THE NEW SCHAFF-HERZOG
D. C. (1SS5-89), professor at the College of the Holy Ci-oss, Worcester, Mass. (1889-1900), and assistant to the provincial of the Society of Jesus at New York (1900-01). In 1901-05 he was president of Georgetown University, chancellor at Fordham University 1905-07, and professor of mathematics at Woodstock College since 1907.
DAUT, JOHANN MAXIMILIAN: German mystic; the date and locality of his birth and death are unknown (c. 1690-1737). A journeyman shoemaker of Frankfort, he belongs in the line of visionaries who at the beginning of the eighteenth century declared an impending judgment. At the command of God, as he declared, he published in
1710 his Helle Donner'posaune, and also, according to some, a French version, wherein he predicted woes especially for Frankfort and threatened the empire and other countries with destruction, from which only a little flock, after the conversion of the Turks, Jews, and heathen, were to escape to celebrate the " marriage-feast of the Lamb." His invectives were especially severe against the Lutheran clergy. Driven from Frankfort, he went in
1711 with a certain Boomen to the mystic Ueberfeldt in Leyden. With him he soon quarreled and wrote also against him, calling his party " Judas brethren," but later he became reconciled, having his home at Schwarzenau in Wittgenstein. At Giengen on the Brenz and at Geislingen, near Ulm, he and Tennhardt, a wig-maker, gained so great a following among the peasantry that the council of Ulm, Sept. 19, 1712, issued an edict against them. The account of his conversion given by Johann Friek is in error. To his writings belong the Geistliche Betrachtungen (1711), full of chiliastic and mystic ideas, and the Harmonie der Zeiten und T]'er/;e Gottes. About 1735 he revoked his Donner- 'posaune. (A. Hauck.)
Bibliography: J. G. Walch, Einleiiung in die Religions- Streitigkeiten, ii. 794, v. 1051, Jena, 1733-36; C. M. Pfaff, Introductio in historiam theologim . , ii. 372, Tiibingen, 1720; Burger, Exercitatio de sutoribus fanatids, Leipsic, 1730.
DAVENPORT, CHRISTOPHER: English Roman Catholic; b. in Coventry, Warwickshire, 1598; d. in London May 31, 1680. At the age of fifteen, with his elder brother, John (q.v.), he entered Merton College, Oxford; influenced by a Roman priest, he went to Douai (1615) and Ypres (1617), and joined the Franciscans; he took degrees in divinity at Salamanca. Under the name of Franciscus a Sancta Clara he went to England as a missionary and bec ame chaplain to Queen Henrietta Maria. He devoted himself with some success to the attempt to reconcile the churches of England and Rome and lived on terms of cordial intimacy with many of the Anglican clergy during the reign of Charles I. The civil war caused him to leave England, but only for a short time; he was not molested during the Commonwealth, and at the Restoration was restored to court favor and his position as chaplain to the queen. He was a learned man, of winning manners, and liberal in his views. His chief work was a Paraphraslirn exposilio articulorum conjcysionis Anqlirana (printed first separately and then as an appendix to a volume called Deux, natura,
(jnitia, Lyons, 1034; reprinted with translation, 1865), intended to show that the English articles and Roman doctrine are not essentially antagonistic. A two-volume edition of his works appeared at Douai, 1665-67.
Bibliography: A. ii Wood, Athenas Oxonienses, ed. P. Bliss, vol. iii., 4 vols., London, 1813-20; J. Gillow, Bibliographical Dictionary of English Catholics, ii. 24-28, London (1885); DNB, xiv. 108-109.
DAVENPORT, JOHN: One of the founders and first minister of the New Haven colony; b. at Coventry, Warwickshire, England, 1597 (baptized Apr. 9); d. in Boston Mar., 1670 (the day of the month is variously given as the ilth, 13th, 15th, and 16th). He was graduated from the University of Oxford (B.A., 1615; M.A. and B.D., 1625); was chaplain at Hilton Castle (12 m. n.e. of Durham) for about six months, 1615-16; went to London, where he became curate of St. Lawrence Jewry, 1619, and vicar of St. Stephen's, Coleman street, 1624. He won great regard by his faithfulness to duty in 1625, when the city was devastated by the plague. In 1626 he joined in a scheme to purchase impropriations (church property in the hands of laymen) and use the profits to maintain ministers in various parts of the kingdom, and was one of twelve feoffees (trustees) entrusted with the care of the funds raised for the purpose. The plan was considered by Laud and others a movement in the interest of non-conformity, suit was brought against the feoffees, and in Feb., 1633, the association was dissolved as ille gal and the impropriations which had been purchased were confiscated. In 1629 Davenport helped to obtain the charter for the Massachusetts Bay colony, gave £50 toward the expense, and his name was first on the committee to draw up instructions for the colonists. He took alarm when Laud (who had long been suspicious of him) was appointed archbishop in 1633, and late in the year went to Holland, where he became copastor with John Paget of the English church in Amsterdam. He did not approve of the baptism of children whose parents were not churchmembers, controversy arose between the two pastors on the subject, and after less than six months Davenport gave up preaching in public, but continued to hold meetings in his house. He returned to England about the beginning of 1637, decided to follow the advice of John Cotton and others to go to New England, and landed in Boston June 2(). He was well received there, but in Apr., 1638, went to Quinnipiac (New Haven), as minister of the new colony. He approved of the provision in its constitution, which was settled in June, 1639, limiting the franchise and eligibility to office to churchmembers, and was one of the " seven pillars of state " who were charged witli the government. In 1642 he declined an invitation to attend the Westminster Assembly, and in 1661 helped to shelter the regicides Whalley and Goffe. The New Haven colony was al isorl )ed in Connecticut in Jan., 1666, contrary to his wishes; and dissatisfaction with his position after the event induced him to accept a call from the First Church in Boston in .September. He was a leader of the opposition to the Half-Way Covenant, and this caused :i split in