THE NEW SCHAFF-HERZOG
conflict with Dr. A. Kuyper. Of surpassing interest are the recollections of a rich and favored long life which he gives in his 1843-1893 Biografische Herinneringen (Utrecht, 1894).
(S. D. VAN Veen.) Bibliogbapht: Besides the autobiography, ut sup., valuable material may be found in A. W. Bronsfeld, Een theologisch Klaverblad, Rotterdam, 1897; J. M. S. Baljon, in Stemmen voor Waarheid en Vrede, Feb., 1898.
DO'EG : An Edomitic servant of Saul, who witnessed David's interview with Ahimelech (I Sam. xxi. 7), and later betrayed the priest (I Sam. xxii. 9-10). The infuriated king sent for the accused and his fellow priests and ordered their slaughter. As Saul's body-guard hesitated, Doeg, at the king's order, murdered the eighty-five priests (Septuagint, " 305 "; Josephus, Ant., VI. xii. 6, " 385 "). Saul (or Doeg) then annihilated the priestly city Nob, Abiathar alone escaping to David (I Sam. xxii. 11-23). That Doeg, though an Edomite, is found among Saul's servants has numerous analogies in history (II Sam. xi. 3, xxiii. 37; I Chron. xi. 46, xxvii. 30-31). According to I Sam. xxi. 7, Doeg was at Nob, " detained before Yahweh "; of the surmises aiming to explain his detention— for the keeping of a vow, for concealment (contradicted by xxii. 22), as a recent proselyte, or for levitical uncleanness — Hitzig's {Begriff der Kritik, Heidelberg, 1831, 82) is best, viz., that Doeg had been quarantined for suspected leprosy (cf. Lev. xiii. 1 sqq.). In I Sam. xxi. 7 Doeg is called "the chief est of Saul's herdsmen"; as this expression in the Hebrew is very strange, and the Septuagint seems to foUow a different text (also in xxii. 9), Graetz's proposal may be right — to read " runners " (harazim) for " herdsmen " {haro'im ; cf. WeUhausen, Text der Biicher Samuelis, Gottingen, 1871, 125). Psalm lii. refers to the betrayal of Doeg, according to the superscription; but it is not certain that the superscriptions rest on old tradition; they are now generally regarded as an accommodation to the text of Samuel. (E. Kautzsch.)
DOELLINGER, JOHANN JOSEF IGNAZ VON.
Youth and Education (| 1).
Early Labors as a Professor (§ 2).
Activities as Catholic Apologist (§ 3).
Beginnings of Break with Rome (§ 4).
Position upon the Temporal Power (§ 5).
Widening of Breach with Rome (§ 6).
The Vatican Council. His Excommunication {§ 7).
Relations with Old Catholics {§ 8).
Gradual Retirement (§ 9).
Final View of Reformation (§ 10).
Johann Josef Ignaz von Dollinger, church historian and leader of the Old Catholic movement, was born at Bamberg Feb. 28, 1799; d. at Munich Jan. 10, 1890. He entered the University of Wiirzburg in 1816 and devoted himself to the study of history, philology, and the natural sciences, chiefly botany, mineralogy, and entomology; the lastnamed science he foUowed in exhaust- I. Youth ive fashion for quite thirty years, and In 1817 he chose the priesthood as a Education. [)rofession, influenced by the converts Eckhart, Werner, Sehlegel, Stolberg, and Wirikelman. In the summer of 1818 he continued his studies under the theological faculty of
Wiirzburg. Out of deference to his father's wishes he took up the study of law at Wiirzburg in 1819, but he resumed his theological studies at Bamberg in the autumn of 1820 and continued there untU Easter, 1822. On Mar. 22, 1822, he was ordained priest. His ideal of life at this time was not a professorship, but a rural pastorate with sufficient income for the formation of a library and with opportunity for study. Accordingly, in November he went as chaplain to Marktscheinfeld in Mittelfranken.
In Nov., 1823, he was chosen professor of church history and ecclesiastical law in the lyceum of Aschaflenburg. Here originated his
2. Early first work. Die Eucharistie in den drei Labors ersten J ahrhunderten (Mainz, 1826), as a still considered a model treatise. On Professor, account of it he was honored with a doctorate of theology by the faculty at Landshut. In the autumn of 1826 he was called to a professorship of church history and ecclesiastical law at the newly opened University of Munich. Here he became intimate with Franz von Baader, and in 1827 made also the acquaintance of Gorres. Both Baader and Gorres believing that a publication for the promotion of Roman Catholic interests was a necessity, Dollinger was drawn into journalistic activity. A little later, he devoted himself again to his church history, portions of which appeared from 1833 to 1838 (Eng. transl., A History of the Church, 4 vols., London, 1840-42). In 1836 he visited England. His relations with that country, for which he had the greatest sympathy, never ceased. Year after year he had a colony of young English students under his own roof. In 1837 he became chief librarian of the University, and in 1838, as newly installed member of the Academy of Sciences, he delivered the opening address on Muhammed's Religion (published at Regensburg, 1838). About this time be began to gather material for a history of the heresies of the Middle Ages, for which he made journeys to HoUand, Belgium, and France.
When in 1838 King Ludwig I. ordered all soldiers to kneel before the host the Protestants sought exemption for themselves on conscientious grounds. The king, however, stood firm, maintaining that the bending of the knee was merely a military act.
Dollinger published articles on the 3. Activities question, at first anonymously, which as called forth sharp replies from the Catholic Protestants and were not altogether ac- Apologist. ceptable to the Roman Catholics (see Kneeling Controversy in Bavaria). His work on the Reformation (Die Reformation, ihre innere Entwicklung und ihre Wirkungen, 3 vols., Regensburg, 1846-48) received little attention in the stormy years of 1847-48. In 1853 he published at Regensburg Hippolytus und Kallistus (Eng. transl., Edinburgh, 1876). Dollinger was considered in these years an Ultramontane, but he himself expressed himself publicly against such a characterization. And, indeed, he was right, if one understands by Ultramontanism the Jesuitical system. That system he never learned.