THE NEW SCHAFF-HERZOG
was pastor at Calw (1S76-81), and at Stuttgart (1S81-SG). In 1SS6 he was appointed professor at Zurich, whence he was called, three years later, to Gottingen, as Ritschl's successor, remaining there until 1S9.5. Since 1895 he has been professor of New Testament exegesis, dogmatics, and ethics at the University of Tubingen. In theology he is a conservative of the Ritschlian school. He was associate editor of the Theologische Studien aus Wiirttemberg from 1880 to 1889, and has written: Ueber das Bleibende im Glauben an Christus (Stuttgart, 18S0; Die Theologie und der Vorwurf dcr doppelten Wahrheit (Zurich, 1886); Zu Ritschls Versbhnungslehre (1SS8); Zur Versdhnungslehre (Gottingen, 1893); Unsere personliche Stellung zum geistlichen Beruf (1893); Die Lebensfrage der systematischen Theologie (Tubingen, 1895); Das christliche Leben (Stuttgart, 1902); Ze Hgemessene Predigt (Gottingen, 1902); and Der christliche Glaube (Calw, 1906).
HAERTER, FRANZ HEINRICH: German Lutheran; b. at Strasburg Aug. 1, 1797; d. there Aug. 5, 1874. He studied theology in Strasburg from 1816 to 1819 at the time when rationalism flourished. Later he visited France and Germany, remained for some time in Halle, and there became startled by the consequences of rationalism. After his return to Strasburg he supported himself by tutoring until, in 1S23, he was installed as pastor in the neighboring Ittenheim. He found the church there in a degenerate condition, but by his zeal succeeded in filling the empty pews, while his skill in treating the sick won the hearts of his parishioners, In 1829 he went to the New Church in Strasburg, and inspired great enthusiasm there by his oratory. At this time he passed through a severe crisis, coming to believe that his former piety and manner of preaching had been insincere, and becoming a new man. His new views, proclaimed from the first pulpit »f the town, caused a sensation, and won the contempt of the ecclesiastical authorities, but filled the church building.
Harter's fame rests chiefly upon his efforts in behalf of home missions. In 1834 certain of his friends formed an association to advance Christian life, which later joined the Evangelical Society of France. In 1839 it was constituted anew as a society for the maintenance and expansion of the pure doctrine of the Gospel as it is expressed in the confessional writings of the Protestant Church, and especially in the Augsburg Confession. In 1842 Harter realized a plan he had long cherished by founding an institution for deaconesses similar to that of Fliedner at Kaiserswerth (see Fliedner, Theodor). He was attacked, and his work was considered a relapse into Roman monasticism, but Harter remained firm to his purpose, and in 1844 a new and larger house became necessary, and soon branch institutions arose in Muhlhausen, Gebweiler, Neuchatel, Markirch, Mompelgard, and elsewhere. He aided the foreign mission in Basel, and his Evangelical Society worked hand in hand with the Reformed, though such affiliations with non-Lutherans provoked criticism. About sixty of his sermons have been printed. They present in simple manner the Biblical doctrine concerning the natural
corruption of man, the omnipotence of God, and the peace of a soul that has turned from the world. At the same time they attack rationalism in the most severe manner. They appear mediocre when read, but when delivered were effective by the weight of personal conviction and by the penetrating earnestness of the preacher's manner.
(K. Hackenschmidt.)
Bibliography: C. Hackenschmidt, Bilder aus dem Leben von F. H. Harter, Strasburg, 1888; Im Dienst des Herrn. Das Strassburger Diakonissenhaus, ib. 1893; G. Harter, Zur hundertjahrigen Geburtsfeier von F. Harter, ib. 1897; M. Reiehard, Franz Harter, ein Lebensbild aus dem Elsass, ib. 1897; T. Todt, Franz Harter, der Strassburger Diakonissenpfarrer, Berlin, 1901.
HAETZER, he'tzer (HETZER), LUDWIG: Swiss Anabaptist; b. at Bischofszell (11m. s.s.e. of Constance), Switzerland, c. 1500; d. at Constance Feb. 5, 1529. He was educated at Freiburg, where, in addition to acquiring a mastery of the classic tongues and of Hebrew, he came under the influence of the mysticism of Tauler as expounded by Johann Breisgauer and others. He was chaplain at Wadenschwyl at the upper end of Lake Zurich at the time when Zwingli entered upon his active career and when the radical faction that combated him, arose. In his Tutschen Buchli (Zurich, 1523) Haetzer made his appearance as a spokesman of the Iconoclasts, and the repute it brought him led to his appointment as secretary to the Second Zurich Conference in October. He remained in Zurich for some time engaged in literary work, meanwhile growing more discontented with the policy of the moderate Reformers. His dissatisfaction finds expression in the introduction to his German version of Bugenhagen's exposition of the Pauline epistles. In June, 1524, he left Zurich for Augsburg, furnished with a letter of recommendation from Zwingli to the well-known preacher Frosch. Of greater consequence was the acquaintance he formed with Urbanus Rhegius. He also gained entrance into the patrician house of Regel, where he lived in close intimacy with its members until the autumn of the same year. Returning to Zurich, he came into close contact with the radicals Grebel, Manz, Reublin, and Brodlein, who were then engaged in a violent struggle against the power of the "tyrants and popes" and especially against the practise of infant baptism. Though Haetzer was no advocate of adult baptism, confining himself to a protest against the compulsory baptism of children, he was banished from the city together with a number of the radicals in Jan., 1525. Returning to Augsburg, he attained prominence as an opponent of infant baptism and an advocate of Carlstadt's teachings on the Lord's Supper, and came to be regarded as the head of the Anabaptist community. His exposition of faith, of the free spirit, of love and sacrifice even to the cross, is contained in his Schrift von den erangelischen Zechen und von der Christen Red (1525). His capacity for intrigue, his duplicity, his talents for slander and abuse appeared in this book, as well as in the letter which he addressed to Zwingli in September of the same year. This depravity of character led to his fall from his high position at Augsburg. Challenged to a public disputation by