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tion of canons which lie completed in 10S7 and dedi- cated to Victor III (Collectio canonuni, ed. Marti- nucci, Venice, 1809; ed. Victor Wolf von Glanfell, Pa- derborn, 1905). It consists of four books: the first book (327 chapters) treats of the power of the Roman Church; the second (16.3 chapters) of the Roman clergy; the third (289 chapters) of ecclesiastical mat- ters; the fourth (437 chapters) of the liberty of the Church and her ministers and of the immunities of the clergy. These canons were partly taken from earlier collections, e. g. that of Burchard of Worms, partly from the original documents found in the archives and the library of the Lateran palace. The sources of the collections are to be found in Holy Scripture, the councils, letters of popes, writings of the Fathers, let- ters of temporal rulers, and civil laws. He meant by this work to defend therightsandliberty of the Church and the authority of the Holy See, in keeping with the measures of Gregory VII and his adherents. At the same time, this collection reveals Deusdedit as one of the most important of the pre-Gratian canonists. Under Urban II (1088-1099) he published in the in- terest of the Gregorian reforms another work: "Li- bellus contra invasores et sjTnoniacos et reliquos schismaticos" (ed. Mai, Nova Bibliotheca Patrum, VII, III, 77-114; ed. Sackur, Mon. Germ. Hist., Libelli de lite, II, 300-365). Tliis work was first published in a short, then in an enlarged form, the latter com- pleted in 1099. In this work, important for the his- tory of the investitures conflict under Urban II, the author points out that the temporal power has no au- thority in ecclesiastical matters and particularly no right to exercise ecclesiastical investiture. Sackur (.see below) has made it probable that the so-called "Dictatus Papse" (see Gregory VII) were composed by Deusdedit. These are twenty-seven short theses concerning the privileges of the Roman Church and the pope [ed. J.affe, Bibl. Rer. Germ., (Beriin, 1864—) II, 174]. Until quite recently Gregory VII himself was generally regarded as the author; Lowenfeld (see below) continued to maintain the authorship of Greg- ory, but Sackur, however, has shown that the "In- dices capitulorum" in the "Collectio canonum" of Deusdedit are closely related to the brief theses known as "Dictatus Papa;" both in respect of sense and ver- bal text. Most jirobably, therefore, the latter are taken from the collection of Deusdedit, who put them to- gether from the "Registrum Epistolarum" or letter- book of Gregorj'. Possibly also Deusdedit was the editor of this famous and important collection of Greg- ory's correspondence. In this case, the cardinal ap- pears in a new light as intimate counsellor and intel- lectual heir of Gregory VII. On 4 April, 1100, a cer- tain Albericus appears as titular priest of S. Pietro in Vincoli ; therefore Deusdedit was then no longer alive. Die Kanonessnmmlung tlrii Kardinalx Dnisiifdit, von Gi-an- VELL. ed. (Paderbom, 1905); Gif.sebrecht, Die Gcsclzgcbunff der rum. Kirche znr Zcil Gregors VII. in Munchen. Hist. Jahr- buch far ISi:6, ISO ?'qq.: Stf.vf.N80N, Osservazioni svUa "Col- lectio canonum" di Dr-n.sdedit in Archivio delta societi roman^ di storia palria (lS8.5'i. 300-398; LowF.NFELD, Die Canonsammlung de.t Kard. Deusdedit und das Register Gregors VII. in Neues Archiv (1885), 311 sqq.: Idem, Der Dictatus papte Gregors VII. und eine Ueberarbeitung desselben im 11. Jahrh.,tbid. (1891), 19:j sqq.; Sacktr. Der Dictntus papfp und die Canonsammlung des Dewidedil, ibid. (1S93), 135 sqq.; Idem, Zu den Streitschriften dts Deusdedit und des Ihign I'lm Fleliry, ibid. (1891), 349 sqq. ; HlRarjl, Kard. Dm.^dedils StrUung zur Laieninvestitur in ArchivJ. kath. Kirchenreeht (19as\ 34 sqq.; MiRBT, Die Publixistik im Zcilalter Gregors VII. (Leipzig, 1894). J. P. KiRSCH.

Deus in Adjutorium Meum Intende, with there- spon.se: "Domine ad adjuvanduni me festina", first verse of the sixty-ninth Psalm. These words form the introductory prayer to everj' Hour of the Roman, monastic, and Ambrosian Breviaries, except during the Last three davs of Holy Week, and in the Office of the Dead. While they are said, or sung, all present sign themselves with the sign of the cross. Tradition says that St. Benedict introduced this custom into the monastic Office and that St. Gregory I extended it to all

the Roman churches; C;issian (Coll., X, 10), however, says that from the earliest Christian times the monk? used this introduction very often, probably outside of the liturgical prayers. In placing this supplication at the beginning of every Hour the Church implores the assistance of God against distractions in prayer.

In the Roman Rite the "Deus in adjutorium" is preceded in Matins by the " Domine labia mea aperies", whilst in the monastic Breviarj^ the order is reversed. In Complin it is always pr.M.iled by the"Convertenos Deus". In the MnzMialuC Liturgy the Hours com- mence with the triple Kyi ir i;iiison. In all the Latin countries north, east, and west of the Alps the intro- duction to the solemn Vespers of Easter Sunday w-as formed by the nine Kyrie Eleison and Christe Eleison of the Easter Mass. In the churches which observe the Greek Rite, the Trisagion and other prayers open the Hours. The "Deus in adjutorium" is repeated three times during the conclusional prayers of Prime. In the monasteries Prime w-as finished immediately after the prayer: "Domine Deus omnipotens"; then the monks went from the choir to the chapter-room, where the Martyrology was read, and the day's work was given out; before dispersing to their several occu- pations they sang three times the "Deus in adjutor- ium", to emphasize the union of prayer and labour.

WOLTEH, Psaltite sapicnter (KreiburE, 1905), II, 658; Nord- amerikanisches Pastorolblatt (Dec. 1907); Batiffol. tr. Bay- lay. History of the Roman Breviary (London, 1898); Bernard Cours de liturgie romame: le Brn'iaire (Paris. 1887), II. 148-50.

Frederick G. Holweck.

Deuterocanonical Books. See C.\non op the Holy Scriptures.

Deuteronomy. — This term occurs in Deut., xvii, IS and Jos., viii, 32, and is the title of one of the five books of the Pentateuch. In both passages it renders the Latin De!/(eror!o7?(!«m, theGreekri Sevrtpovbiuov, the Hebrew njL"D, and signifies " copy " or " duplicate " rather than " repetition". The te.xts themselves ap- pear to demand this meaning; for Deut., xvii, 18 reads: "But after he is raised to the throne of his kingdom, he shall copy out to himself the Deuteron- omy of this law in a volume, taking the copy of the priests of the Levitical tribe"; and Jos., viii, 32 re- lates: "And he wrote upon stones the Deuteronomy of the law of Moses, which he had ordered before the children of Israel." The Targum of the latter pass.ige favoiirs the same meaning. Aa title of the fifth book of the Pentateuch, Deuteronotny corresponds to the Hebrew D'13in npK. Pseudo-Athanasius maintains that the title signifies "the second law" promulgated by Moses in accordance with the Divine precept. But it is more commonly understood as meaning "ex- planation" of the law, or "exhortation" inducing to the observance of the law. The introductory ques- tions conceniing the Book of Deuteronomy are treated in the article Pentateuch.

Hagen, Lexicon Biblicum (Paris, 1905).

A. J. Maas.

Deutinger, Martin, philosopher and religious writer, b. in Langenpreising, Bavaria, 24 March, 1815; d. at Pfafers, Switzerland, 9 Sept., 1864. He was or- dained priest in 1837, and after filling several clerical positions, taught philosophy at Freising (1841), Mu- nich (1840), and Dillingen ("1847-52). Like his pred- ecessors, Baader (q. v.) and Anton Giinther, he en- deavoured to construct a philosophy that should medi- ate between Catholicism and the idealistic philosophy then prevailing in Oennany, and thus conciliate the truths of faith with what he considered the demands of rea.son. The effort at conciliation, while no more suc- cessful than that of his predecessors, involved less sac- rifice of the content of Faith and of objective reason. Deutinger's sy.stem is ba.sed on a scheme of trilogies. He places anthropology at the centre. Starting with universal methodical doubt, he finds in that doubt the