RELIGIOUS ENCYCLOPEDIA
Schefller Sohelling
well as to engage in any literary activity for the Lutheran Church, he removed to Dresden, 1832, from where, as headquarters, he continued the fight by means of numerous polemical tracts. In consequence of a polemical sermon, the same year, he was ordered to leave Dresden, and went to Hermsdorf , near by. Compelled to leave this place in 1836, he found asylum at Glauchau where he engaged again in public preaching. Driven thence he spent the rest of his life at Nuremberg in literary work. Just as the efforts for restoration to his professorship and pulpit at Breslau were being successfully completed, after the death of King Friedrich Wilhelm, he passed away. (G. Froboss.)
Bibliography: M. Vorbrugg, Rede am Grabe Scheibels, Nuremberg, 1843; Lebenslauf Scheibels vom oberkirchenkollegium vervffentlicht, Breslau, 1843; H. Steffens, Was ich erlebte, vol. ix., Breslau, 1844; T. Wangemann, Sieben Bucher preussischer Kirchengeschichte, Berlin, 1859; J. Nagel, Die Kampje der evangelisch-lutherischen Kirche in Preussen, Giitersloh, 1869; R. Rocholl, Die Geschichte der evangelischen Kirche in Deutschland, Leipsic, 1897; E. Ziemer, Die Missionsthatigkeit der evangelisch-lutherischen Kirche in Preussen, Elberfeld, 1904; G. Froboss, Kurze Abwehr, ib. 1905; ADB, xxx. 693-699.
SCHELHORN, shel'hem, JOHANN GEORG:
Name of two Lutheran theologians.
1. Johann Georg the Eider: was born at Memmingen Dec. 8, 1694, and died there Mar. 31, 1773. He studied philosophy and philology at the University of Jena 1712-14 and after 1717; was librarian in his native town and co-rector at the school, 1725-32; pastor at Buxach and Hardt, near Memmingen, 1732-34, and in Memmingen after 1734; and also superintendent after 1753. His importance is that of a collector of valuable material and correspondence, first in Ammnitates literarioe (14 vols., Leipsic, 1721-31). For the celebration of the Augsburg Confession in 1730 he wrote Kurzgefasste Reformationsgeschichte der Stadt Memmingen, and the fate of the Salzburg Protestants occasioned the De religionis evangelicce in provincia Salisburgensi ortu (Leipsic, 1732). A new collection appeared, Ammnitates historiee ecclesiastics et literarioe (2 vols., 1737^40), after he came into possession of the literary remains and correspondence of his deceased friend, Zacharias Konrad of Uffenbach. Among his valuable works were, De vita, fatis ac meritis Philippi Camerarii (Nuremberg, 1740); Commercii epistolaris Uffenbachii (Memmingen, 1753-58); and Ergotzlichkeiten aus der Kirchenhistorie und Liter atur (3 vols., Leipsic, 1761-64).
2. The Younger, son of the above; b. at Memmingen Dec. 4, 1733; d. there Nov. 22, 1802. He studied philology, history, and theology at Gottingenand Tubingen after 1750; was pastor at Buxach and Hardt after 1756; and became associate of his father in the pastorate at Memmingen, 1762, also city librarian there; and in 1793, superintendent of Memmingen. Among his works were. Beitrage zur Erlauterung der Geschichte, besonders der Schwdbischen Kirchen- und Gelehrten-Geschichte (Memmingen, 1772-75) ; and Kleinere historische Schriften- (2 vols., 1789-90). (T. Kolde.)
Bibliography: F. Braun, J. G. Schelhorn, in Beitrage zur bayerischen Kirchengeschichte, vol. iv., Erlangen, 1898 (supersedes all earlier discussions); ADB, xxx. 756-759.
SCHELL, HERMAN: German Roman Catholic; b. at Freiburg Feb. 28, 1850; d. at Wiirzburg May 31, 1906. He was educated at the universities of Freiburg (1868-70) and Wiirzburg (1870-73), and at the College of the Anima, Rome (1879-81); and after 1885 was professor of apologetics, comparative religion, and the history of Christian art in the University of Wiirzburg, of which he was rector in 1896-97- He wrote Die Einheit des Seelenlebens aus den Principien der aristotelischen Philosophic entwickelt (Freiburg, 1873); Das Wirken des dreieinigen Gottes (2 vols., Mainz, 1885); Katholische Dogmatik (4 vols., Paderborn, 1889-93); Gott und Geist (2 vols., 1895-96); Katholizismus als Prinzip des Fortschrittes (Wiirzburg, 1897) ; Das Problem des Geistes (1897) ; Neue Zeit und alter Glaube (1898); Apologie des Christentums (2 vols., Paderborn, 1901-05; 3d ed., 1907); Christus: das Evangelium und seine weltgeschichtliche Bedeutung (Mainz, 1903) ; Gottesglaube und naturwissenschaftliche Welter kenntnis (Bamberg, 1904) ; and Kleinere Schriften (Paderborn, 1908).
SCHELLING, shel'ling, FRIEDRICH WILHELM JOSEPH VON: German philosopher; b. at Leonberg (8 m. w.n.w. of Stuttgart) Jan. 27, 1775; d. at Rogatz (30 m. s.e. of St. Gall), Switzerland, Aug. 20, 1854. He studied theology and philosophy at Tubingen from 1790, and science and mathematics at Leipsic, 1796-97. With the assistance of Fichte and Goethe, he became professor at Jena, 1798-1803, where a brilliant literary and academic career opened for him. Impelled by an ardent philosophic interest, during a creative period, he made it his work to incorporate with his own the elemental principles of others as he met them successively in his career, and the result was more a stimulating influence of his vast prospective views than the establishment of enduring fundamentals. Starting out originally with the absolute idealism of Fichte, his reading of Spinoza led him to supplement this by the philosophy of nature. This was also an unfolding, as unconscious intelligence, from the absolute. He conceived this to proceed by a synthetic process from the lower inorganic to the higher organic forms, issuing into conscious intelligence in man, and he based it on the assumption of a soul of the world as the organizing principle. Works of this period were, Ideen zur Philosophic der Natur (Leipsic, 1797); Von der Weltseele (Hamburg, 1798) ; and Erster Entwurf eines Systems der Philosophic (Jena, 1799). The contradiction between intellectual and natural philosophy is resolved by the System des transzendentalen Idealismus (Tubingen, 1800), in dependence upon the esthetic philosophy of Kant and in connection with the romanticism of Schiller and the two Schlegels, which aimed to reconcile philosophy and poesy. As unconscious intelligence has been shown to give rise in nature to the inorganic and to a series of organisms, at the apex of which is man, the organism of conscious intelligence, so transcendental idealism reverses the point of view and submits the objective as ideal representation, or conscious production. Its highest form is art, in which the harmony of subject and object is realized. The study of Spinoza and Gior-
Schelling Schenkel