THE NEW SCHAFF-HERZOG
him in Rome, so that ah^ady he was called a heretic. Bishop Ketteler of Mainz, and other bishops of the minority, in an open letter addressed to him begged of him to keep silent. He complied and on July 18, 1870, the personal infallibility of the pope and his imiversal episcopacy were declared an article of faith. DoUinger declined to give up what he had hitherto taught, and on Apr. 18, 1871, Archbishop Scherr, himself an opponent in the Coimcil of infallibility, caused his excommunication to be declared from the Chancel. DsUinger acknowledged the fact of excommimication, but pronounced it unrighteous and therefore futile. He considered himself and his associates as stUl Roman CathoUcs. He opposed the organization of a separate church, but soon threw in his lot with the Old Catholics (q.v.).
It now became clear to DoUinger that the Roman Church could not possibly be the Catholic one as conceived by Christ and described by
8. Relations St. Paul. The very highest aim of with Old Christlike development was to imite CathoUcs. the now divided Christian communions. These thoughts had been long
harbored by DoUinger, and he had already given public expression to them. With some of his Old CathoUc friends he now elaborated them in seven lectures upon the Wiedervereinigung der chrisUichen Kirche (pubUshed in EngUsh, Lectures on the Reunion of the Churches, London, 1872; German, Munich, 1888). He attended the second Old Catholic congress at Cologne in the autumn of 1872, where union conferences were arranged to be held in 1874 and 1875, at Bonn, imder DoUinger's direction. Meantime he waited to see what attitude the church authorities would take. But he soon foimd, as he says, " indolence and poUtical considerations do not permit the church authorities to do anything." However, he comforted himself with the thought that he had at least raised anew the idea of a union of all Christian communions. He took part in aU difficult and weighty questions of the sessions of the Munich Old CathoUcs Committee.
His position at the head of the university, where, at the celebration of its 400th anniversary (1872), he was a shining figure, together with his duties in connection with the Academy of Sci-
9. Gradual -ences made unusual demands upon Retirement, him, so that, graduaUy, his age began
to make itself felt. In 1873 he was appointed president of the academy. He deUvered his academical lectures, spealdng even two months before his death, at the age of ninety, with his accustomed inteUectual and physical vigor concerning the downfaU of the temporal power. But finally he began to retire from activities. With the help of Professor Reusch he pubUshed (Bonn, 1887) an edition of Bellarmine's autobiography, which he had long had in hand, and his Jesuitica under the title, Geschichte der Moralstreitigkeiten in der romisch-katholischen Kirche seit dem sechszehnten Jahrhundert mit Beiirdgen zur Geschichte und Charakteristik des Jesuitenordens (2 vols., NordUngen, 1889); shortly before his death appeared Bei-
trdge zur Sektengeschichte des Mitteldlters (2 vols., Munich, 1890). His Akademische Vortrage were pub- Ushed in 3 vols., Nordlingen, 1888-91 (Eng. transl., Studies in European History : being Academical Addresses, London, 1890; Addresses on Historical and Literary Subjects, 1894 ; and his Kleinere Schriften were edited by Professor Reusch, Stuttgart, 1890).
At last DoUinger understood better how to appreciate Luther, " that titan of the spirituEd world."
When, in 1851, he wrote his sketch of 10. Final Luther he had read only a few of his View of writings. Later he studied them aU, Reforma- and then he modified greatly his fortion. mer judgments. The events of 1870 enabled him to take a stiU deeper view. In an academical lectiu* (1882) on the Reformation he makes this confession: " I must admit that, for a greater portion of my life, what occurred in Germany from 1517 to 1552 was an impenetrable riddle, and, moreover, a subject of sorrow and pain. I saw only the fact of the separation, the two halves of the nation, divided as by the sharp blows of a sword, standing inimical to each other. Since I have examined more closely the history of Rome and of Germany in the Middle Ages, and since the experiences of these later years have so iUumined the subjects of my research, I now beUeve that I understand what was so enigmatical and I adore the ways of Providence, in whose almighty hand the German nation became an instrument — a vessel in the house of God, and not one unto dishonor." (J. Friedrich.)
Bibliography: Lives are by J. Friedrich, 3 vols., Miinich, 1899-1901; E. Melzer, Danzig, 1889; Louise von Kobell, Munich, 1891; idem. Eng. transl., DoUinger's Conversations, London, 1892; E. Michael, Innsbruck, 1894. Consult also the literature cited under Old Catholics and Vatican Council.
DOERHOLT, BERNHARD: Roman CathoUc; b. at Bockum Jan. 23, 1851. He studied at Innsbruck (1871-72), Mtinster (1872-76), and Rome (1876-79), and in 1892 became privat-docent for dogmatic theology at Mtinster. Since 1899 he has been associate professor of the same subject, and has written Lehre von der Genugtuung Christi (Paderborn, 1891); Entuncklung des Dogmas und der Fortschritt in der Theologie (Munster, 1892); and Das Taufsymbolwn der alien Kirche nach Ursprung und Entwicklung (Paderborn, 1898).
DOGGETT, LAURENCE LOCKE: Congregationalist; b. at Manchester, la., Dec. 22, 1864. He studied at Oberiin College (B.A., 1886), OberUn Theological Seminary (B.D., 1890), and the universities of Beriin (1893-94) and Leipsic (1895). He entered Y. M. C. A. work, and was assistant State secretary for Ohio 1890-93 and State secretary 1895-96. Since 1896 he has been president of the International Young Men's Christian Association Training School at Springfield, Mass. He has written History of the Young Men's Christian AssocicUion (vol. i.. New York, 1896); History of the Boston Young Men's Christian Association (Boston, 1891); and Life of Robert R. McBumey (Cleveland, O., 1902).