THE NEW SCHAFF-HERZOG
the natural sciences constituted a fourth element of Oetinger's intellectual life. All this formed the foundation of his later philosophy which found succinct expression in his Theologia ex idea vitce deducta (Frankfort, 1765), his only systematic work.
In his pastoral work he came face to face with the low standard of the religious life of his people, which stimulated him to a systematic regulation of his activities as pastor, catechist, and guardian of souls (cf . his Etwas Gauzes vom Evangelio, Tubingen, 1739; on Isa. xl.-lxvi.), disclosing new and popular, yet thorough, methods for the exposition of the Gospels and the instruction of youth. In his third pastorate at Walddorf he displayed a comprehensive activity both pastoral and literary. Here he devoted his whole energy to the investigation and fostering of the general sense of truth. Besides two important works on this theme (Inquisitio in sensum communem, Heilbronn, 1753; Sittenlehre Salomons, Tubingen, 1758), he wrote here the systematic work noted above and found time to pursue the study of chemistry. In Weinsberg his homiletic activity became especially pronounced, as is shown by his Reden nach dem allgemeinen Wahrheitsgefilhl (Heerbrand, 1759). To his great regret his successful activity provoked an often unworthy opposition. His Biblisch-emblematisches Worterbuch (Frankfort, 1778), still valuable, belongs to this period. The zenith of his literary activity was reached in Herrenberg, stimulated by his researches in natural science and the prophecies of Swedenborg, though he was later repelled by Swedenborg's rationalistic tendencies. The remainder of his literary work in Herrenberg is devoted to problems of the higher philosophy, of theosophy, and of prophecy. During his incumbency at Murrhardt he allowed himself scarcely any repose. Besides several volumes of sermons, there is an aftermath of shorter writings from this period. It was characteristic that he closed his literary career with the Versuch einer Auflosung der 177 Fragen aus Jacob Bohme, a proof that the disciple had remained faithful to his master. Only in his last years did the pen fall from his hand. His imposing figure, in the fulness of manhood and the dignity of old age, is surrounded by a multitude of legends, the historical value of which can not yet be determined; yet they possess a special significance, because they serve to show how far his religious personality towered above that of his contemporaries.
The permanent effects of Oetinger's activity are shown by the fruits of his endeavors in the field of speculative theology and theosophy; Schelling, Rothe, Auberlen, Hamburger have all learned from him, the two latter taking up the thread where he dropped it. Oetinger lives on in the circles of Pietism by dint of his powerful sermons as well among the cultured as among simple peasants, who love to nourish themselves with the strong meat of his doctrine. His Werke were edited by K. C. E. Ehmann, 11 vols., Stuttgart, 1858-63.
(J. Herzog.)
Bibliography: Of first importance is Oetinger's Selbstbiographie, ed. J. Hamberger, Stuttgart, 1849; and next is J. Herzog, F. C. Oetinger; Lebens- und Charakterbild, 1902. Consult further: C. A. Auberlen, Die Theosophie
F. C. Oetingers, Tubingen, 1847; K. C. E. Ehmann, F. C. Oetingers Leben und Briefe, Tubingen, 1864; F. Reiff Bengel und seine Schule, Heidelberg, 1882; O. von Wachter, Bengel und Oetinger, Gutersloh, 1886; Vigouroux, Dictionnaire, fasc. xxviii., cols. 1753-54.
OETTLI, ttt'li, SAMUEL: German Lutheran; b. at St. Gall (40 m. n.e. of Zurich) July 29, 1846.' He was educated at the universities of Basel, Gbttingen, and Zurich (1866-70), and was a Swiss pastor (1870-78). He was then appointed professor of the Old Testament at the University of Bern where he remained until 1895, when he accepted his present position of professor of the same subject at the University of Greifswald. He has written commentaries on the historic and poetic hagiographa (in collaboration with W. Volck and J. Meinhold) for H. Strack and O. Zockler's Kurzgefasster Kommentar zu den heiligen Schriften des Alten und Neuen Testaments (2 vols., Nordlingen, 1888-89); Ideal und Leben (a collection of Biblical essays, Gotha, 1895); Das Konigsideal des Alten Testaments (Greifswald, 1899); Amos und Hosea, zwei Zeugen gegen die Anwendung der Evolutionstheorie auf die Religion Israels (Gutersloh, 1901); Wir haben geglaubt und erkannt (a collection of sermons; 1902) Der Kampf um Babel und Bibel (Leipsic, 1902) Das Gesetz Hamurabis und die Thora Israels (1903) Geschichte Israels bis zu Alexander dem Grossen (Calw, 1905); Die Autoritat des Alten Testamentes fur den Christen (Gross-Lichterfelde, 1906); Das 450 jdhrige Jubil&um der Universitat Greifswald (Greifswald, 1906); and Die revidierte Lutherbibel (1908).
OFFERINGS. See Sacrifice.
OFFERTORY. A term strictly used not of the ceremony of collecting and presenting the alms and Oblations (q.v.) of the people, nor of the offerings themselves; it properly stands for the sentence or sentences said or sung at the time of collecting and presenting the oblations. The custom of singing a psalm at this point in the service is as old as the time of St. Augustine (Retractationes, ii. 11). In the Latin mass these sentences (greatly abbreviated from the earlier use) vary with the day or season, and bear the distinct character of praise or prayer. In the English Prayer Book the sentences are hortatory concerning the duty of almsgiving; in the American Prayer Book others have been added to these, of a more eucharistic character, appropriate to the presentation of the offerings.
The word " offertory " is sometimes used, and seems to be so employed in the Prayer Book, for that part of the service which has to do with the presenting of the offerings. This has been performed, at different times and in different places, with greater or less solemnity; the clergy and the people coming forward to present their offerings, or these being gathered from them by appointed officers. The oblation by the priest at the holy table of the bread and wine to be used for the sacrament, is a distinct feature of Eastern and Western liturgies. See Oblation. A. C. A. Hall.
Bibliography: J. H. Blunt, Annotated Book of Common
Prayer, pp. 377, 379, 399, New York, 1908; L. Duchesne,
Christian Worship: Its Origin and Evolution, p. 174.
London, 1904.