THE NEW SCHAFF-HERZOG
Presupposing the actuality of an intermediate state, a great number of theologians have proclaimed this sermon of sah'ation on the part of Christ as an essential factor by means of which the universality of Christianity is realized. But in recent times the descent into Hades is treated with great reservation, if not entirely passed over.
In looking back upon the doctrine of the descent, we find that from the standpoint of the New Testament, as well as from that of the his- 4. Conclu- tory of dogma, two distinct features sion. stand in the foreground — the sojourn of Christ in Hades and the triumph over the powers of hell. The sentence of the Apostles' Creed, descendit ad inferos, relates primarily only to the former. If it is desired to connect, a certain acti\-ity with Christ's sojourn, one may believe with the old Church that he carried life and salvation to the believers in Hades. But in so far as Hades, from which the patriarchs were to be delivered, was under the dominion of Satan, the prince of darkness was to be conquered, and this idea came to the foreground, since the interest in the fate of the patriarchs and pious men of pre- Christian times gradually diminished and the expression inferi became in the course of time in popular as well as theological representation the place of the damned and evil spirits. Finally, inasmuch as the assumption of a sermon of salvation to all deceased persons in the intermediate state is based upon the very questionable interpretation of a single Bible text and can hardly be harmonized with other passages (II Cor. v. 10; Gal. vi. 8; Rom. ii. 6; etc.), it is unjustly considered indispensable for the maintenance of the principle of divine justice and love; for the belief that God gives all men somehow an opportunity to obtain full salvation in Christ is independent of the definite way in which some think it is realized.
(M. Lauterburg.) Bibliography: J. A. Dietelmayer, Historia dogmatica de descensu Christi ad inferos, Nuremberg, 1741; E. Guder, Lehre von der Erscheinung Christi unter den Todten, Bern, 1852; A. Schweizer, Hinabgefahren zur Hiille, als Mythus, Zurich, 1868; C. Hodge, Theology, ii. 616-621, New York, 1871; F. Huidekoper, The Belief of the First Three Centuries Concerning Christ's Mission to the Underworld, ib. 1876; E. H. Plumptre, The Spirits in Prison, ib. 1885; C. H. H. Wright, Biblical Essays: St. Peter's Spirits in Prison, Edinburgh, 1886; J. M. Usteri, Hinabgefahren zur H olle, Zurich, 1886; F. Spitta, Christi Predigt an die Geister. Gottingen, 1890; Briney, in Christian Quarterly Review, 1897; C. Brustow, La Descente du Christ aux enfers. Pans, 1897; A. C. McGiffert, The Apostles' creed pp 193 sqq., 1902; Schaff, Creeds, i. 14-23; the commentaries on I Pet. iii. 19-22 and iv. 6; Rufinus, Commentanus in Symbolum Apostolorum. Later text with notes by C. \\hitaker, 3d ed., London, 1908; and the literature under Apostles' Creed.
DESERT, CHURCH OF THE. See Camisards; Court, Antoine; Huguenots; Rabaut, Paul.
DES MARETS, de ma"re' (MARESIUS) , SAMUEL :
Representative of the Reformed polemic orthodoxy; b. at Oisemont (75 m. n.n.w. of Paris) Picardy, Aug. 9, 1599; d. at Groningen May 18^ 1673. He studied in Paris, in Saumur under Gomarus, and in Geneva at the time of the Synod of port. He was ordained in 1620, and preached at Laon until a controversy with Roman Catholic
missionaries, which led to an attack on his life (1624), forced him to leave. He became professor at Sedan (1625), pastor at Maestricht (1632), pastor and professor at Bois-le-Duc (1636), and at Groningen (1643), where he won a reputation that led to calls to Saumur, Marburg, Lausanne, and Leyden. He wrote more than one hundred works, including a Systhema theologim (Groningen, 1645; 4th and best ed., 1673, with an appendix giving a list of his writings), worked out in scholastic fashion, which was much used as a text-book. But his literaiy activity was chiefly polemical — against Roman Catholics, Socinians, Arminians, Amyraldism as represented by Dallseus, Chiliasm, etc.
(S. D. VAN Veen.)
DESSERVANT. See Chaplain.
DESUBAS, dS"su"ba' See Majal, Mathieu.
DETERMINISM: The common name for all theories of the human will which represent it as absolutely determined by motives which lie entirely outside of it, thereby reducing its freedom to a mere delusion. There is a dogmatic determinism, which, in order to glorify the majesty of God, excludes all other causality from human action but God himself (Luther, De servo arhitrio); and there is a philosophical determinism, which explains all human actions as results of surrounding circumstances (La Mettrie; many modern socalled " social reformers "). There is a fatalistic determinism, which places God himself in the grip of an iron necessity (the ancient idea of Nemesis, Islam); and there is a pantheistic determinism, which makes even the faintest gleam of human freedom vanish into the darkness of a natural process (the Hindus, Stoicism, Spinoza). One of the most interesting forms under which determinism has appeared in theology is that which it received from Schleiermacher and his school. See Will.
DEUSDEDIT, d6"us-de'dit: The name of three men who figure in church history.
1. Pope 615-618. He was a Roman, chosen pope after the death of Boniface IV., 615, and consecrated Oct. 19. He died Nov. 8, 618. Nothing is known of his activity; miracles and spurious decretals are attributed to him, and he is honored as a saint on Nov. 8.
Bibliography: Liber pontificalis, ed. Duchesne, i., pp. cclvi , 319, Paris, 1886; ed. Mommsen, in MGH, Gest. pont Rom., i. 166-167, Berlin, 1898.
2. Sixth archbishop of Canterbury and the first of English origin; d. at Canterbury July 14, 664. He was a West Saxon whose native name was Frithona, and succeeded Honorius as archbishop after an interval of a year and a half, being consecrated by Ithamar, bishop of Rochester, Mar. 26, 655. The insignificance of Canterbury in his time is shown by the fact that he consecrated only one English bishop (Damian, successor of Ithamar at Rochester); all others were consecrated abroad or by Celtic bishops. He was not present at the Synod of Whitby, and no mention is made of any one to represent him there. After his death the see remained vacant for some time.
RELIGIOUS ENCYCLOPEDIA Descent of Christ into Hell
Bibliography: The Vita by Gozalin is given in part in ASB, July, iv. 48-50. Consult: Bede, Hist, eccl., iii. 20, 29, iv. 1; Haddan and Stubbs, Councils, iii. 99-113; DNB, xiv. 422.
3. Cardinal; d. about 1099. Of his earlier life it is related merely that he was once a monk in Todi. At the Roman November synod of 1078 he belonged to the clerics in the circle of Gregory VII. who agreed with Berengar of Tours. He is said to have been in Spain as legate of this pope; he was certainly in Germany, perhaps in the same capacity. It was probably also under Gregory VII. that he became a cardinal. The significance of Deusdedit lies primarily in his literary achievements on behalf of the Gregorian party. His Liber canonum, doubtless suggested by Gregory VII., was completed in 1087 (ed. P. Martinucci, Venice, 1869, and recently republished with detailed investigations by V W. von Glanvell, Die Kanonensammlung des Kardinals Deusdedit, Paderborn, 1905). Deusdedit participated in the public questions of his time by composing in 1097 the Libellus contra invasores et symoniacos {MGH, Lihelli de lite, ii., 1892, 300 ff.), important for its treatment of simony, investiture, and the value of sacraments administered by simoniac priests. Probably he is the author also of the so-called Dictatus papcB Gregorii VII. {Gregorii VII. Reg., II. 65a). [Mann, Popes, i. 304, calls him " the best of the eleventh-century canonists."]
Carl Mirbt.
Bibliography: W von Giesebrecht, Miinchener Historisches Jahrbuch, 1866; E. Sackur, Neues Archiv fUr die iiltere deutsche Geschichtskunde, xvi., xviii.; C. Mirbt, Die Puhlizistik im Zeitalter Gregors VII., Leipsio, 1894; W. Martens, Gregor VII., ib. 1894; G. Buschbell, Die professiones fidei der Pdpste, Miinster, 1896.
DEUTERONOMY. See Hexateuch.
DEUTSCH, deich, SAMUEL MARTIN: German Protestant; b. at Warsaw, Poland, Feb. 19, 1837- He studied at Erlangen and Rostock (Ph.D., 1857), and, after being for many years instructor in a gymnasium in Berlin, was appointed in 1885 associate professor of church history in the university of the same city. He has written Die Lehre des Ambrosius von Siinde und Sundentilgung (Berlin, 1867); Drei Aktenstiicke zur Geschichte des Donatismus (1875); Der Synode von Sens {11 41) und die V erurteilung Abalards (1880); and Peter Abiilard, ein kritischer Theolog des zwolften Jahrhunderts (Leipsic, 1883). He edited K. R. Hagenbach's Leitfaden zum Religionsunterricht from the sixth to the ninth edition (Leipsic, 1881-1905).
DEUTSCHMANN, JOHANN: Lutheran theologian; b. at Juterbogk (27 m. s. of Potsdam) Aug. 10, 1625; d. at Wittenberg Aug. 12, 1706. In 1657 he became extraordinary professor, and in 1662 ordinary professor at Wittenberg. During the syncretistic and pietistic controversies he represented the extreme orthodox Lutheranism; and opposed especially the younger Calixtus and the theology of the pietists. Against Spener, the leader of the pietists, he charged no less than 263 heresies. Being the son-in-law of the orthodox professor Calovius, he used the weak man as a blind tool in his hand. To his scientific fancies
belonged the development of the so-called Theologia paradisiaca, i.e., that Adam, the patriarchs, and the whole Old Testament agreed with the Augsburg Confession and Formulas of Concord. To prove this, he pubhshed an Antiquissima theologia positiva primi theologi Adami, a Symbolum apostolicum Adami; and Der christlutherischen Kirche Prediger—Beicht und Beichtstuhl von dem grossen J ehova-Elohim im Paradiese gestiftet.
Paul Tschackert.
Bibliography: M. Ranfft, Leben der chursdchsischen Gottesgelehrten, i. 243, Leipsic, 1742; ADB, v. 93.
DEVAY, MATYAS BIRO: Hungarian Reformer; b. about 1500 at Deva (140 m. n.e. of Belgrade), Transylvania; d. perhaps 1545 in Debreczin. Where he received his earlier education is unknown; some Hungarian authors call him a pupil of Grynajus at Ofen. Hungarian students of Transylvania at this time usually visited the University of Cracow, and Devay with his fellow Reformer KAlmdncsehi is matriculated there for the winter semester of 1523. On his return from Cracow two years later, he joined a monastic order, and is found in 1527 a zealous Roman Catholic priest, on the estate of Stephan Tomory. By this time the Reformation had made great progress in Hungary. Devay was won over and went to Wittenberg to arm himself for its defense and propagation, and studied at the university for a year and a half, during which time he had free board and lodging with Luther. Returning well recommended by the great Reformers, he appears in the spring of 1531 in Ofen-Buda as minister of its LIungarian congregation, spreading the Reformation. He then wrote his De sanctorum dormitione, against the invocation of the saints, and fifty-two propositions in defense of the Reformation. As Hungary had no printing-press, the tracts circulated only in manuscript, and their contents are known only through his polemic works published later in other countries. Before the end of the same year he was called to Kaschau (Kassa) as preacher. Here his zeal for the Reformation aroused the wrath of the Roman clergy, and Thomas Szalahazy, bishop of Erlau, arrested him on higher orders, Nov. 6, 1531. Though the citizens resisted his arrest, he was imprisoned, first in Likava, then in Presburg, finally in Vienna. Here he suffered much, and was several times examined before the bitterest enemy of the Reformation, Bishop Faber. Released, he went again to Ofen, then under Ferdinand's rival John Zapolya, but his zeal led him into captivity, 1534-35. From Ofen he went under the protection of Count NAdasdy, a rich Hungarian magnate and an open and active Reformer, to Sarvar, where he used the count's splendid library in the composition of his Latin polemic treatises. Gregory Szegedy, provincial of the Franciscans in Hungary, a chief persecutor of Protestants, finally fulfilled his threat and replied to Devay's tracts, already mentioned, under the title Censurce Fratris Gregorii Zegedini, O. F., in proposi Hones erroneas Matthim Devay (Vienna, 1535). Devay at once set