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28"l RELIGIOUS ENCYCLOPEDIA Taylor, Teellinek Deism: " Grosser Gott, wir loben Dich," which has become an ecclesiastical popular song and has found its way into the Evangelical church. The text is by Ignaz Franz (b. at Prozau, in the district of Fran kenstein, Oct. 12, 1719; d. Aug. 19, 1790). Among the melodies which were composed for this text that one has remained the most popular which first ap peared in Vienna in 1774, in the " Catholic Hym nal." For Luther, the Te Deism was indispensable, since he wished to see matins and vespers preserved, and the Te Deism seemed of special value to him. Prose translations such as Luther found in the earlier hymnals did not satisfy him. He, therefore, trans lated the hymn into German, and his version first appeared in the " Hymnal " of Mug, 1529, justly supplanting all others, for "the Latin original was completely transformed into a German poem by Luther, both as to the sense and as to the form." The melody is admirably adapted, and the original character and form of the hymn have been rever ently preserved. In the congregational music of the Evangelical church, the " Ambrosian hymn," in spite of Luther's masterly rendering, was forced later to yield its place to the hymn of Martin Rinek art (q.v.) " Nun danket alle Gott," as the German Te Deism of the Evangelical church. The character and contents of the Te Deism and more especially its liturgical use as a psalm of thanksgiving, were determining factors in the trans formations to which it has been so of£en subjected. In this work musical art has, on the one hand, con fined itself to increasing the brilliancy and impress iveness of the Gregorian chant by means of a fuller harmony and the use of many voices, or by the ad dition of instrumental accompaniment, so that the chant was either simply adapted to several voices or was made the foundation of an elaborate poly phonic symphony. On the other hand, the text was treated in an entirely free and independent manner, and the single verses and the imagery presented by them were transformed into well-rounded and con nected sentences. In this way the Te Deism was developed into an antiphon on a grand scale, with a varied combination and graduation of solo and choral passages, and was also embellished with all the splendid coloring of modern orchestration, and so it became a magnificent musical solemnization of thanksgiving. In the Greek Church the place of the Te Deism is taken by the hymnos akathistos (i.e., " hymn to be sung standing "), a hymn of thanksgiving for the preservation of city and State from the hands of the Avars (626), addressed to Mary, to whose supplications this preservation was attributed. See AMBROSE, SAINT, of MILAN; AM HROSIAN CHANT. H. A. KO$TLINt. BIBLIOGRAPHY: Julian, Hymnology, pp. 1119-1134 (elabor ate); W. E. Tentzel, Exercitatioues sacra, Leipsic, 1892 (still referred to); B. Gavantus, Thesaurus sacrorum, ed. C. M. Merati, ii. 147-153, Venice, 1744 (discusses Am brosian-Augustinian authorship); J. M. Thomasius, Opera, ii. 345 aqq., iii. 614 sqq., Rome, 1747 (gives texts and textual variations); W. Palmer, Originea liturgicee, i. 226 sqq., Oxford, 1832; H. A. Daniel, Thesaurus laym rwlogicus, ii. 276-299, Halle, 1844; W. Maskell, Monu ments ritualia, ii. 12-14, 229-232, London, 1847 (contains early English versions); E. Thompson, A Vindication of the Hymn Te Deism laudamus. London, 1855 (valuable for the versions it gives); F. A. March, Latin Hymns, pp. 20-21, 231, New York, 1874 (Latin tent and notes);
J. Pothier, Der greporianiache Choral, Tournay, 1881; E. C. S. Gibson, in Church Quarterly Review, xviii (1884), 1-27 (able and learned); E. Challier, Grosser Lieder-Katalog, Giessen, 188&-87; S. KGmmerle, Encyklop6die der euattgelischen Kirchenmusik,. 4 vols., Giiteisloh, 15881895; J. W. Legg, Some Imitations of the Te Deism, London, 1891; S. A. Blackwood, Te Deism Zaudamus, London, 1892; G. M. Drevea, in supplement to Stimmen aus Maria Laach, lviii (1893); P. Lejay, Revue critique, 1893, i. 192 sqq.; F. Kattenbuach, Das apostolische Symbol, i. 404 aqq., Leipsie, 1894; G. Morin, Revue btnEdictine, Feb., 1894 (names Nicetas of Remesiana as author); H. Kretschmar, Fiihrer durch den Konzertsaal, ii. 1, pp. 287300, Leipaic, 1895; T. Zahn, in NKZ, v (1896), 108 aqq.; A. E. Burns, Introduction to the Creeds arid the Te Deism, London, 1899; idem, Nicety of Remesiana, his Life and Works, Cambridge. 1905; J. Wordsworth, The Te Deism, its Structure, 2d ed., London, 1903; W. A. Merrill, Latin Hymns, pp. 6-7, Boston, 1904 (Latin text); F. Spitta, Bin feste Burg ist unser Gott. Die Lieder Luthers in ihrer Bedeutung fiir die evanyelische Kirche. GSttingen, 1905; KL, x. 1282-84; DCA, ii. 1949-51. Much will be found in the literature under LrxoHOros; and SEQUENCES.
TEACHING ORDERS, ROMAN CATHOLIC. See THEOLOGICAL EDUCATION III.
TEELLINCg, til'link: A family of Dutch Reformed theologians, conspicuous for their labors in behalf of Pietism!
1. Eewoud Teellinck: The eldest member of the family; b. at Zierikzee (31 m, s.w" of Rotterdam), in the island of Schouwen, about 1570; d. at Middelburg (48 m. s.w. of Rotterdam), in the island of Walcheren, 1629. He studied law, in 1598 and 1602 was burgomaster of his native town, and in 1603 was made treasurer general of Zeeland. After 1607 he was elder of the Reformed church at Middelburg, yet found time to write a number of devotional books. Under the pseudonym Alexius Philopator he is said to have written Querela patrice: Dat is, Claehte des vaderlarets" over de teghenwoordighe swaricheden (Amsterdam, 1617) ; his regular pen-name was Ireneus Philalethius, signed, e.g., to his De ereupele bode brengende seeckere tydinge uyt Boemert, met een christelycke wa;rschouwinge daerover (Amsterdam, 1621). His writings lament the controversies of the time, which he feared might act to the detriment of practical piety; he urged the necessity of a godly life, exposing himself to the suspicion of stressing unduly good works.
2. Willem Teellinck: Youngest brother of the preceding; b. at Zierikzee Jan. 4, 1579; d. at Middelburg Apr. 8, 1629. He studied law at St. Andrews and Poitiers, and then went to England, where he was profoundly influenced by pietistic Puritans. After studying theology at Leyden for a short time, he was installed minister of Haamstede and Burcht (near his native town) in 1606, where he remained until 1613, when he, accepted a call to Middelburg. Here he became a potent factor in religious life, exercising a still wider influence by his numerous writings. He may be said to have begun as a Pietist and to have ended as a mystic, as may be seen from his Het nieuwe Jerusalem, vertoont in een 'tsamr eresprekirtghe tusschen Christum.ende Mariam, sittende yen sign voeten (Middelburg, 1635). In an age of controversy he gave many what they needed far more than dogmatic treatises, especially as his own orthodoxy was unimpeached, except by a few of the overzealous, who accused him of caring everything for life and nothing for doctrine. The theme of his sermons, which were essentially simple and prat-
