RELIGIOUS ENCYCLOPEDIA
Todd Toledo
in 1907. He is the author of Vara Fader s Kyrka (Minneapolis, 1897); Myths and the Bible (1899); Ancient Chronology, part i. (Chicago, 1907); Researches in Assyrian and Babylonian Geography, part i. (1908); and The Historic Exodus (1909).
TOGARMAH. See Table of the Nations, § 4.
TOKEN, COMMUNION: A small plate of lead marked on one side with one initial or more or with some device, referring to the place or the minister or the date of the congregation, given to intending communicants and collected from them just prior to their receiving the communion. Such articles, differing very much in size, in workmanship, and in intrinsic worth, were at one time in general use in Presbyterian churches, but probably now they are not used at all. Their origin has been traced to the earliest times of the Christian Church and even before and beyond it. It is well known that the initiates in the Greek and Latin mysteries had marked stones or other articles as means of proving their membership in such brotherhoods, also that the primitive Christians had similar means of identification and that by showing these they were sure of reception and kind treatment from their fellow Christians. Such articles would be of particular value in times of persecution. It is probably not possible to write a consecutive history of the token but it can be shown that its use was known from time to time. At the present day printed cards with emblems on them are in use among the Roman Catholics of Italy, Bavaria, and other countries. So the use of similar means of evidence of membership in Protestant communions can be shown to have existed in England in Reformation times. They were once much used in France among the Huguenots. But the Scotch Presbyterians and their children in Ireland, Canada, and the United States were the first to adopt as a regular practise the use of tokens in connection with the Lord's Supper. The tokens for such use were part of the church outfit. Those who intended to commune and were entitled to do so applied for them on a specified day before the communion and brought them with them when communion-day came. It was the common practise for the communicants to sit at long tables and be served by the church officers, but before the elements were distributed the officers went along the tables and collected the tokens. It was a rare and thrilling experience to discover a person who had not the token. This offender was denied the sacrament. There are several large collections of these communion tokens in private hands and some on public exhibition. Bibliography: R. Shields, The Story of the Token, New York, 1891; 2d ed., Philadelphia, 1902; R. Dick, Scottish Communion Tokens other than those of the Established Church, Edinburgh, 1902.
TOL AND, JOHN: English deist; b. near Londonderry, Ireland, Nov. 30, 1670; d. at Putney (London, W.) Mar. 11, 1722. He was born of Roman- Catholic parentage, changed his original name, Junius Janus, at school, and became a Protestant at the age of sixteen. From 1687 he studied at the universities of Glasgow, Edinburgh (M.A., 1690), and Leyden, 1692-94. He spent several years at Oxford, and published his principal work, Christianity not
Mysterious (1696; 2d. enlarged ed., London, 1696), which made a great sensation (see Deism, § 5) . The book was burned by the hangman at Dublin, Toland being in the city at the time. The rest of his career is obscure. He spent much of his time on the continent receiving favors. He engaged in miscellaneous literary work and in writing pamphlets, lapsing into distress. Other works were, An Apology for Mr. Toland (London, 1697) ; Nazarenus, Containing the History of the Gospel of Barnabas, the Gospel of the Mahometans. Also the Original Plan of Christianity (1718). Pantheisticon (1720) ; and Tetradymus, containing Mangoneutes (1720).
Bibliography: To A Collection of Several Pieces of Mr. John Toland, 2 vols., London, 1726, there is prefixed a Life by Des Maizeaux. Consult further: An Historical Account of the Life and Writings of . . Mr. John Toland, London, 1702; J. L. Mosheim, in Vindiciat antique Christianorum discipline, 2d ed., Hamburg, 1722; V. Lechler, Geschichte des englischen Deismus, pp. 180—209, Stuttgart, 1841; J. Hunt, in Contemporary Review, viii (1868), 178— 198; idem, Religious Thought in England, ii. 236-262, London, 1873; J. F. Nourrisson, Philosophies de la nature, Paris, 1887; DNB, lvi. 438-442; and literature under Deism.