RELIGIOUS ENCYCLOPEDIA
Doddridge Boedes
und Gewissensfreiheit (Wismar, 1776); Theologische Abhandlungen iiber den gamen Umjang der Beligion (4 vols., 1777-89); Ueberzeugender Beweis von der wahren Gottheit des Sohnes Gottes (1789).
3, Johann Christoph Doderlein: B. at Windsheim (30 m. n.w. of Nuremberg) Jan. 20, 1745; d. at Jena Dec. 2, 1792. He studied at the University of Altorf, and at the age of twenty-two became deacon in Windsheim. Gaining recognition by his Curce criticce et exegeticce (Altorf, 1770), he received in 1772 a professorship at Altorf, and ten years later was called to Jena. His chief exegetical works were his Esaias (Altorf, 1775) and his translation of Proverbs (1778). His most important book was his Institutio theologioe Christiance (1780), which marks a transition to the modern critical method, since, as he himself said, he took into consideration new interpretations and the results of individual systems of thought with special regard to the requirements of the time, though he did not feel justified in going beyond the Bible or in inventing new doctrines. He likewise urged caution in the choice of arguments, and emphasized the need of quality rather than of quantity in their selection. The same principles were advocated in the Theologische Bibliothek, which he edited at Leipsic from 1780 until his death. (K. R. HAGENBAcnt.)
DOEDES, do-e'des, JACOBUS ISAAK: Dutch theologian; b. at Langerak, a village in the province of South Holland, Nov. 20, 1817; d. at Utrecht Dec. 17, 1897. In the year 1830 he entered the Latin school at Amsterdam, and in 1834 the University of Utrecht, where he founded the lifelong friendship with his fellow student J. J. van Oosterzee. On June 16, 1841, he attained the doctorate, and his thesis, Disseriatio Theologica de Jesu in Vitam reditu (Utrecht, 1841), appeared also in Dutch under the title De Opstanding van onzen Heer Jezus Christus, in hare zekerheid en belangrijkheid voorgesteld (Utrecht, 1844). In 1841 he passed his ministerial examination, and while waiting for a charge he wrote the prize essay Verhandeling over de Tekstkritiek des Nieuwen Verbonds (Haarlem, 1844). In 1843 he was installed pastor at Hall, in the province of Gelderland, and soon after became an editor of the Jaarboeken voor wetenschappelijke Theologie, 10 vols., 1845-54. A study of the subject of baptism and the Lord's Supper led to the writing of De leer van den Doop en het Avondmaal op nieuw onderzocht. I. stuk, Het Avondmaal (Utrecht, 1847). About this time came his encounter with C. W Opzoomer, professor of philosophy at Utrecht, who had taken the field against van Oosterzee in behalf of the "infidel philosophy," contending that " scientific infidelity " must make war upon the " miraculous history of Christ and the dogmas founded upon it." That miracles are impossible is assumed as the starting-point for all investigation. Against such an assumption Doedes contended in Het recht des Christendoms tegenover de wijsbegeerte gehandhaafd (Utrecht, 1847), a work the sober, historic tone of which gained the admiration even of his opponent, who spoke highly of his " clear, intelligent, and tnie language." III.— 30
Tnis apology was partly the cause of his call as pastor to Rotterdam in 1847, where he labored for twelve years with such zeal and success that he is still gratefully remembered. In connection with his pastorate he issued catechetical manuals on the doctrine of salvation and Biblical history which have gone through many large editions and have been translated into the Malayan and the Javanese. Though much occupied m Rotterdam with pastoral work, he yet found time for the sciences, as the Jaarboeken voor wetensch. Theologie bears ample witness. Prof, van Hengel in Leyden attacked in 1847 his doctrine of the Eucharist, to whom Doedes replied in his Aphorismen over de leer des Avondmaals (JWT, 1848, vi. 1). His Exegetische Studien over I Pet. iii, 18^v. 6 {JWT, 1848, vi. 2), a contribution to the Petrine conception of the Lord's death, resurrection, and preaching to the imprisoned spirits, is still worth reading. In 1853, in collaboration with N. Beets and Chantepie de la Saussaye, he edited the periodical Ernst en Vrede. In the period 1849- 1855 he published at Utrecht his Evangeliebode in seven volumes. Besides this he put forth several collections of sermons. As a true Protestant he was drawn into the so-called " April disturbance " of 1852; the tone of Pius IX. in his allocution of March 7, 1853, led him to write De Allocutie van Paus Pius IX. ter aankondiging van het herstel der Bisschoppelijke hierarchic in de Nederlanden, met eene historische toelichting (Utrecht, 1853).
In 1859 he was called to the chair of theology at Utrecht. His inaugural address, Oratio de critica studiose a theologis exercenda (Utrecht, 1859), was bitterly attacked and ridiculed by A. Pierson and the poet P. A. de Genestet, to whom Doedes only sparingly replied one and two years after in the opening addresses Modern of Apostolisch Christendom ? (Utrecht, 1860) and De zoogenaamde Moderne Theologie eenigszins toegelicht (Utrecht, 1861). He characterized the liberty of teaching in the Church as an ecclesiastical absurdity which would lead only to the enslaving of the Church. Against his colleague C. W. Opzoomer he defended the position that choice must be made between a consistent naturalistic philosophy and the Gospel, and that choice of the first leads to an irreconcilable warfare with the latter {Oud en Niew I De lens der Christelijk-orthodoxe Theologie, Utrecht, 1865). The best commentary to his work as a professor is found in the presence of his pupils in chairs of New Testament exegesis — van Manen in Leyden, Baljon in Utrecht, van Rhijn in Groningen, and Brandt in Amsterdam. He wrote a number of handbooks for academic use: Hermeneutiek voor de Schriften des N. Verbonds (Utrecht, 1866; translated into English from the 2d ed. by G. W- Stegmann, Jr., Edinburgh, 1867); Inleiding tot de Leer van God (Utrecht, 1870; 2d ed., 1880); De Leer van God (Utrecht, 1871); Encyclopedia der Christelijke Theologie (Utrecht, 1876 ; 2d ed. ,1883). His standard work, written with much sagacity and fairness, is De Nederl. Geloofsbelydenis en de Heidelbergsche Katechismus, als belydenisschriften der Ned. Herv. Kerk in de 19^ Eeuw, getoetst en beoordeeld (2 vols., Utrecht, 1880-81). This work brought him into