THE NEW SCHAFF-HERZOG
pears in H. B. Smith (d. 1877). Next to Edwards he was probably the profoundest theologian that America has produced. He com- 3. Presby- bined the theology of Edwards and terians and ^^yjpj. ^.j^j^ ^Yiai of Schleiermacher, ^*Late*^^" Tholuck, and Neander, and was as Works, much interested in church history as in dogmatics. What is known as the Princeton School, whose most eminent representatives have been Charles Hodge (d. 1878), A. A. Hodge (d. 1SS(3), and B. B. Warfield, as the •' Old School " party, has consistently defended historical Calvinism of the Synod of Dort and the A^'est minster type against all competing types of thought. Union Theological Seminary of New York City is the most prominent representative of the more liberal Presbyterianism. The following works are by Baptists: J. L. Dagg, A Manual of Theology (Charleston, 1857; thoroughly Calvinistic); A. Hovey, Manual of Systematic Theology and Christian Ethics (Boston, 1877; Philadelphia, 1880; moderately Calvinistic, influenced by New England theology and to some extent by German thought); A, H. Strong, Systematic Theology (Rochester, 1886; new and enlarged edition, 1907; characterized by Neoplatonic modes of thought derived from Lutheran sources; no longer maintains the uierrancy of Scripture, accepts the evolution philosophy, and seeks a via media on the will between Calvinism and Arminianism); J. P. Boyce, Abstract of Systematic Theology (Louisville, 1887; presents the Princeton theology); W. N. Clarke, An Outline of Christian Theology (Boston, 1894; liberal, expressing as a Baptist the type of teaching of Schleiermacher, Coleridge, and the " New Theology ' ). C. A. Beckwith, Realities of Christian Theology (Boston, 1906), and William Adams Brown, An Outline of Christian Theology (New York, 1906), represent liberal and modern views by a Congregationalist and Presbyterian respectively. See Fundamental Doctrines of Christianity.
A. H. Newman.
Bibliography: The important works are nearly all mentioned in the body of the article, while the literature of another branch of the subject is represented in Doctrine, History of, q v. For methods and contents consult: C. Lagrange, Le Christianisme el la methode experimentale, Lausanne, 1883; H. B. Smith, Introduction to Christian Theology, .New York, 1883; J. Drummond, Introduction to the Study of Theology, London, 1884; R. Kiibel, Ueber das Wesen und die Aufgabe einer bibelgldultigen Theologie, Stuttgart, 1889; W. L. P. Cox, The Scientific Study of Theology, London, 1893; H. Wendt, Die Aufgabe der systematischen Theologie, GottiriKen, 1894; A. Cave, Introduction to Theology and Its Literature, pp. 493 sqq., Edinburgh, 1896; G. Wobbermin, Die Grundprobleme der systematischen Theologie, Berlin, 1899; idem, Theologie und Metaphysik, ib 1901; F. Buisson and C. Wagner, Lihre pensee et protestaniisme libfral, Paris, 1903; L. Emery, Introduction A V etude de la theologie proteatante, pp 162-184. Lausanne, 1904.
To be added to works in the text are: W G. T. Shedd, Dogmatic Theology, 3 vols., New York, 1888-94; J. Miley, Systematic Theology, 2 vols., ib. 1892-94; E. V. Gerhart, Institutes of the Christian Religion, ib. 1893; J. Orr, Christian View of God and the World, IMinburgh, 1893; L. F Stearn^i. Present Dny Theology, New York, 1893; W DeW. Hyde, Outlines of Social Thmliinn, ib 1895; J. Caird, Fun, /omental Ideas of Christianity, Glasgow, 1899; A. Bouvicr, Dogmatique chretienne, 2 vols.. Paris, 1903; IJ. C. .'Sheldon, .~itistim of Christian Doctrine, New York, 1903; H. L. Marten.-ien, Den christelige Dogmatik, Copenhagen, 1904; H. E Jacobs. .1 Summary of Christian Faith,
NewYork,1905; O. A. Cmtia, The Christian Faith in a System of Christian Doctrine, ib. 1905; A. Dorner, Die Entstehung der christlichen Glaubenslehren, Munich, 1906; P. Geiermann, A Manual of Theology for the Laity, New York, 1906 (Roman Catholic); J. A. Moeller, Symbolism; or. Exposition of the Doctrinal Differences between Catholics and Protestants as evidenced by their Writings, London, 1906; J. Wilhelm and T. A. Scannell, A Manual of Catholic Theology, vol. i., ib. 1906; M. Valentine, Christian Theology, 2 vols., Philadelphia, 1907; G. L. Young, Fundamental Christology, Boston, 1907; M, S. Terry, Biblical Dogmatics, New York, 1907.
DOGS: Dogs are only exceptionally domestic animals in Palestine, but are useful as scavengers (Ex. xxii. 31). For this reason they are protected and valued, although regarded as unclean. They are extremely noisy, particularly at night (Ex. xi. 7; Judith xi. 19), but do not bite unless molested (Prov. xxvi. 17). Rabies is rare. The street-dog has always been a type of everything low (Prov. xxvi. 11), and is placed in the same category with swine (Isa. Ixvi. 3; Matt. vii. 6; II Pet. ii. 22; cf. Horace, Epist., I. ii. 26; II. ii. 75). It is a mark of humility to call oneself a dog in the presence of a superior (I Sam. xxiv. 14; II Sam. ix. 8; II Kings viii. 13 — in the first two passages read tame', " unclean," instead of meth, " dead "), and the greatest insult to call another a dog (I Sam. xvii. 43; II Sam. xvi. 9). A supreme misfortune was to be devoured by dogs in the field after death (I Kings xiv. 11, xvi. 4; and often). On account of his wantonness the name of " dog " became a designation for men addicted to unnatural vices and for the male kedheshim (Deut. xxiii. 18; the Gk. kunaidos, cf. kynes, " dogs," Rev. xxii. 15). With the Jews of later times " dogs " was a favorite name for the heathen (Niddah 77a; Baba Kamma 49a; Matt. xv. 26; Mark vii. 27). The uncleanness of the dog among the Hebrews, in its ritual aspect, is connected with the fact that by other Semitic peoples he was regarded as a sacred or at least a sacrificial animal (cf. Smith, Rel. of Sem., 291 sqq.). The Hebrews made a limited use of the dog, e.g., as a sheep-dog (Job xxx. 1; Isa. Ivi. 10); whether in hunting is doubtful (Prov. xxx. 31; cf. the commentaries). Dogs are mentioned as companions only in later times (Tobit v. 16, xi. 4; Matt. XV. 26-27). I. Benzinger.
Bibliography: S. Bochart, Hierozoicon, i. 769 sqq., Leipsio, 1793; DB, i. 615-616; BB, i. 1124-26; JE, iv. 630- 632; V. Zapletal, Der Totemismus und die Religion Israels, p. 38, Freiburg, 1901.
DOLCmO, del-chi'no: A leader of the Apostolic Brethren; b. in the diocese of Novara in the thirteenth century; burned at the stake at Vercelli June 1, 1307. He joined the Apostolic Brethren (q.v.) in 1291 [and in 1300, after the execution of Segarelli, became their head. His denunciations of the Church brought him into frequent conflict with the Inquisition, but he invariably escaped condemnation. He sought refuge in Dalmatia, and remained there until 1304, when he emerged from concealment, and] at the head of a large army waged a guerrilla warfare for several years against the troops which opposed him in the districts of Novara and Vercelli. After manj vicissitudes, he was finally defeated by the bishop of Vercelli on Mar. 23, 1307, and was extrutea with his " spiritual sister," Margareta.