Doctor

(διδάσκαλος), a teacher, as the terms both signify (Luk 2:46; Luk 5:17; Act 5:34). Anciently learned men among the Jews were denominated

חָכָם, chakam’, sage, as among the Greeks they were called σόφος, wise. In the time of our Savior the common appellative for men of that description was νομοδιδάσκαλος, "teacher of the law," or νομικός, "lawyer," less exactly γραμματεύς; in the Hebrew סוֹפֵר, sopher’, meaning "scribe." They were addressed by the honorary title of רָב, Rab, רִבַּי, Rabbi, great, or master. The Jews, in imitation of the Greeks, had their seven wise men, who were called Rabboni (q.v.), of which number Gamaliel was one. They called themselves the children of wisdom, an expression which corresponds very nearly to the Greek φιλόσοφος, "philosopher" (Mat 11:19; Luk 7:35). The heads of sects were called fathers (Mat 12:27; Mat 23:1-9), and the disciples, תִּלְמַידַים, talmidim’, were denominated sons or children. The Jewish teachers, at least some of them, had private lecture-rooms, but they also taught and disputed in synagogues, in temples, and, in fact, wherever they could find an audience. The method of these teachers was the same with that which prevailed among the Greeks. Any disciple who chose might propose questions, upon which it was the duty of the teachers to remark and give their opinions (Luk 2:46). SEE DISCIPLE.

There is a difference of opinion as to what part of the Temple it was in which our Savior was found sitting with the doctors. There was no school in the Temple; but there was a synagogue, and several courts of council and judicature, including at this time the great Sanhedrim itself. It is very probable our Lord was offered a seat among them, from their being struck with admiration at the searching power of his questions, and the depth of knowledge which they displayed. But it is also possible that he might have sat on the floor with other young persons, while the doctors sat on raised benches, according to their custom. This was called sitting at their feet; and as the benches were often raised in a semicircle, those who sat or stood in the area might well be said to be "among" the doctors. SEE JESUS; SEE TEMPLE.

Teachers were not invested by any formal act of the Church or of the civil authority; they were self-constituted. They received no other salary than some voluntary present from the disciples, which was called τιμή, rendered "honor" (1Ti 5:17), and they acquired a subsistence chiefly by the exercise of some art or handicraft. SEE TEACHER. According to the Talmudists, they were bound to hold no conversation with women, and to refuse to sit at table with the lower class of people (Mat 9:11; Joh 4:27). The subjects on which they taught were numerous and of no great interest, of which there are abundant proofs in the Talmud. SEE SCHOOL.

Doctors of the law, frequently mentioned in the New Testament, were chiefly of the sect of the Pharisees; but they are sometimes distinguished from that sect (Luk 5:17). SEE LAWYER.

In the schools that were established after the destruction of Jerusalem at Babylon and Tiberias, a sort of academical degree was conferred, the circumstances attending the conferring of which are thus stated by Maimonides.

(1.) The candidate for the degree was examined both in reference to his moral character and his literary acquirements.

(2.) Having undergone this examination with approbation, the disciple then ascended an elevated seat (see Mat 23:2).

(3.) A writing tablet was presented to him, to signify that he should write down his acquisitions, since they might escape from hi memory, and, without being written down, be lost.

(4.) A key was presented to him, to signify that he might now open to others the treasures of knowledge (see Luk 11:52).

(5.) Hands were laid upon him; a custom derived from Num 27:18.

(6.) A certain power or authority was conferred upon him, probably to be exercised over his own disciples.

(7.) Finally, he was saluted in the school of Tiberias with the title of Rabbi, and in the school of Babylon with that of Master. SEE RABBI.

Doctor. See Lawyer, Teacher.

DOCTOR.—The English versions have been very inconsistent in the translation of διδάσκαλος, νομοδιδάσκαλος, ῥαββεί, νομικός. They have generally followed Wyclif, who used maister for διδάσκαλος, and doctour only once (Luk 2:46). In the American Revised Version NT 1881, OT 1885 ‘master’ and ‘doctor’ disappear as translation of διδάσκαλος, and ‘teacher’ is uniformly used. The Authorized Version has ‘teacher’ only once in the Gospels (Joh 3:2) out of a very large number of instances of διδάσκαλος. The English Revised Version NT 1881, OT 1885 advances to only four uses of ‘teacher’ (Mat 23:6, Luk 2:46, Joh 3:2; Joh 3:10). νομοδιδάσκαλος occurs only three times in the NT (Luk 5:17, Act 5:34, 1Ti 1:7). In the last example Authorized Version has ‘teacher’ and in the other two ‘doctor of the law.’ Of course, ‘doctor’ is simply Latin for ‘teacher,’ but the American Revised Version NT 1881, OT 1885 would have done better to adopt ‘teacher of the law’ for νομοδιδάσκαλος also (Luk 6:17, Act 5:34).

The chief English Versions translate the word διδάσκαλος in Luk 2:46 as follows: Wyclif, doctours; Tindale, doctours; Cranmer, doctours; Geneva, doctours; Rheims, doctors; Authorized Version , doctors; Revised Version NT 1881, OT 1885 , doctors; Noyes, teachers; Bible Union Revision, teachers; American Revised Version NT 1881, OT 1885 , teachers; Twentieth Century NT, Teachers. νομοδιδάσκαλος in Luk 5:17 and Act 5:34 is translated doctour of the lawe by Wyclif, who is followed with variations in spelling by Tindale. Geneva, Rheims, Authorized Version and Revised Version NT 1881, OT 1885 , American Revised Version NT 1881, OT 1885 . The American Bible Union Revision has teacher of the law in Luk 5:17 and Act 5:34 also. Twentieth Century NT has Teacher of the Law.

It would seem that νομοδιδάσκαλος should he translated ‘teacher of the law,’ and διδάσκαλος ‘teacher’ always. The Old English word ‘doctor’ now often signifies a title. Pope’s phrase, ‘when doctors disagree,’ referred to teachers, νομικός used once in Mt. (Mat 22:35) and eight times in Lk., and is practically equivalent to νομοδιδάσκαλος. See Rabbi, Master, Teacher, Lawyer.

A. T. Robertson.

DOCTOR.—In Luk 2:46 it is said that the boy Jesus was found in the Temple, ‘sitting in the midst of the doctors.’ The doctors were Jewish Rabbis. The Eng. word, like the Greek (didaskalos), means simply ‘teacher.’ So Luk 5:17 and Act 5:34, where the Gr. for ‘doctor of the law’ is one word (nomodidaskalos). Bacon calls St. Paul ‘the Doctor of the Gentiles.’

A title conferred on students who have completed an advanced course in a faculty, as theology or law. In medieval times, this title was given at first only to professors of civil law, was later "applied also to canonists by a decretal of Innocent III (1198-1216), and in the 13th century some universities granted it to students of grammar, medicine, logic, and philosophy. Three degrees were generally recognized, the baccalaureate and the licentiate being mere steps to the degree of doctor, usually synonymous with that of "master." The doctorate implies the prerogative jus ubique docendi, or the privilege of teaching everywhere without undergoing further examination. The curriculum, the examination, and the length of the course of study differed in the various universities, Bologna requiring six years for the doctorate in canon law, and Paris five years, according to the statutes of 1215. The essential meaning of the doctorate, implying the ability to teach, is preserved in modern academic usage but the degree is now often conferred as an honorary title. S.T.D. (Sacrae Theologiae Doctor, Doctor of Sacred Theology) and D.D. (Doctor Divinitatis, Doctor of Divinity) can be conferred only by theological faculties approved by the pope, and the candidate must make the profession of faith drawn up by Pius IV.

(Lat. docere, to teach)The title of an authorized teacher. In this general sense the term occurs in the O.T.; the "doctors" are mentioned with the "princes and ancients" (Deuteronomy 29:10; 31:28), and Azarias prophesies (2 Chronicles 15:3) that "many days shall pass in Israel, without the true God, and without a priest a teacher, and without the law" (absque sacerdote doctore, et absque lege). It was the duty of these doctors to expound the law, and this they performed at the time of Christ, who was found in the Temple "in the midst of the doctors" (Luke 2:46). Another meeting of Our Lord with the "doctors of the law" is recorded in St. Luke, v, 17. The later Jewish teachers also received the title (doctor gemaricus, doctor mischnicus -- see Talmud). Under the New Law the doctors are those who have received a special gift or charisma (see CHARISMATA) such as the "prophets and doctors" of the Church at Antioch (Acts 13:1), and of whom St. Paul says that "God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors (1 Corinthians 12:28; Ephesians 4:11). St. Paul speaks of himself as a doctor of the Gentiles in faith and truth (1 Timothy 2:7), and Doctor gentium is one of the titles given him in the liturgy. In the early Church, teachers in the catechetical schools were known as doctores audientium (Cyprian, Ep. xxix, ed. Hartel); and finally, in the course of time, some of the most illustrious theologians were designated as "Doctors of the Church" (q.v.).The use of Doctor as an academic title dates from the founding of the medieval universities. Before these were regularly organized, any teacher who gathered about him a number of students was a doctor, dominus, or magister. During the first half of the twelfth century, the title Doctor acquired a more special significance, though it still implied personal excellence rather than official position. The "Four Doctors" who succeeded Irnerius at Bologna were the distinguished jurists, Martinus (died before 1166), Bulgarus (died 1166), Hugo (died 1168), and Jacobus (died 1178). But when the doctors formed a collegium they prescribed conditions on which other persons might become members of the teaching body, and thus laid the foundation of the system of academic degrees. The doctorate was first granted in civil law (doctores legum), later in canon law (doctores decretorum), and, during the thirteenth century, in medicine, grammar, logic, and philosophy. The doctorate in music was conferred at Oxford and Cambridge in the fifteenth century. For graduates in arts and theology, magister was more generally employed than doctor, but for a long time these titles were synonymous. The English universities, adopting the usage of Paris, at first designated teachers of law as doctors, and professors of theology as masters; but in the course of time the former title was given to all the superior faculties, and the latter was reserved for grammar and arts. In Germany, doctor and magister were interchangeable (Kaufmann, "Geschichte" etc., II, 268 sqq.), and though the mastership is no longer conferred as a separate degree, a trace of the medieval practice is still found in the diploma which styles its recipient "Doctor of Philosophy and Master of Arts".Bologna at first conferred only the doctorate, but Paris and the English universities very soon introduced the preparatory degrees of baccalaureate and licentiate. Later, it is true, the licentiate was granted in the Italian university also at the first examination (privata); but this merely implied permission to proceed to the second, more formal, examination (publica) in which the licentia docendi was given. At Paris, the licentiate meant a real authorization to teach, besides being a pre-requisite for admission to the final examination (inceptio) at which the doctorate was conferred. There was a corresponding difference in the length of the course for the degree. Bologna required six years of study for the doctorate in canon law, and seven or eight for the doctorate in civil law; the student might begin his course at the age of fourteen and become a doctor at twenty or twenty-one. At Paris the statutes drawn up in 1215 by the Cardinal Legate Robert de Cour&ccedil;on provided that no one should lecture in theology as a master unless he was thirty-five years of age, had studied for eight years, and taken a five-years’ course in theology. According to Denifle (Universit&auml;ten, 100-102), the eight years meant three years in arts and five years in theology. (Cf. Rashdall, "Universities", I, 462 sqq.) At Oxford, candidates who had already taken the M. A. degree were required to study theology seven years more for the licentiate. In medicine, M. A. candidates had a six-years’ course for the doctorate. For the subjects required in these courses see UNIVERSITY. (Cf. Rasbdall, op. cit., II, 452 sq.)In regard to examinations there seems to have been considerable leniency: at times they were reduced to mere formalities, at other times they were dispensed with. The degree was awarded by the chancellor on the advice of the regent masters of the faculty as to the candidate’s fitness. The ceremony of inception was conducted by a regent; it consisted in the tradition of the book and ring, the imposition of the biretta, and the kiss of fellowship. At Paris, however, the degree in theology was conferred by the chancellor himself, who placed the biretta upon the candidate’s head with the words, "Incipiatis in nomine Patris et Filii et Spiritus Sancti. Amen." Then followed a disputation (aulica) in which the chancellor, the masters, and one of the bachelors took part. It was customary also to hold, on the evening before inception, an elaborate disputation known as vesperi&#0156; (see, for details, "Chartularium", II, App., p. 693).Among the various doctorates, that in theology ranked first. It was no uncommon thing for those who had received the degree in the other faculties to take additional courses for the S. T. D. In the German universities, for instance, licentiates in law or medicine might become bachelors in theology after five years of theological study; they would then be obliged to pursue the course prescribed for the other candidates. Conversely, theologians were sometimes permitted to follow courses in civil law and medicine. This privilege was granted to Bologna by Clement V (10 March, 1310) for a period of ten years but it applied only to ecclesiastical persons other than priests, religious, and bishops elect. It was renewed twice by John XXII (1317 and 1330); but when the university (1343-44) petitioned for an indefinite extension of the privilege, Clement VI refused. Innocent VI, however, renewed it (30 June, 1360) for ten years (Denifle, op. cit., 209).The chief significance of the doctorate lay in the fact that it authorized the recipient to teach everywhere without undergoing further examination -- jus ubique docendi. This prerogative developed gradually out of the licentia docendi which the degree itself implied, i. e. the right to teach in the university which conferred the doctorate. But as the older universities, Bologna, Paris, and Oxford, grew in importance and attracted students from all parts, the idea naturally spread that their graduates had the right to teach everywhere. Subsequently, this authorization was expressly granted to newly founded universities: by Gregory IX to Toulouse (1233), and by Alexander IV to Salamanca (1255). It was long, however, before the universities came to a mutual recognition of their degrees. Paris held tenaciously to its rights; Oxford was more liberal, but would not permit a Parisian doctor to teach merely on the strength of his degree. The doctors themselves were not always anxious to exercise their prerogative; the teaching devolved in large measure upon the bachelors, and the masters were classified as regents (those who taught) and as nonregents, who were content with the prestige implied by their degree or were eager for other occupations.The essential meaning of the doctorate as fixed by the medieval universities is preserved in modern academic usage; the degree implies a qualification to teach. It has, however, undergone various modifications which are due partly to the development of the sciences and partly to changes in educational theory and practice. The degree, Doctor of Laws, is often conferred as an honorary title. The doctorate in theology, or divinity, has been retained by Catholic institutions as a degree to be given either after a course of study and an examination or as a distinction (honoris causa); while the tendency among non-Catholic universities is to confer it only as an honorary degree. Of late the doctorate in philosophy has attained great importance, and its value has been enhanced as the result of stricter requirements. For this and for the other doctorates, research is now generally considered the principal qualification, and in consequence the candidate’s work is becoming more specialized.The influence of the Holy See, in regard to the doctorate, especially in theology, has been exerted in various ways, e.g. by authorizing universities to confer the degree, by prescribing through papal legates the conditions for obtaining it, and by correcting abuses, notably laxity of requirements, which crept in from time to time. The historical details will be found in the article UNIVERSITY. Legislation concerning the ecclesiastical side of the subject may be summarized as follows: -- 1. The power of creating doctors belongs to the pope; but he may, and often does, delegate it to universities, seminaries, and other institutions of learning. Charters granted by civil authority are valid; but to obtain canonical recognition, doctorates in theology and canon law must be conferred in virtue of pontifical authorization. 2. The candidate for the degree must he a baptized Christian and must subscribe to the profession of faith formulated by Pius IV. As a rule, only priests receive the doctorate in theology and canon law. It is not, however, necessary that the recipient should be in Sacred orders. Laymen as well as priests are allowed to appear as advocates before the Roman tribunals (Rota, Signatura) and they are required to have the doctorate at least in Canon law (Const. "Sapienti consilio", 29 June, 1908). 3. The doctoral biretta, or four-cornered cap, may be worn on academic occasions, but not in choir (Cong. of Rites, "In Venusina", 1844, and reply to the Archbishop of Santiago de Chile, 6 Sept., 1895); the ring may be worn at all times except at Mass and other ecclesiastical functions (Cong. of Rites, 12 Feb., 1892). 4. The Council of Trent (Sess. XXII, c. ii, "de Ref.") decreed that a bishop must be either doctor or licentiate in theology or in canon law; if a religious, he should have proper testimonials from his superiors. It enacted the same requirement for the archdeacon (Sess. XXIV, c. xii, "de Ref."). Regarding the vicar capitular and, the p&#0156;nitentiarius, it prescribed that they should either have the degree or be otherwise well qualified. The Congregation of Studies recently decided (7 March, 1908) that the penitentiary and theologian of the cathedral chapter, if not already doctors, must receive the degree within a year. The Const. "Sapienti consilia" (29 June, 1908) prescribes the doctorate in theology and Canon law for the officials of the Rota and Signatura. It has been a matter of controversy whether the vicar-general is obliged to be a doctor and whether the Tridentine decree concerning the archdeacon is still in force. For the diversent opinions, see Card. Gennari, "Questioni Canoniche" (Rome, 1908), pp. 372, 292. The whole tenor of ecclesiastical legislation has been in favour of requirements which secure scientific qualifications in those who are appointed to official positions in the Church.-----------------------------------ERMAN-HORN, Bibliographie d. deutschen Universit&auml;ten (Leipzig, 1904), I, 252; DENIFLE, Die Universit&auml;ten des Mittelalters (Berlin, 1885); KAUFMANN, Die Gesch. d. deutschen Universit&auml;ten (Stuttgart, 1888); RASHDALL, The Universities of Europe, etc. (Oxford, 1895); LAURIE, The Rise and Early Constitution of Universities (New York, 1898); BATTANDIER, Annuaire Pontifical (Paris, 1906). DOCTORS, SURNAMES OF FAMOUSIt was customary in the Middle Ages to designate the more celebrated among the doctors by certain epithets or surnames which were supposed to express their characteristic excellence or dignity. This was especially the case with the doctors in law and theology. The following list exhibits the principal surnames with the dates of death.Doctors in Theology: -- Abstractionum -- Francis Mayron, O. F. M., 1325 or 1327. Acutissimus -- Sixtus IV, 1484. Acutus -- Gabriel Vasquez, S. J., 1604. Am&#0156;nus -- Robert Conton, O. F. M., 1340. Angelicus -- St. Thomas Aquinas, O. P., 1274. Arca testamenti -- St. Anthony of Padua, 1231. Authenticus -- Gregory of Rimini, O. S. A., 1358. Averroista et philosophi&#0156; parens -- Urbanus, O. S. M., 1403. Beatus et fundatissimus -- &AElig;gidius of Colonna, O. S. A., 1316. Bonus -- Walter Brinkley, O. F. M., 1310. Christianus -- Nicholas of Cusa, 1464. Clarus -- Louis of Montesinos, 1621. Clarus ac subtilis -- Denis of C&icirc;teaux, 15th cent. Collectivus -- Landolfo Caracciolo, O. F. M., 1351. Columna doctorum -- William of Champeaux, O. S. B., 1121. Contradictionum -- Johann Wessel, 1489. Divinus, Ecstaticus -- John Ruysbroeck, Can. Reg., 1381. Doctor doctorum, Scholasticus -- Anselm of Laon, 1117. Dulcifluus -- Antonius Andreas, O. F. M., 1320. Ecstaticus -- Denys the Carthusian, 1471. Eminens -- St. John of Matha, O. Trin., 1213. Emporium theologi&#0156; -- Laurent Gervais, O. P., 1483. Excellentissimus -- Antonio Corsetti, 1503. Eximius -- Francisco Suarez, S . J., 1617. Facundus -- Petrus Aureoli, O. F. M., 1322. Famosissimus -- Petrus Alberti, O. S. B., 1426. Famosus -- Bertrand de la Tour O. F. M., 1334. Fertilis -- Francis of Candia, O. F. M., 15th cent. Flos mundi -- Maurice O’Fiehely, O. F. M., Abp. of Tuam, 1513. Fundamentalis -- Joannes Faber of Bordeaux, 1350. Fundatissimus -- see Beatus. Fundatus -- William Ware, O. F. M., 1270. Illibatus -- Alexander Alamannicus, O. F. M., l5th cent. Illuminatus -- Francis Mayron, O. F. M., 1325-27; Raymond Lully, O. F. M., 1315. Illuminatus et sublimis -- Joannes Tauler, O. P., 1361. Illustratus -- Franciscus Picenus, O. F. M., 14th cent. Illustris -- Adam of Marisco, O. F. M., 1308. Inclytus -- William Mackelfield, O. P., 1300. Ingeniosissimus -- Andrew of Newcastle, O. F. M., 1300. Inter Aristotelicos Aristotelicissimus -- Haymo of Faversham, O. F. M., 1244. Invincibilis -- Petrus Thomas, O. F. M., 14th cent. Irrefragibilis -- Alexander of Hales, O. F. M., 1245. Magister Sententiarum -- Peter Lombard, 1164. Magnus -- Albertus Magnus, O. P., 1280; Gilbert of C&icirc;teaux, O. Cist., 1280. Marianus -- St. Anselm of Canterbury, O. S. B., 1109. Mellifluus -- St. Bernard, O. Cist., 1153. Mirabilis -- Antonio Perez, S. J., 1649; Roger Bacon, O.F.M., 1294. Moralis -- Gerard Eudo, O. F. M., 1349. Notabilis -- Pierre de l’Ile, O. F. M., 14th cent. Ordinatissimus -- Johannes de Bassolis, O. F. M., c. 1347. Ornatissimus et sufficiens -- Petrus de Aquila, O. F. M., 1344. Parisiensis -- Guy de Perpignan, O. Carm., 1342. Planus et utilis -- Nicolas de Lyre, O. F. M., 1340. Pr&#0156;clarus -- Peter of Kaiserslautern, O. Pr&aelig;m., 1330. Pr&#0156;stantissimus -- Thomas Netter (of Walden), O. Carm., 1431. Profundissimus -- Paul of Venice, O. S. A., 1428; Gabriel Biel, Can. Reg., 1495; Juan Alfonso Curiel, O. S. B., 1609. Profundus -- Thomas Bradwardine, 1349. Refulgidus -- A1exander V, 1410. Resolutissimus -- Durandus of Saint-Pour&ccedil;ain, O. P., 1334. Resolutus -- John Bacon, O. Carm., 1346. Scholasticus -- Peter Abelard, 1142; Gilbert de la Porr&eacute;e, 1154; Peter Lombard, 1164; Peter of Poitiers, 1205; Hugh of Newcast1e, O. F. M., 1322. Seraphicus -- St. Bonaventure, O. F. M., 1274. Singularis et invincibilis -- William of Occam, O. F. M., 1347 or 1359. Solemnis -- Henry of Ghent, 1293. Solidus, Copiosus -- Richard of Middleton, O. F. M, 1300. Speculativus -- James of Viterbo, O. S. A., 1307. Sublimis -- Francis de Bachone, O. Carm., 1372; Jean Courte-Cuisse, 1425. Subtilis -- Duns Scotus, O. F. M., 1308. Subtilissimus -- Peter of Mantua, 14th cent. Succinctus -- Francis of Ascoli, c. 1344. Universalis -- Alanus of Lille, 1202; Gilbert, Bishop of London, 1134. Venerabilis et Christianissimus -- Jean Gerson, 1429. Venerandus -- Geoffroy de Fontibus, O. F. M., 1240. Vit&#0156; Arbor -- Johannes Wallensis, O. F. M., 1300.Doctors in Law: -- Aristotelis anima -- Johannes Dondus, 1380. Doctor a doctoribus -- Antonius Franciscus, 1528. Fons canonum -- Johannes Andrea, 1348. Fons juris utriusque -- Henry of Susa (Ostia), 1267-81. Lucerna juris -- Baldus de Ubaldis, 1400. Lucerna juris pontificii -- Nicholas Tedeschi, O.S.B., 1445. Lumen juris -- Clement IV, 1268. Lumen legum -- Irnerius, 13th cent. Memoriosissimus -- Ludovicus Pontanus, 1439. Monarcha juris -- Bartholomew of Saliceto, 1412. Os aureum -- Bulgarus, 1166. Pacificus (Proficuus) -- Nicolas Bonet, O. F. M., 1360. Pater Decretalium -- Gregory IX, 1241. Pater et organum veritatis -- Innocent IV, 1254. Pater juris -- Innocent III, 1216. Pater peritorum -- Pierre de Belleperche, 1307. Planus ac perspicuus -- Walter Burleigh, 1337. Princeps subtilitatum -- Francesco d’Accolti, 1486. Speculator -- William Durandus, 1296. Speculum juris -- Bartholus of Sassoferrato, 1359. Subtilis -- Benedict Raymond, 1440; Filippo Corneo, 1462. Verus -- Thomas Doctius, Siena, 1441. -->E.A. PACE Transcribed by Douglas J. Potter Dedicated to the Immaculate Heart of the Blessed Virgin Mary <p align=center>The Catholic Encyclopedia, Volume VCopyright &#169; 1909 by Robert Appleton CompanyOnline Edition Copyright &#169; 2003 by K. KnightNihil Obstat, May 1, 1909. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York</p>

dok´tẽr: In Luk 2:46 (διδάσκαλος, didáskalos) “doctor” is equivalent to “teacher,” which latter is the translation of the Revised Version (British and American). So in Luk 5:17; Act 5:34, the King James Version and the Revised Version (British and American) “doctors,” “doctor,” of the law (nomodidáskalos). See EDUCATION; RABBI; SCRIBES.

‘Doctor’ (Luk_2:46; Luk_5:17, Act_5:34) = ‘teacher.’ The ‘doctor’ was a scribe. Till 40 years old he was talmîd (‘scholar’). Probably after examination he became talmîd ḥâkhâm (‘sage scholar’). On receiving a call from a particular community, he was solemnly ordained to office with laying on of hands, and became rabbi (‘master’). Such was the process after a.d. 70. In the NT rabbi has not so specialized an application. The Law, especially the oral tradition, was the great subject of study; it was learned by indefatigable memorizing. Discussions were held at which listeners might put questions (cf. Luk_2:46).

Literature.-E. Schürer, History of the Jewish People (Eng. tr. of GJV).] ii. i. § 25 (II.); W. Bousset, Religion des Judentums im neutest. Zeitalter, 1903 ii. 5, p. 147; article ‘Doctor’ in Hasting's Dictionary of the Bible (5 vols) , Dict. of Christ and the Gospels , and Catholic Encyclopedia .

W. D. Niven.