RELIGIOUS ENCYCLOPEDIA
Darius Daugherty
(where most of them perished in the Inquisition), and the rest found a shelter through the elector in the monastery of Gross Frankenthal, which soon became a flourishing industrial city. As court preacher of the Palatinate Dathenus served in many political missions, and became leader of the foreign congregations. In the cause of union he translated the Heidelberg Catechism and the Psalms of Clement Marot, revised the Confession of Guy de Bres, and composed a liturgy. Recalled to Holland through the compromise of the nobility in 1566, he participated in field-preaching and presided at the synod at Antwerp in May. In 1567 the Inquisition drove him again to the Palatinate, and with the count palatine John Casimir he went as field-preacher to France. In Nov., 1568, he was moderator in Wesel, in 1571 at the Frankenthal debate, in 1577 at the conference at Frankfort. Called to Ghent in 1578, he was imprisoned there for eight months and again driven into exile. Thenceforth he lived as physician at Husum, Stade, Danzig, and Elbing. (F. W. CuNof.)
Bibliography : H. ter Haar, /Specimen historico-theologicum P. Datheni vitam exhibens, Utrecht, 1858; H. Q. Janasen, Petrus Dathenus, Delft, 1872.
DAUB, KARL: German theologian; b. at Cassel Mar. 20, 1765; d. at Heidelberg Nov. 22, 1836. He studied in his native city and at Marburg, where he became privat-docent in 1791, lecturing on philology, philosophy, and theology. Suspected of Kantianism in theology, he was transferred in 1794 to a school at Hanau as professor of philosophy, but in the following year was called to Heidelberg as professor of theology. His position was primarily Kantian, and in this spirit he wrote his Lehrbuch der Katechetik (Heidelberg, 1801), insisting on an ethical basis of religion, a sharp distinction between legalistic religion and the religion of reason, an emphasis on the practical import of the Bible, and a rejection of the supernatural. Yet even in this book there are traces of dissatisfaction with the Kantian position, and in the Heidelberger Studien, which he edited in collaboration with Georg Friedrich Creuzer after 1805, he acknowledged his conversion to the principles of ScheUing. He now regarded religion as purely objective, and assuming distinct forms according to racial and individual characteristics. Christianity is a folkreligion, represented on the side of cult by Roman Catholicism, and on the side of doctrine by Protestantism; any unification of these two elements into a single Church would lead, in his opinion, to the destruction of the German nation. This change of view is fully developed in his Theologumena (1806) and Einleitung in das Studium der Dogmatik (1810). Rejecting both supernaturalism and rationalism, he assumed a speculative basis, implying by this term that the concept of God must form the foundation, while religion is the revelation of God in the soul of man, and attains perfection only in Christianity. Since, from his premises. Daub could assume no origin of the world from God as separate from the divinity, he was obliged to define the universe as having only the appearance of being. Creation was construed, in Platonic fashion, as the fall, and the Atonement was, accordingly, the recon-
ciliation of the world to God, a process which was metaphysical rather than ethical. In his interpretation of the historic Christ Daub regarded the definitions of the Bible and the Church concerning the personality and deeds of Christ as symbohc statements of the general cosmical and metaphysical process, while, on the other hand, the personality and deeds of Jesus of Nazareth were taken as historical and were regarded as the perfection of the concept of incarnation and atonement.
The weak point of Daub's system was his ignoring of the problem of evil, and he was thus led to still another stage of development, which was represented in Judas Ischarioth, oder Betrachtungen uher das BOse im Verhdltniss zum Guten (2 parts, 1816-18), which, in a sense, forms the direct antithesis of his former views. The historical, hitherto practically ignored, now received fuU recognition, and he became obsessed with the concept of evil as a positive factor of destruction to such an extent that he approximated Gnostic dualism. The necessity of reconciling his theory of evil with the tenets of speculative philosophy obliged him to advance the hypothesis that evil is an actual, though false, " miracle," which is opposed by the fivefold positive " miracle " of the primal good in God, his ideational realization in the creation and order of the world, and finally the restoration of good in a world estranged from God through his incarnation and the absolute sinlessness of Christ, the Son of God. With all its eccentricities, this book was the ablest work of its author.
The final position of Daub was strongly Hegelian, and the result of Hegelian speculation and orthodox theology was, in his case, the reincarnation of a medieval scholastic. A long period of literary quiescence followed, until the publication of his Dogmatische Theologie jetziger Zeit (1833), in which he pitilessly revealed the weaknesses of the theology of the time. Extravagantly blamed and as extravagantly praised, the work is marred by the same lack of historic sense and impartiality which detract from the value of his other works. A far more pleasant impression is gained from his Theologische und philosophische Vorlesungen, edited after his death by T. W. Dittenberger and P. C. Marheinecke (7 vols., Berlin, 1838-44), although even these are not altogether free from his characteristic faults. (M. A. LANDEKBRf.) Bibliography: C. Rosenkranz, Erinnerungen an Daub, Berlin, 1837; K. P. Fischer, Versuch einer Charakteristik (F . von Baaders) Theosophie und ihres VerhOltnisaes zuden Systemen Daubs, Erlangen. 1865.
D'AUBIGNE. See Merle d'Aubign^:.
DAUGHERTY, den'er-ti, JEROME: Roman Catholic; b. at Baltimore Mar. 25, 1849. He was educated at Loyola College, Baltimore, and in 1865 was admitted to the Society of Jesus. He studied also at Frederick, Md., and at Woodstock, Md., and in 1872 became a member of the faculty of Georgetown University, where he subsequently continued his theological studies. He taught at St. Francis Xavier's College, New York City (1881-82), and was director of schools at Boston University (1882-84), professor at Loyola College (1884-85), vice-president of Gonzaga College, Washington,
Daut David