THE NEW
HAFF-HERZOG
The victory of the Roman party at the Diet of Regensburg, 1576, led to new oppressions of the Protestants. The still remaining Protestant preachers were driven away; the churches were forcibly withdrawn from Protestant worship and were consecrated anew; the people were forced to attend mass with the aid of the electoral officers and their troops. As time passed, indeed, it happened again and again that upon withdrawal of the temporal power the Roman clergy who had been introduced by force were at once expelled, while parsonages and churches ajjain were occupied by the returning Protestant preachers. In spite of all their prospective advantages, the number of converts remained very small; where no Protestant service could be longer observed, the people got along without spiritual provision entirely or traveled for mUes to take part in secret worship or in Protestant worship still tolerated for want of repressive power. The elector's arrangement, however, was enforced by the sanction of the emperor Rudolph, who admonished the Council of Duderstadt to obey the elector; nor did the intervention of Protestant electors have any effect.
WTien Daniel died in 1582 very little had been gained for the Roman Church. The Roman clergy, to be sure, were everywhere present; divine service, baptisms, marriages, and burials were enforced according to Roman rite; but the people at large remained almost solidly loyal to 3. The the Protestant faith. In only one
Results, place, perhaps, was a somewhat firmer basis gained for the Counterreformation. A Jesuit school had been opened in Heiligenstadt in 157.5; in 1581 a well-endowed college with seven alumni scholarships was erected by the elector; and the neighboring Evangelical peasants had to contribute bond-service thereto. The school at first attracted more scholars from the surrounding districts than from the Eichsfeld itself; but the scholastic festivities, with their cleverly chosen allurements, the public presentation of Biblical dramas, in the course of time won candidates for instruction from the home town and country as well. The Jesuits were never discouraged by the failure of their plans or intimidated by the odium exhibited against them.
Daniel's successor, Wolfgang of Dalberg (1582- 1601), continued the work already begun; the same coercive measures with their merely momentary results were applied over and over again, while all complaints and petitions of the knighthood met with the same negative answer. The knighthood proper, however, were now allowed the liberty of Protestant worship behind closed doors, though not for their dependent subjects. At the beginning of the Thirty Years' War (1618) conditions had changed somewhat; the Jesuit school in Heiligenstadt had gratlually exerted its 4. Events influence; this town had again be- After come predominantly Roman Catholic,
Daniel's and in like manner throughout the Death. district the Protestants had been driven back. In Duderstadt alone there still persisted a secret band of Protestants who remained steadfast through all the military
oppressions, and eventually secured their right of existence. During the first period of the war the quartering of imperial troops and Tilly's soldiers was one means employed to distress the Protestants and bring them into subjection; subsequently there came respites of better times with the Swedish troops. It was decreed at the Peace of Westphalia (1648) that the status of Jan. 1, 1624, should be in force with respect to church affairs— a ruling not exactly favorable to the Protestants. Public Protestant worship, however, was allowed in Duderstadt, and a dozen noble parishes received freedom of religious practise by the terms of the Peace. Oppression of the Protestants at the hands of electoral officers, however, did not cease till the termination of the electoral state of Mainz and the incorporation of the Eichsfeld into the kingdom of Prussia. Walter Goetz.
Bibliography: N. Serarius, Res Moguntiacce, i. 862 sqq., Frankfort, 1722; H. Heppe, Die Restauration des Katholizismus . . . auf dem Eichsfelde, Marburg, 1850; W. Burghard, Die Gegenreformation auf dem Eichsfelde, 1575- 79, vols, i.-ii., ib. 1890-91; L. von Wintzingeroda-Knorr, in Schriften des Vereins fur Reformationsgeschichte, N09. 36, 42, Halle, 1892-93; H. Moritz, Die Wahl Rudolfs II., Marburg, 1895.
DANN, CHRISTIAN ADAM: Lutheran; b. at Tubingen Dec. 24, 1758; d. at Stuttgart Mar. 19, 1837. He was of Huguenot descent, and studied at Balingen, later at the cloister-school at Blaubeuren, and after 1777 in his native city. In 1793 he was called to a deaconry in Gottingen, in 1794 as assistant at St. Leonhard in Stuttgart. In 1812 he was transferred to Oeschingen, a village twelve miles from Tubingen, and in 1817 to Mossingen, near Stuttgart. He was recalled to Stuttgart in 1824, first to the cathedral church, one year later to St. Leonhard, where he preached eleven years to crowded congregations. From his youth he was under the influence of Bengel and Pietism. A strong champion of the ethical demands of the Gospel in the lax times of the Napoleonic wars, he had a deep, stern conviction of sin. Christianity was to him essentially an " institution of pardon, atonement, and compensation." The Christ of the Gospels was not only his constant example, but also mediator and redeemer. In the Eucharist he found " the most intimate blessed union with Christ." He wrote a large number of occasional tracts on various subjects — among the rest against cruelly to animals and vivisection. With Rieger he founded in 1811 the charity organization of Stuttgart. He labored long for a revision of the hymnal, which finally appeared, five years after his death; it contains the most beautiful of his hymns, " Gekreuzigter, zu deinen Ftissen!"
Bibliography; Denkmal der Liehe fiir den vollendeten C. '■ ■ Dann, Stuttgart, 1837; A. Knapp, in Gesammelte Werke, vol. ii., ib. 1875; Der Christenhote, 1 (1880), 204.
DANNHAUER, JOHANN CONRAD: Lutheran teacher of Spener; b. at Kondringen (10 m. n. of Freiburg) Mar. 24, 1603; d. at Strasburg Nov. 7, 1666. He began his education in the gymnasium at Strasburg and was the master of a thorough plniosophical training before he commenced his theological work in 1621. He continued his .■<Uulies at Marburg, Altorf, and Jena, lecturing at the same