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thus for the appointment of the " peremptory limit " rests in man or God. In contrast, Rechenberg restricted the entire proposition to the " utterly hardened," leaving no doubt that obduracy was to be referred not to an absolute decree of God, but to the human attitude. For presentation and elucidation both terminists and anti-terminista employed the scheme of the orthodox doctrine of " antecedent " and " following grace." Both agreed that antecedent grace was universal, and fixed no definite limit. On the other hand, the terminists would have it that following grace, with which they included reclaiming grace, becomes particular grace during the lifetime of man, at the moment when obduracy becomes final. But on the opposing side it was affirmed that " reclaiming grace " is as universal as " calling grace "; and that the term of grace appointed by God lasts with every man, irrespectively of his actual moral and religious condition, until his death. R. H. GRUTZMACHER.

BIBLIOGRAPHY: J. G. waleh, Einleitung in die Relipionastreitigkeiten der eoaregelisch-lutherischen Kirche, ii. 850892, 10 vols., Jena, 1733-39; A. C. von Einem, Kirchengeschichte des 18. Jahrhurulerts, ii. 337, Leipaie, 1783; G. Frank, Geachichte der protestantischen Theologie, ii. 175 aqq., ib. 1865; F. H. Hesse, Der EerminisEische Strait, Giesaen, 1877; A. Ritschl, Geschichte des Pietismus, 1210 aqq., Bonn, 1884; KL, xi. 1361-62.

TERRITORIALISM: A theory of church government which came in with the Reformation according to which the ruler of a country has a natural right to control the ecclesiastical affairs of the people. Enlightened Humanism first applied the concept of organized association to the State Church. Assuming that the primary civil contract includes the ecclesiastical, this theory views the adherents of the State Church as partners, the State Church as an association church, and thus shows that in course of time there may grow up in this church a representative constitution such as has already partly emancipated it from the State, and seems likely to carry the process further. This result has come about through collegialistic modifications (see COLLEGIALIaM).

Territorialism, as represented by, e.g., Hugo Grotius and Christian Thomasius (qq.v.), pushed into the Evangelical praxis without difficulty. The church had been governed through state boards of control; only now the standpoints governing the process since the Reformation became gradually modified, and the alteration was unostentatiously effected step by step. A similar process marked the beginning of eollegialistic modifications. Collegialism and territorialism are not essentially antithetical; both presuppose the primary civil contracts, and the distinction between them rests always in what they assume to be the measure of the respective concessions or reservations by the contracting parties; indeed, both have grown up on parallel fundamental hypotheses. But territorialism draws its boundary lines of the State's " right in sacred things " so wide that scarcely anything is left for the .free play of " partnership." Collegialism first clearly restricted the State to its rights of general supremacy, and sharply distinguished from these the rights of society. And though this theory concedes to sovereign authority the matter of regime

in the Church by virtue of a tacit or implicit compact, yet this is allowed with the understanding that the attribution conveys to the civil sovereignty, over and above its proper sovereign rights, the further power of an association as such. Therefore something becomes conveyed which is extraneous to the State's own authority, and this may be taken away from it by a new compact. The territorialists ascribe to the State alone the right to draw the boundary lines between civil power and the power of associations; collegialism claims the rights of association in favor of the particular association as ultimate or original, not as derived from civil favor. The collegial system shows not only a quantitative but also a qualitative advance.

Every state which, assuming social problems as such to be problems of State, subordinates itself to society and becomes thereby identified with the social fabric, must assume the charge of ecclesiastical social tasks, as well, and is of necessity committed to the territorial polity. The most pronounced example of this is France. The French constitution of 1791 unconditionally instituted the State according to the social points of view, and, at the same time, the . " Civil Constitution of the Clergy " of July 12, 1790, dissolved the ecclesiastical organism in terms of the political. The proclamation of a distinct state religion was only a step further in the same .course. And though the Prussian general statute law qualifies clergymen as indirect or collateral servants of State, it does not go to the length of that " Civil Constitution," but contains, in its collegialistic features, the germs of that constitutional development which transcended territorialism. On the other hand, both in literature and also for a good while in practise, territorialism continued potent. See Cauxcx AND STATE, I., § 7.

E. SEHLING.

BIBLIOGRAPHY: K. S. Zaeharid. Die Einheit des Staates and der Kirche mit Riicksichl auf die deutsche ReichsverJassunp, n.p., 1797; H. Stephani, Ueber die absolute Einheit der Kirehe and des Staates, Wiirzburg, 1802; R. Rothe, Die Anf4.nge der christlichen Kirche and ihrer Verfaasunp, Wittenberg, 1837; K. Sehmitthenner,'Uebei das Recht der Regenten in kirchlichen Dinpen, Berlin, 1838; E. W. Klee, Das Recht der einen allgemeinen Kirche Jesu Christi, 2 parts, Magdeburg, 1839-41; Schaff, Christian Church, vi. 683 aqq.

TERRY, MILTON SPENSER: Methodist Episcopalian; b. at Coeymans, N. Y., Feb. 22, 1840. He was educated at Troy University and Yale Divinity School (graduated, 1862). He has held pastorates at the Methodist Episcopal churches of Ha

den, N. Y. (1862-63), Delhi (1864-67), Peekskill (1867-69), Poughkeepsie, (1870-73), .Eighteenth Street Church, New York City (1873-76), and Kingston (1876-79). From 1879 to 1883 he was presiding elder of New York City and Westchestcr County. He has been professor of Hebrew and OldTestament exegesis and theology in the Garrett Biblical Institute, Evanston, III., since 1884. In theology, he " holds the Wesleyan Arminian system of theology as against the Calvinistic system and accepts the main positions of the modern critical school, but with firm adherence to the fundamentals of Protestant Evangelical Christianity." He has written: Commentary on Judges, Ruth, First and