DISSELHOFF, JULIUS AUGUST GOTTFRIED

Successor of Fliedner at the head of the Kaiserswerth home for deaconesses (see FLaRDNBR, THao DoR; and DascoNnss,111., 2, a, § 1 2-3); b. in $oest, Westphalia, Oct. 24, 1827; d. near Simmern (26 m. s.w. of Coblenz) July 14, 1896. He entered the University of Halls in 1846. In the national student movement of 1848 he represented the royalistic old Prussian side, and was Halle's delegate to the parliament at Eisenach. In 1850 he became Fliedner's assistant in Kaieerswerth; in 1853 pastor at $ehermbeck, near Wesel, where he established a basket factory for the unemployed in his own parsonage, and showed great talent as an organizer. On the call of Fliedner, in 1855 he returned to Kaiserswerth, thenceforth his field of labor. His careful study Gegenw&Eige Lage der Kretinen, BI6flsinnigen and Idioten (Bonn, 1857) led to the founding of several asylums for the insane. In 1859 appeared his collections of sermons (Geschichte des K6nigs Sauis. David, Ruth, Paulus) and his epic poem Kdnig Alfred; in 1860, New Weisen-the last two works under the pseudonym Julius von Boast. He traveled much in the interest of Haiserswerth, visiting the Orient five times, and founded the orphanage " Zoar " in Beirut in 1861. During the wars of 1864, 1866, and 1870-71 he led the gaieerswerth deaconesses in the- field and grganized their work. After nedner'a death (1885) he became the head of the ratter's institutions. With the publication of his Wegweiser su J. (f, Hamann in 1871 he bade farewell to his favorite literary studies and devoted himself henceforth for thirty years to his allotted work. When he entered the field he found 115 stations and 327 sisters; he left double the number of stations and 953 sisters.

(DIODAT Dlesalaolr.)

BIHLtOOt1PH7: The %aiaerstserAer %alendm'for IM oontaiae a brief sketch of his life. Consult: J. Djeseihoff, Pastor Julius Disssthof, , sum lieddehdam Kaiserswerth, 1896.

D1TTRICH, FRANZ: Roman Catholic; b. at Thegsten (near Heileberg, 41 m. s.e. of BOnigsberg) Jan. 28, 1839. He studied at Braunsberg, Rome, and Munich, and was ordained to the priesthood in 1863. In 1866 he became privat-docent at Brauneberg, where he was appointed associate professor of theology. In 1873 he was promoted full professor, and since 1903 has also been provost of the cathedral of Ermland. He is a member of the Prussian house of deputies. He was editor of

the Mittheilungen des ermltgndiachen Kunatroeria (Braunsberg, 1870-75), and has written Dionysius der Grosse von Alexandrian (Freiburg, 1867); Ob. aerpationea quesdam de ordine naturali et morali (Brauneberg, 1869); Rageaten and Briefs des Cardinal- Gasparo Condarini (1881); Gaaparo Contarini, eine Monographic (1885 ), Abrias einer Lehre der Untersiehung and des Untarrielata (1890);

NrbmwAk Giovanni moronea pom deutsdwn

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limited its requirements to the quality of the bishops. Both sides appealed to Cyprian, who had declared lapsed bishops incapable of performing their functions and had favored rebaptism, indeed, but whose whole conception of the Church had regarded its holiness as resting on its provision with the means of grace. The schismatics laid down the principle that no one could give what he had not-- sanctification, the Holy Spirit. They regarded persecution as stamping them with the note of the true Church, and the friendship of earthly rulers as proving the opposite of the catholics; their community, requiring holiness of its bishops and members, was alone the true bride of Christ. The catholics, on their side, distinguished between heretics and schismatics, though they accused the Donatists of teaching some heretical doctrines. Thus they still designated their opponents brethren, and acknowledged their baptism; but Optatus calls their organization only a quasichurch, because it is not the catholic. True catholicity is lacking to them because they are confined to one region, not spread throughout the world; apostolicity is lacking because they have cut themselves off from the apostles' fellowship. Augustine strongly emphasizes the unity of the Church in the spirit of love. He does not insist so much on subordination to the episcopate as does Cyprian; but he considers the Donatists to show their lack of essential Christian love, of the Spirit, by the very fact of their separation from the one Church. Though, as an ethical teacher, he demands personal holiness from the Church's officers not less urgently than the Donatists, he calls it holy because it possesses and communicates the spirit of love, even though all its members do not walk perfectly in that spirit. His belief in that inseparable connection between the catholic Church and the means of grace led him into his conviction that brotherly duty toward those without required him to "compel them to come in" (Luke xiv. 23).

(N. BONWETSCH.)

[The failure of all efforts to allay the Donatist controversy was due in large measure to the absolutely uncompromising spirit of the Donatists and to the impracticability of their demands. They would have no fellowship with any individual or body of Christians who would not join with them alike in the charges that they made against Men surius, Caecilianus, Felix of Aptunga, etc., and in the condemnation of the alleged acts. Further, they disfellowshiped all who would not disfellow ship Ceecilianus, Felix, and their direct supporters. Most of them refused to recognize.the validity of baptism received at the hands of any bishop or presbyter outside of the Donatist communion, and insisted on the rebaptism of all who came into their fellowship from without. Catholics could harmo nize with them only by making a complete surren der, repudiating their baptism and ordination, and disfellowshiping all other catholics.

A. H. N.]

BIBLIOGRAPHY: Sources are: Eusebius, Hist. eccl., x. 5-7 (the notes of MoGifert to the Eng. transl. in NPNF, 2d series, i. 380 sqq., are noteworthy); Augustine, the anti-Donatistic writings, brought together and translated in NPNF, 1st series, iv. 389-861; Optatus Melevitanue, De schismate Donatistarum, ed. Du Pin, with rich illustrative material, Paris, 1700, printed in MPL, xi. (cf. vol. viii.), a good edition also in CSEL, vol. xxvi.; early notes on the schism are collected in M. J. Routh, Rdiquia sacra, iv. 275 sqq., 5 vole., Oxford, 1846-48. Consult: C. W. F. Watch, Historie der Ketsereien, vol. iv., Leipsic, 1768; F. Ribbeck, Donator and Aupuatinue, Elberfeld, 1858; C. Bindermann, Der Wipe Aupustinus, ii. 366 eqq., iii. 178 eqq., Greifswald, 1889; 6. M. Deutsch, Drei Aktenatucke sur Geschichte doe Donatiemus. Berlin, 1875; D. V51ter, Der Uraprunp des Donatismus, Freiburg, 1883; 0. 6eeck, in ZKO, x (1889), 505; H. WNW, Kirchenpesehichte, i. 176-179, Freiburg, 1892; W. Thilmmel, Zw Beurtheilunp doe Donatiemus, Halle, 1893; T. Hahn, Tychonius Studien, in Studien sur Gewkichte der Theoiopie and Kirehe, vol. vi., part 2, Leipae, 1900; J. McCabe, St. Augustine and his Ape, chap. xi., New York, 1903; L. Pullan, Church of the Fathers, ib. 1906; Schaff, Christian Church, iii. 380-370; Neander, Christian Church, ii. 182 sqq.; KL, iii. 1969-79; DCB, i. 881-896; Harnack, Litteradur, i. 744 sqq., 11. i. 463-458; idem, Dogma, iii: passim, v. 38 sqq., 140 sqq., 162.