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'Thuringia

Tiohoniue

ecclesiastical army of deaconesses. Orphanages have everywhere a firm footing; in Weimar this institution is an organic link of the State Church. Charity is in the hands of the local churches. The churches are devoting increasing attention to the Innere Mission (q.v.); and in all the states are juvenile asylums, hospices, houses for the fallen, and institutions for the feeble-minded and convalescent. Two institutions of deaconesses have been planted; one, the Sophia House in Weimar, with 146 sisters (1905), and the other the mother-house at Eisenach, with 115. The outer mission centers in the comprehensive annual Thuringian mission conference. Besides, there is a special Evangelical Lutheran missionary union. The University of Jena representing Thuringia as a whole reached its flourishing state in the nineteenth century, when K. A. Hase (q.v.) taught church history and R. A. Lipsius (q.v.) dogmatics. After their death, the general decline of theological study of the time specially affected the university. Recently there has occurred some increase in attendance, although the duchies are capable of furnishing but a small number of theological students, and the principalities prefer to send theirs elsewhere. For the promotion of the clergy, the Thuringian Church Conference assembles at Paulinzella in the autumn for addresses and discussions, and theologians take the autumn vacation course of three days at Jena conducted by the faculty, while in all state churches are conducted the diocesan and other monthly or quarterly free conferences.

(F. W. THtTMMEL.)

BIBLIOGRAPHY: L. Tiimpel, Die GottesdienaEordnunp der thiiringischen Kirchen, Gotha, 1881; W. Rein, Thuringia sacra, 2 vole., Weimar, 18835; C. A. H. Burkhardt, Geschichte der sachsischen Kirchen- and SchulvisitaEionen, Leipsic, 1879; H. Gebhardt, Pfarrer in Mohlschleben bei Gotha, 33 vole., Gotha, 1881; O. Fiisslein, Avxtshaadbuch Jiir Geistliche and Lehrer des HerzoBEums Sachsen-Meiningen, Hildburghausen, 1883; E. Friedberg, Die qelteruten Verfassungsgeselze der evangelischen deutschen Landeskirchen, 2 vole., Freiburg, 1885; A. Gillwald, Thiiringen in Geschichte, Eisenach, 1887; G. Einicke, 20 Jahre schwarzburpische Reformationsgeschichte, 16.1-41, part 1, Nordhausen, 1904; J. Freisen, Staat and katholische Kirche in den deutschen BundesstaaEen, Stuttgart, 1908; O. Holder Egger, Studien zu thiiringischen GeschichEsquellen, in NA, vol. xxi.; E. Sehling, Die evangeliachen Kirchenordnungen des 16. Jahrhunderta, 2 parts, Leipaic, 1902-04; P. Glans, Das kirchliche Leben der evangdischen Kirchen in Tlix2rtngen, Tiibingen, 1910.

THWING, CHARLES FRANKLIN: Congregationalist; b. at New Sharon, Me., Nov. 9, 1853. He was graduated from Harvard (A.B., 1876) and Andover Theological Seminary (1879). He was then pastor of North Avenue Congregational Church, Cambridge, Mass. (1879-86), and Plymouth Church, Minneapolis, Minn. (1886-90), and since 1890 has been president of Western Reserve University and Adelbert College, Cleveland, O. He was editor of The Chicago Advance in 1888-91 and is now associate editor of the Bibliotheca Sacra, and has written American Colleges: Their Students and Work (New York, 1878); The Reading of Books: Its Pleasures, Profits, and Perils (Boston, 1883); The Family: Historical and Social Study (in collaboration with wife; 1887); The Working Church (New York, 1888); Within College Walls (1893); The College Woman (1894); The American College in American Life (1897); The Best Life (1898); The Choice of a

College for a Boy (1899); College Administration (1900); The Youth's Dream of Life (Boston, 1900); God in His World (1900); If 1 were a College Student (New York, 1902); A Liberal Education and a Liberal Faith (1903); College Training and the Business Man (1904); History of Higher Education in America (1906); and History of Education in. the U. S. Since the Civil War (1910).

TIARA. See VESTMENTS AND INSIGNIA, ECCLESIASTICAL.

TICHONIUS (TYCHONIUS), tikro'ni-us: African Donatist of the late fourth century. He is first mentioned by Gennadius, who places him between Rufinus (d. 410) and Sulpicius Severus (d. after 420), and states that he was learned in the Scriptures, history, and profane sciences, that he was full of zeal for the Church, and that he wrote De bello intestino, Expositiones diversarum causarum, and also a book containing seven rules for exegesis and a spiritual interpretation of the Apocalypse. He denied the future thousand-years' reign of the righteous on the earth after the resurrection, holding that the twofold resurrection described in the Apocalypse denoted, on the one hand, the growth of the Church, where those who were justified by faith were awakened by baptism from the deadness of their sins to the service of eternal life, and, on the other hand, the general resurrection of all flesh. Gennadius furthermore states that Tichonius was a contemporary of Rufinus, and that he flourished during the reign of Theodosius and his sons. The only later writer to add information concerning Tichonius is Johannes Trithemius (q.v.), who gives an extended list of the Donatist's writings, mentioning three books of the De hello intestino and also alluding to " numerous letters to divers persons, and many other things " (De seriptaribus ecclesiasticis, xeii.).

The exegetical rules of Tichonius (MPL, xviii. 1566 were given in detail and exhaustively criticized by Augustine in De doctrines Christians (iii. 30-37; MPL, xxxiv. 81-90; best by F. C. Burkitt, in TS, iii. I, 1894, superseding entirely former editions; Eng. trans]. of the chapters of Augustine in NPNF, 1 ser., ii. 568-573), and they thus received an approval which secured them long influence. The first rule, " on the Lord and his body," shows how, when the head and the body (or Christ and the Church) are set forth under one person, one may accurately determine what is said of each. Thus, the " stone that smote the image," according to Dan. ii. 35, is Christ, and the " great mountain " which it became; is the Church. The second rule, " on the twofold body of the Lord," deals with the division into right and left, so that when the Church is described as "black, but comely" (Cant. i. 5), the first adjective refers to her left aide and the second to her right. The third rule, " on the promises and the law," shows how, though no one is justified by the works of the law, some have fulfilled the law and have been justified. The fourth rule, " on species and genus," deals with those passages of Scripture in which there is a transfer from species to genus or vice versa. Thus, the words of Christ, 11 the dead . . .