DUFFIELD, SAMUEL AUGUSTUS WILLOUGH-
BY: Presbyterian; b. in Brooklyn Sept. 23, 1843; d. at Bloomfield, N. J., May 12, 1887. He was graduated at Yale (1863), and in 1866 was ordained to the Presbyterian ministry. He held pastorates at the Tioga Street Presbyterian Church, Philadelphia (1867-70), Claremont Presbyterian Church, Jersey City, N. J. (1870-71), Ann Arbor, Mich. (1871-74), Eighth Church, Chicago (1874-76), Central Church, Auburn, N. Y. (1876-78), Second Church, Altoona, Pa. (1878-82), and Bloomfield, N. J. (1882-87). He translated a cento from the De contemptu mundi of Bernard of Cluny under the title The Heavenly Land (New York, 1867), and wrote English Hymns: Their Authors and History (1886) and Latin Hymn-Writers and their Hymns (1889; edited after the author's death by R. E. Thompson). He was the son of George Duffield, and likewise a hymn-writer.
DU FRESNE, du fren. See Du Cange.
Du Guet Dulia
THE NEW SCHAFF-HERZOG
DU GUET, du ge (DUGUET), JACQUES JO- SEPH: French Oratorian and Jansenist; b. at Montbrison (234 m. s.s.e. of Paris) Dec. 9, 1649; d. at Paris Oct. 25, 1733. In 1667 he entered the Congregation of the Oratory, where he received his education, and also lectured in the church of St. Roch at Paris on the history and discipline of the Church in various periods, his addresses being printed under the title Conferences ecclesiastiques (2 vols., Cologne, 1742). When the Oratorians were required to sign a condemnation of Jansenism and Cartesianism in 1686, Du Guet fled to Brussels, and lived for a time with A. Arnauld in the Spanish Netherlands, remaining in constant communication with Paschasius Quesnel and editing his Reflexions morales sur le Nouveau Testament (8 vols., Paris, 1693-1700). His strict adherence to Augustinianism was shown by his Refutation du systeme de Nicole touchant la grace universelle (1716) and by his repeated protests against the bull Vnigenitus, although, on the other hand, he opposed all Jansenistic excesses, especially the convulsionnaires. After working for many years in various places of concealment, he returned to Paris, where he spent the remainder of his life. Among his numerous works special mention may be made of the following: Traite de la pricre publique et des dispositions pour offrir les saints mysteres (1707); Regies pour Vintelligence des Saintes Ecritures (1716) ; Lettre sur divers sujets de morale et de piete (3 vols., 1718; later extended to ten vols.); Explication du mystere de la passion (2 vols., 1722; extended to 14 vols, in the edition of 1733); Explication de la Genese (5 vols., 1732); and many interpretations of various books of the Old Testament. His Institution d'un prince (London, 1739) was translated into English in 1740, and an English version of his Traite des principes de la foi chretienne (3 vols., Paris, 1736) appeared in 2 vols, at Edinburgh in 1755. Du Guet ranked as one of the best Jansenist authors, and was regarded as uniting the logic of Nicole with the grace of Fenelon.
(C. Pfender.)
Bibliography: The edition of Du Guet's Institution d'un prince by Goujet, 1739, ut sup., contains a biography.
DU HALDE, dii hSld', JEAN BAPTISTE:
French Jesuit; b. in Paris Feb. 1, 1674; d. there Aug. 18, 1743. He entered the Society of Jesus in 1708, and succeeded Father Legobien as editor of the letters written by the foreign missionaries of the order. He edited vols, ix.-xxvi., inclusive, and published an excellent r&sume' of letters from China under the title, Description geographique, historique de V empire de la Chine (4 vols.,
Paris, 1735, Eng. transl., The General History of China, 4 vols., London, 1736).
DUHM, duhm, BERNARD LAWARD: German Protestant; b. at Bingum, East Frisia, Holland, Oct. 10, 1847. He studied in Gottingen (Ph.D., 1870), where he was tutor in the theological seminary 1871-72, and privat-docent for Old Testament theology 1873-77- From 1877 to 1889 he was associate professor of Old Testament theology in Gottingen, and since 1889 has been professor of the
same subject at Basel and instructor in Hebrew at the gymnasium of Basel. He has written Pauli apostoli de lege judicia dijudicata (Gottingen, 1873); Theologie der Propheten (Bonn, 1875); Ueber Ziel und Methode der theologischen Wissenschaft (Basel, 1889); Kosmologie und Religion (1892); Das Buch Jesaia ubersetzt und erklart (Gottingen, 1892); Das Geheimniss in der Religion (Freiburg, 1896); Die Entstehung des Alien Testaments (1897); Das Buch Hiob ubersetzt (1897); Das Buch Hiob erklart (1897); Die Psalmen ubersetzt (1899); Die Psalmen erklart (1899); Das Buch Jeremia erklart (1901); and Dos Buch Jeremia ubersetzt (1903).
DUKHOBORS: A Russian sect, first heard of
in the latter half of the eighteenth century, when
they attracted attention by their rejection of
the Church, the priesthood, and the sacraments.
They proclaimed the equality and
Tenets and brotherhood of man. The Czar and
Early all his officials, as well as the priests
History, and metropolitans, were regarded as usurping a power to which they had no moral right. War and taxation, as well as lawcourts and all police regulation, were condemned. The Bible was mystically interpreted, and not regarded as having so high an authority as the " Living Book " (which may be taken to mean either " the Voice Within " or the oral traditions taught by the leaders of the sect). Wealth and commerce were condemned. The laborious, agricultural life of a Russian peasant in his village commune was considered to be the only good life. None of these ideas was peculiar to the Dukhobors. They had all previously found expression among one or other of allied religious groups — Lollards, Hussites, Moravian Brethren, Mennonites, Anabaptists, Quakers, or the Eastern Paulicians and Bogomiles.
The history of the Dukhobors, however, differentiated them from other sects because, after much persecution, in the reign of Alexander I. (1801-25) they were allowed to come together from all parts of Russia and form a clan. Their place of settlement was " Milky Waters," near the Sea of Azov. Here they had to face the problem of arranging their practical affairs as a group, under their new conditions. The need of a government to regulate both their civil and religious affairs, as well as to negotiate with the Russian authorities (whom they regarded as the Hebrews in Egypt regarded Pharaoh), was at once urgently felt; and without altering the phraseology of their old anarchist beliefs, or being conscious of inconsistency, they instinctively proceeded to establish, and submit to, one of the most absolute despotisms on record.
Their first leader at " Milky Waters " was a former non-commissioned officer named Kapoustin, a man of ability and force of character. He managed the sect-clan with remarkable Kapoustin. success; but he taught that he was a reincarnation of Christ, and that his divine authority would descend to his heirs and successors. His followers, however, were never, in conversation with officials or other " Gentiles," to acknowledge that they had any earthly leader.