THE NEW SCHAFF-HERZOG 44
ee a ee ee ee
(2 vols., 1711-37), setting forth a modified orthodoxy, and maintaining that many subjects of theological debate were really of minor importance. The work contains much material that entitles Turrettini to an honorable place among Christian apologists. His apologetic views, however, were more and more distorted and diluted with rationalism by the free “ translations” of his work by J. Vernet, professor of history and belles lettres at Geneva, under the title Traité de la vérité de la religion chrétienne, tiré du latin de Mr. J. A. Turrettine (3 vols., Geneva, 1730-40), these liberties being carried still further in the second edition of the French version (1748-51; Eng. transl., An Argwment concerning the Christian Religion, London, 1800).
In Geneva Turrettini gradually became an ecclesiastical primate, and as such, for example, he introduced the custom of public confirmation. He received repeated requests from abroad for opinions and interventions, but the closing years of his life were deeply troubled by the disturbances in Geneva in 1734. After his death appeared his Commentarius theoretico-practicus in epistolam Sancti Pauli ad Thessalonicos (Basel, 1739); his lectures on Rom. xi. (Geneva, 1741); and his treatise on Biblical.exegesis (Berlin, 1766). His Opera omnia appeared at Leuwarden (8 vols., 1774-76).
(E. Cuotsy.) BrsriocRApPHy: F. Turrettini, Notice biographique sur Bénédict Turrettint, Geneva, 1871; E. de Budé, Vie de Francois
Turrettini, Geneva, 1871; idem, Vie de J. Alphonse Tur-
*rettini, 2 vols., ib. 1880; G. Keizer, Francois Turrettini,
Paris, 1900; J. Senebier, Hist. littéraire de Genéve, 3 vols.,
Geneva, 1706; F. Schaller, Essat sur J. A. Turretini,
Colmar, 1861; J. Gaberel, Hist. de l’église de Genéve, vol.
iii, Geneva, 1862; H. von der Goltz, Die reformierte
Kirche Genfs im 19. Jahrhundert, Basel, 1862; H. Heyer,
Catalogue des théses soutenues a l’académie de Genéve,
Geneva, 1898; C. Borgeaud, L’ Académie de Calvin, 1659-— 1798, Geneva, 1900; T. Heyer, in Mémoires de la société
dhist. et archéologie de Genéve, vol. xiii.; Lichtenberger, ©
ESR, xii. 249-251.
TUTTLE, DANIEL SYLVESTER: Protestant Episcopal bishop; b. at Windham, N. Y., Jan. 26, 1837. He was educated at Columbia College (B.A., 1857); was a private tutor (1857-59); studied at General Theological Seminary, New York City (1859-62); was ordered deacon in 1862 and ordained priest in 1863; was minister (1862-63), and rector (1863-67) of Zion Church, Morris, N. Y.; was consecrated missionary bishop of Montana, Idaho, and Utah (1867) and took charge of the new diocese of Utah and Idaho (1880), changing in 1886 to the diocese of Missouri; over which he has since presided. In virtue of his age he has been presiding bishop of the Protestant Episcopal Church in the United States since 1903. In theology he terms himself “a Prayer Book Churchman along the historic lines advocated by Bishop Seabury and Bishop Hobart,” and has written Reminiscences of a Misstonary Bishop (New York, 1906).
ety oH as The Episcopate in America, TUTTLE, HUDSON: Author and lecturer in the interest of spiritualism; b. at Berlin Heights, Ohio Oct. 4, 1836; d. at Berlin Heights, Ohio, Dec. 14, 1910. He was self-educated, and was connected with the propaganda and journalism of
spiritualism throughout his life. Among his works are Arcana of Nature (Boston, 1859; 2d ed., 2 vols., 1864; new ed., 1908); Origin and Antiquity of Physical Man (1865); Career of the Christ Idea in History (1870); Year-Book of Spiritualism: Record of tts Facts, Science, and Philosophy (1871; in collaboration with J. M. Peebles); Studies in the Outlying Fields of Psychic Science (New York, 1889); Religion of Man and Ethics of Science (1890); Life in Two Spheres (1892); Evolution of the God and Christ Ideas (Berlin Heights, O., 1907); and Studies from beyond the Borderland (1910).
TWELVE APOSTLES, TEACHING OF THE. See DipacHE.
TWELVE PATRIARCHS, TESTAMENT OF. PsEUDEPIGRAPHA, OLD TESTAMENT, III., 23.
TWESTEN, Tves’/ten, AUGUST DETLEV CHRIS- TIAN: German Lutheran; b. at Gliickstadt (27 m. n.w. of Hamburg) Apr. 11, 1789; d. at Berlin Jan. 8, 1876. He was educated at the universities of Kiel (1808-10) and Berlin (1810-11), coming under the special influence of Schleiermacher. After teaching for a time at the Werdersches Gymnasium in Berlin, Twesten was appointed, in 1814, associate professor of philosophy and theology at Kiel, where, within a year, he assisted in establishing the Kieler Blatter. His lectures dealt with philosophy, systematic theology, and New Testament exegesis. In systematic theology he devoted himself first to philosophic theology, as well as to the theory of the Church and symbolics, later turning to theo- ‘ogical encyclopedia, dogmatics, and ethics. His exegetical lectures covered the entire New Testament, while he also edited for his students Die dret ékumenischen Symbole, die Augsburgische Konfesston und die repetitio confessionis Augustane (Kiel, 1816). He likewise wrote as textbooks Die Logik, insbesondere die Analytik (Sleswick, 1825), and Grundriss der analytischen Logik (Kiel, 1834). More important theologically was his Vorlesungen tiber die Dogmatik der evangelisch-lutherischen Kirche nach dem Kompendiumdes ... W. M. de Wette (2 vols., Hamburg, 1826-37), designed in part to supplement the Glaubenslehre of Schleiermacher, but never completed. The point of view is essentially that of a middle way between the extremes of mere return to old principles and the rationalism of the period, the possibility of divergent interpretations being at the same time admitted. The sense of uncertainty which pervades the Vorlesungen did not, however, extend to his determination to establish his church on a firm foundation and to justify her independence, his views on these matters being expressed in his irenic rectorial address of Mar. 5, 1830, in celebration of the threehundredth anniversary of the Augsburg Confession.
Twesten’s influence was greatly enhanced at Kiel after the call of Klaus Harms in 1816; for the two men supplemented each other, so that it was well said that Twesten converted his hearers and Harms baptized them. When Twesten was asked to become the successor of Schleiermacher at Berlin, he modestly declined, and it was only the insistence of Neander and Johannes Schulze that over-
See