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TUR  and France. At Leyden he gained the applause of the whole university by his defence of certain public theses "De verbo Dei scripto." Having made the acquaintance of the most famous of the Dutch professors and divines, and been everywhere received with the highest honour and respect, Turretin bade farewell to the Low Countries and went direct to Paris. Here he lodged some time with the celebrated Daillé, and heard the lectures of Pierre Gassendi on philosophy and cosmography. After quitting the capital he visited the universities of Saumur and Montauban, and halted a short while at Nismes, a place interesting to him from his father having been for some time pastor there. On his return to Geneva (1647), he received ordination, and was in the following year appointed minister of the French and Italian churches. The people flocked in crowds to hear him, attracted by his eloquence and ability. In 1650 he refused the offer of a chair of philosophy, but a short time after he went to Lyons, with the concurrence of the magistrates and presbytery, to succeed Aaron Morus, brother of Alexander, as pastor of the reformed church in that city. He was recalled, however, in 1653 to fill the chair of theology hitherto occupied by Theodore Tronchin. In the discharge of the duties belonging to this chair Turretin passed the rest of his days, and here it was that he won his great fame as a theologian. In 1661 he was sent to Holland on a mission to the states-general, similar to that on which his father had gone forty years before. (See .) He obtained the sum of seventy-five thousand florins, with which the fortification called the Dutch bastion was built. While on this mission he was honoured with an interview with the prince and princess dowager of Orange at Trowhout; and having often preached in the Dutch churches, he was so much admired that the Walloon church of Leyden, and the French church at the Hague sent him pressing invitations to settle with them. These invitations were even backed by letters from the states-general to the Genevan republic; but Turretin chose to abide by his academical duties, and returned to Geneva in 1662. He also after this (1666 and 1672) twice refused the offer of a theological chair in the university of Leyden—offers also made in the most flattering and pressing terms. He died at Geneva on the 28th September, 1687, and was succeeded in the chair of theology by his nephew, the well-known and accomplished theologian, Benedict Pictet. Turretin was married to a lady of the name of Elizabeth de Masse, by whom he had several children, one of them the celebrated Jean Alphonse, subject of the succeeding memoir. The Calvinistic theology has never called forth an abler expounder or defender than the learned, amiable, and pious Francis Turretin. His "Institutio Theologicæ Elencticæ," one of the greatest achievements of any single mind in theology, is still the text-book of the system, nor is there any prospect of its ever being superseded. His other writings are—"Une Réponse a l'Ecrit du Chanoine d'Anecy;" "Theses de satisfactione Jesu Christi;" "De Necessaria Secessione nostra ab Ecclesia Romana;" two volumes of "Sermons sur des textes détachez;" and "Une Reponse à la lettre que l'Eveque de Lugnes écrivit aux families de Geneve, originaires de son Diocese, pour les exhorter à profession de la Catholicité que leurs péres avoient abandonnée." There is an excellent abridgment of the "Institutio" by Leonard Riissen, which has gone through several editions, the best being that of Amsterdam, 1695, 4to.  TURRETIN,, a distinguished theologian, and son of the preceding, was born in Geneva in 1671. He studied theology in Geneva under Tronchin and Pictet, the former of whom, a follower of Amyraldus of Saumur, had much influence upon his views. He was Tronchin's ablest scholar, who remarked upon his first sermon in the academy, "This young man begins where other young men end." He afterwards studied in the universities of Holland and England; and when in London was admitted to the intimacy of Tillotson, Burnet, and Wake. He conceived a high admiration of the new style of English preaching perfected by Tillotson; and he made it his model on his return to Geneva, where he highly distinguished himself in the first instance by his pulpit gifts. In 1697 he was appointed to a chair of church history in the academy. At the death of Tronchin in 1705 he succeeded him in the chair of dogmatic theology, which he held along with the other, and in this double charge he continued till his death in 1737. Very soon after his appointment to the dogmatic chair a movement began in Geneva against the use of the Formula Consensus of the Helvetic church, and Turretin did much to add weight to this agitation, and to obtain for it success, although his father had had a chief hand in imposing what now began to be felt as a heavy yoke. He also exerted himself much, though without effect, to bring about a union between the Reformed and the Lutheran sections of protestantism. This question—so often and so long vexed, and still as far from solution as ever—turned chiefly upon the distinction between the fundamental and the subordinate articles of christianity. But it was not to be expected that orthodox Lutherans could accept Turretin's way of putting that distinction, when he maintained "that nothing was fundamental but love and obedience to the divine commands, and faith in the evangelical promises." These extreme views were contained in a work published by him in 1729, entitled "Nubes testium pro moderato et pacifico de rebus theologicis judicio, et instituenda inter Protestantes concordia." His chief work appeared in 1737, in two volumes, "Cogitationes et dissertationes theologicæ, quibus principia religionis, cum naturalis tum revelatæ, adstruuntur et defenduntur," &c. In this work he compares theology to the art of the statuary, which reaches its perfection, not by the addition of material, but by the removal of it from the block; there is so much useless or noxious matter needing to be removed, until all that is left is the new man sculptured after the image of God—a smart enough hit at the scholastic excrescences of the systematic divines of the seventeenth century, but surely a very inadequate representation of the legitimate scope and extent of theology as a science. Such teaching could not fail to serve as an inclined plane, by means of which the sound protestant theology of the church of Calvin was at length let down into the depths of Socinianism and rationalistic unbelief.—P. L.  TURRIAN or TURRIEN,, a Spanish jesuit and author, was born at the village of Herrera in the diocese of Valencia in Spain. He was educated at Salamanca at the charge of his uncle, Bartolomeo Torrensis, bishop of the Canaries. Turrian applied himself principally to the study of ecclesiastical antiquities. He subsequently obtained a professor's chair, first at Ingolstadt, and then at Rome. Having been sent to the council of Trent by the pope, he set himself in violent opposition to those who demanded the communion in both kinds, and declared, among other things, that the devil who transforms himself into an angel of light, was urging the people to ask a poisoned cup under pretext of the blood of Christ. Turrian became a jesuit in 1566, when he changed his name from Torrensis to Turrian, in order, it is said, that he might not be confounded with Jerome Torrensis. He died at Rome on the 21st November, 1584, at the age of seventy-nine. Cardinal du Perron says that he was a good man, and fit enough to fumble among manuscripts, but that he was ludicrously ignorant of the spirit of the age, and possessed the worst judgment of any writer of his time. The celebrated protestant minister, David Blondel, fell foul of him on the subject of the pretended decretals of the early popes, and belaboured him very severely. He was a very voluminous writer. His works are of two classes—first, original, mostly in defence of the church, her institutions, ceremonies, and interpretation of doctrines; and second, translations, chiefly from the fathers and early ecclesiastical writers.  TURRITA, (or, one of the most famous of the early Italian workers in mosaic, was a native of Siena, and is sometimes called Fra Mino da Turrita, from a place in that territory. The year of his birth is not known, nor whether he studied under one of the Byzantine mosaicists then much employed in Italy, or in the Roman school, which at the beginning of the thirteenth century was celebrated. All that is really known is that in the mosaics he executed in the tribune of St. Giovanni at Florence, which bear the date 1225, he was considered to have surpassed all his predecessors, and from that time he was placed at the head of the living workers in mosaic. He introduced many technical improvements into the art, helped to rid it of some of its archaic conventionalisms, and altogether brought it to a higher stage than it had previously occupied. At Rome he executed mosaics in the chapel of the high altar at S. Giovanni Laterano; others in Santa Maria Maggiore, which appear still fresh, but have been "restored" and altered; and he commenced some important works in the apse of the Duomo at Pisa, but died (1289) before they were far advanced. He was a monk of the order of St. Francis.—J. T—e.  TURSELINUS,, a learned jesuit, was born at Rome in 1545. In 1562 he entered the Society of Jesus at Rome, and there taught rhetoric for twenty years. Besides being 