mastered with ease all the foreign tongues he was called to use, and spoke with remarkable ease and fluency. His whole heart was in his work, because he loved it. Thus he lived and died. " His record is in heaven, and his testimonv on high." He died in Boston Sept. 4, 1877. (W. P. S.)
Schneider, Johann Jacob, was born Feb. 8, 1797, at Basle, where he also pursued his theological studies. In 1819 he was called to Grenzach, in Baden, and since that time he supplied the pulpit in different places until, in 1859, he was called to Betberg, where he intended to remain. Bodily infirmities came over him and ended his life March 24, 1859. Besides a number of hymns which he composed, he published Die christ- lichen Sanger des 19. Jahrhunderts (Basle, 1847). See Zum A ndenken an J, J. Schneider, Pfarrer zu Betberg (Basle, 1859); Koch, Geschichte des deutschen Kirchen- liedes, vii, 367 sq. ; Knajip, Evangel. Lieder'schatz, p. 1344; Zuchold, Bibliutheca Tlieolog. ii, 1167. (B. P.)
Schnepf, Eiihaud, an assistant in the Lutheran Reformation, born of a noble family at Heilbronn, No- vember, 1498. He studied first at Erfurt, then at Hei- delberg. As soon as Luther appeared, Schnepf wel- comed his teachings. He preached first at Weinsberg, then (1523) at Wimpen, where he married. In 1525 he was called by Pliilip HI of Nassau to introduce the reformation at Weilburg. Here his familiarity with Scripture enabled him to trium])h in a disputation over Dr. Tervich, of Treves. In 1528 Philip made him a professor in his new university of Marburg, whence he exerted a reformatory influence into Westphalia. He accompanied his patron to the diet of Spire in 1529, and to Augsburg in 1530. In 1534, at the request of duke Ulrich of Wiirtemberg, he united with Blaurer in the reformation of this country. His seat of operation was Stuttgart, while that of Blaurer was Tubingen. In 1544 he accepted a professorship in Tubingen, and rep- resented the more rigid views of Luther in a Zwinglian community. Schnepf refused to accept the interim, and in 1548 gave up his position and fled to Heilbronn. At the suggestion of Johann Friedrich of Weimar, he became professor of Hebrew at Jena in 1549, and soon had more than sixty students. Here he became, along- side of Amsdorf and Strigel, one of the most eminent theologians in that region. Up to 1555 he had lived in peace with the synergistic Melancthonians at W^it- tenberg; but now he became involved in the rigid Lu- theran party of Flacius, and he assumed a milder posi- tion only at the instance of the duke Johann Friedrich. In the midst of labors abundant, he died at Jena, No- vember, 1558. See Jo. Ros£B,/>e Vita Schnepf i (Leips. 1562); Heyd, Blaurer, and Schnepf, in tlie Ti'ib. Zeit- schrift, 1838; Herzog, Real-Encyklnp. xli, 618-620; Hagenbach, Hist, of Doctrines, ii, 314. (J. P. L.)
Schnurrer, Christian Friedrich, an eminent Ori- entalist, professor and preacher at Tubingen, was born at Cannstadt Oct. 28, 1742. He studied at Tubingen, Got- tingen, Jena, and Leijisic. Among his teachers were Michaelis, Ernesti, Dathe, Semler, Teller, and Gellert. He visited England and France to extend his familiari- ty with Oriental MSS. On his return in 1770 he be- came professor at Tubingen, and began the exegesis of the Old Test. But when, in 1772, he was placed at the head of the theological training-school, he was in the place for which his talents and learning best fitted him. Here he labored with great success for thirty-two years. In 1806 he was made a prelate and brought into close connection with the government. He died at Stutt- gart Nov. 10, 1822. Among the many writings of Schnurrer are, Bibliotheca Arabica (1799-1806,7 parts): —Academic Addresses (in Latin [Tlib. 1828]) -.—Erldu- terungen (historical [Tub. 1798]). See Weber, Schnur- rer's Leben (1823); Herzog, Real-Encyklop. xx,7l4r-7 18. (J.P.L.)
Schock, Charles, a minister of the Methodist Episcopal Church, was born in Stuttgart, Germany,
SCHOLASTIC PHILOSOPHY 418 SCHOLASTIC THEOLOGY
July 1, 1812, and emisrated to Pliiladelphia, Pa., 1820. Kemoving to Wilmington, Del., he tliire united with the Methodist Episcopal Church. He j(iine<l the Phila- delphia Conference in I8oX. He became supernumerary in 18.00, and so remained initil his death, which occurred in Philadelphia, March 24, lt<7 2.— Minutes of Annual CovJ'erences, 1873, p. 18.
Scholastic Philosophy. See Scholasticism.
Scholastic Theology, a term used to designate that peculiar phase of theological development which lies between the patristic age and the age of the Refor- mation. The apostolic age had founded Christianity as a regenerative principle in human society; the patristic age had crystallized the teachings of Christianity as ecclesiastically sanctioned dogmas. The scholastic age now developed and defended and harmonized the dog- mas which already were authoritatively accepted and taught by the Church.
The patristic age died away at about the close of the 6th century. The age from the (ith to the Uth cen- tury is a period of transition from the patristic to the scholastic age. The scholastic age proper extends from the age of Anselin (died 1109) to the outbreak of the Reformation. In the scholastic age we may readily distinguish three phases — the period of inception and youth; the period of greatest strength and glory; and the period of decline and dissolution.
On the threshold of scholastic theology stands un- qnestionahlv the celebrated archbishop of Canterbury, Anselm. He was the first to recognise distinctly the central principle of scholastic theology and to reduce it to raasterh' application. This principle is the unques- tioning acceptance of the traditionally and officially sanctioned body of orthodox doctrine, and the earnest defence of the same by all the resources of logic and reason. The scholastic theologians were therefore not patres, generators, of dogmas, but only doctures, teach- ers and defenders ; and thej' were not docto7-es in gen- eral, but only doctores ecclesicF., They taught not mere- ly in the Church, but for the Church and in defence of the Church. Their central task was to conciliate, or at least to cast a bridge over the gidf which lies between, faith and knowledge. The instrument which they chiefly used was formal logic — syllogistic argumenta- tion. Anselm plainly sets before himself a twofold task — to safeguard theology from the charge of inculcating an absolutely blind and irrational faith, and to reprove the presumption of a too haughty and self- confiding reason. The first error — the too servilely traditional- istic tendency — had characterized the period since the decline of the patristic age. The second error was rep- resented by some of the early scholastic philosophers, such as Roscelin. But in his attempt to find a sys- tem midway between these extremes, Anselm does not himself escape unconsciously vibrating, at times, into one and then into the other. At one time lie makes knowledge positively dependent upon faith; at another he goes so far as to assume that reason can of itself dem- onstrate the absolute necessity of each and every dog- ma of the whole faith of the Church. In this he uncon- sciously accepts the very essence of rationalism ; and yet nothing is further from his main tendency than an excessive reliance upon mere reason. On the con- trary, he is so thoroughly in bondage to the merely formal dogmas of orthodoxy that lie is unable to reach any independent appreciation of either tlie simple word of Scripture or the direct intuitions of the moral con- sciousness. As a general result his writings arc charac- terized largely by an unsatisfactory logical formalism. Philosophically, Anselm is a Platonic realist.