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THE NEW SCHAFF-HERZOG 802

well its form, etc., as not to think of it as requiring explanation. They usually transliterate the word, now as a singular, again as a plural. In I Sam. xix. 13, 16, they render by kenotaphia, the only possible meaning of which in the passage is image, the usual sense, " empty tomb," giving no adequate sense. Symmachus renders by eidolon or eidola. The Vulgate is very varied in its rendering, sometimes simply transliterating, sometimes translating by idols, idololatria, , f iyurct; idolorum, status, simulacrum. The Syriac sometimes renders by the word equivalent to the Hebr. zelem, " image " (Gen. i. 2fi), also by other words which have a connection with soothsaying. Rabbinic tradition varies between some undefined medium used in divination, the semblance of a human head, or a mummified head such as was reported as in use by Hauranians for oracular purposes (cf. D. Chwolson, Die Ssabier, ii. 19 sqq., 150 sqq., St. Petersburg, 1856). This would lead naturally to the conclusion that it was employed as an ancestral oracle, which has indeed been a common method of explanation, comparison being made with the Roman Lares et penates (cf. F. Sehwally, Das Leben nach dem Tode, pp. 35 sqq., Giessen, 1892; H. Schultz, in his Old Testament Theology, p. 119, calls the teraphim " household

BIBLIOGRAPHY: Jerome, Epist., xxix.; J. BuxtorF, Lexicon Chaldaicum, Talmudicum, etc., pp. 2680 sqq., Basel, 1632; D. Chwolson, Die Ssabier, ii. 19 sqq., 150 aqq., 388 sqq., St. Petersburg, 1856; H. Ewald, Antiquities, pp. 223-225, Boston, 1876; P. Scholz, Giitzeudienst uud Zauberwesers bei den, alter. Hebrkerre, pp. 127 sqq., Regensburg, 1877; B. Stade, Bibliscke Theologie des alters Testaments, i. 121, 224, 262, Tiibingen, 1905; Geschichte des Yolkes Israel, i. 467, Berlin, 1887; H. Schultz, O. T. Theology, i. 93, 119, 149. 284, Edinburgh, 1892; G. F. Moore, Commentary on Judges, pp. 379 sqq., New York, 1895; H. P. Smith, Commentary on Samuel, p. xxxiv, and at the passages cited, ib. 1899; T. C. Foote, in JBL, xxi (1902), 27 sqq.; Nowack, Archdologie, ii. 23; Benzinger, Archaologie, pp. 328, 333, 347; DB, iv. 718; EB, iv. 4974-75; KL, xii. 108-109.

TERCE: The service for the "third hour" in the Breviary (q.v.), recited normally about 9 A.M., usually in monastic houses immediately before the community mass, and in pontifical functions just before the bishop goes to the altar. Its special note is the commemoration of the descent of the Holy Ghost, for whose guidance and inspiration the hymn (invariable except at Pentecost) prays. There is a short general introduction, and then after the hymn follow three sections of Ps. cxix., the chapter, which is the same as that for lauds and vespers of the day, a short responsory, and the collect for the day, sometimes (as in Lent and on vigils) preceded by a long series of versicles and responses said kneeling.

TERMINARE: A term used to designate the begging of the so-called mendicant orders. Every mendicant cloister or hospice had its definite district (terminus), within which it was obliged to confine its operations. The cloistral collectors of alms were called " terminators."

The doctrine of a definite period of grace for man within which alone he can effectually achieve his conversion, and the controversy pertaining to the same. While the concept was not exactly created

by the Pietistic movement, it was nevertheless projetted by it into its full significance. Already J. C. Dannhauer (q.v.), on the basis of Heb. iii. 7, had distinguished between the " times of vengeance " and of " visitation " (Hodosophia Christians, p. 876, 1649), and mentions a denial of grace " peremptorily " in the former (Katechismusmilch, vi. 206, 1657-78). From him Philip Jakob Spener adopted both the idea and the term, stating repeatedly that " although the purpose of grace commonly lasts with sinners till the end of this life, nevertheless it can be virtually cut off in the course of life, by the judgment of obduracy " (Das Gericht der Verstockung, pp. 24 sqq., Frankfort, 1701). Terminism attained to greater importance first through the tract of a Sorau deacon, J. G. Bose (b. at Oschatz, 31 m. e.n.e. of Leipsic, about 1662; d. at Sorau, 95 m. s.e. of Berlin, Feb., 1700). , He studied at Leipsic, notably under J. B. Carpzov, and came to Sorau in 1690. Here he soon experienced an inner conversion, which caused him to give much more serious heed to his official duties, particularly the confessional. Above all he took offense at the frivolity of " death-bed conversions." A penitential sermon on Rom. ii. 4-5, as well as his total behavior, occasioned manifold conflicts with members of the congregation, and chiefly with his, clerical brethren both wikhin and without the town. The situation grew still more acute upon the publication of the tract, Terminus peremptorius salutis humance (1698; 2d ed., Frankfort, 1701). An opinion from Rostock, in 1699, was unfavorable to Bose; but a second Leipsic review, by the time the Pietistic members had gained the control of the faculty, supported him. In Jan., 1700, he was suspended and died the following month. The second Leipsic review was opposed at Wittenberg. Two of its established professors became bitterest enemies and chief antagonists in the dispute. The one was Adam Rechenberg (1642-1721), son-in-law of Spener; the other was Thomas Ittig (1643-1710), the local superintendent. Of outside faculties Wittenberg (J. G. Neumann, Johann Deutschmann), and Rostock (Johannes Fecht, A. J. Krakevitz) interposed on the anti-terministic aide. In a short time, the number of controversial tracts exceeded that of any previous ecclesiastical dispute, theologians from all quarters of Germany taking a part. After 1702, Rechenberg and Ittig withdrew more or less from the controversy, but this continued until 1704, and was renewed occasionally thereafter.

As with Spener in Pietism so with Btise, the motive of his terminism was thoroughly practical; he desired to have an effective weapon for shattering the security of wanton sinners. He was led, however, to a position beyond this which gave grave cause for doubt. On one occasion he affirmed that for every human being, and not merely for hardened' sinners, only one defined season of grace was set for conversion within this present life; and then he appeared to base the same wholly upon the free will of God, without regard to human conduct. Yet in point of fact, Bose applied his theory of the denial of the term of grace only to those who hardened themselves; nor would it seem that he ever became clear whether the ultimate cause for obduracy and