nonconformists' Memorial, i, 80 (ed. of 1778).
Door (usually hb*!, da^leth, strictly the valve or part that swings on the hinges ; while nr.fi, pe'ihach, designates the entrance or door-way; ^?iz3, sha'ar, is rather a gale ; Gr. ^pd). From a comparison of vari- ous passages of Scripture, we learn that anciently doors were suspended and moved by means of pivots of wood, which projected from the ends of the two folds, both above and below. The upper pivots, which were the longest, were inserted in sockets sufficiently large to receive them in the lintel; the lower ones were secured in a corresponding manner in the thresh- old. The pivots or axles are called nin'fi, jx><AoM^ ; the sockets in which they are inserted, D'^'^'^SS, tArvn'
DOOR
866
DOOR
(Pror. lavly 14). Doors were festened by a lock (Cant V, 6), or by a bar (Judg. xvi, 8; Job xxxviii, 10). Thoee made of iron and bnws were not used ex- oept as a security to the gates of fortified places or re- positories of valuables (Isa. xlv, 2, 8). The lock was nothing more than a wooden slide attached to one of the folds, which entered into a hole in the door-poet, and was secured there by teeth cut into it, or catches. Two strings passed through an orifice leading to the external side of the door. A man going out, by the aid of one of these strings moved the slide into its place in the post, where it was so fastened among the teeth, or catches, as not to be drawn back. The one coming in, who wished to unlock, had a wooden key, suflBciently large, and crooked, like a sickle. It was caUed nnB«, miphUuA' (Judg. ui, 25). He thrust the key through the orifice of the door, or key-hole, lifted up the slide so as to extricate it from the catch- es, and, taking hold of the other string, drew it back, and thus entered. • Keys were not made of metal, ex- cept for the rich and powerful, and these were some- times adorned with an ivory handle. A key of this kind, in the days of the Hebrew monarchs, was as- signed to thtf steward of the royal palace as a mark of his office, and he carried it on his shoulder (Isa. xxii, 22). The key-hole was sometimes so large as to id- mit a person's finger through it, and enable him to lift