RELIGIOUS ENCYCLOPEDIA
Schleiermacher Schmalkald
For his relation to education and the pulpit consult: A. Petersen, Schleiermacher als Beformator der deutschen Bildung, Gotha, 1869; P. Diebow, Die Padagogik Schleiermachers, Halle, 1894; O. Kirn, Schleiermacher und die Romantik, Basel, 1895; H. Keferstein, Schleiermacher als Padagoge, Jena, 1899 ; R. Wickert, Die Padagogik Schleiermachers in ihrem Verhaltnis zu seiner . . Ethik, Leipsic, 1907; A. Schweizer, Schleiermachers Wirksamkeit als Prediger dargestellt, Halle, 1834; J. Bauer, Schleiermacher als Prediger, Giessen, 1908.
SCHLEUSNER, shleis'ner, JOHANN FRIED- RICH: Lutheran theologian; b. at Leipsic Jan. 16, 1759; d. at Wittenberg, Feb. 21, 1831. He received his education in his native city, at the St. Thomas school, and at the university, 1775-80, where he devoted himself to Biblical philology. He became preacher at the University Church, 1780; instructor, 1781; associate professor of theology at Gottingen, 1784-90; and full professor, 1790-95; professor at the University and provost at the central church at Wittenberg from 1795; and with the abolition of the university, first director of the Homiletic Institute and second director of the Seminary at Wittenberg. His lectures were mainly in New- Testament exegesis, but treated also somewhat of Old-Testament exegesis, dogmatics, and homiletics. His two main works were, Lexicon grceco-latinum in Novum Testamentum (Leipsic, 1792; 4th ed., 1819); and Thesaurus seu lexicon in LXX (1820-21). The latter contains all the vocabulary of the Greek Old Testament with the Hebrew equivalents.
(E. REUssf.)
SCHLICHTING, JONAS. See SociNtrs, Faustus,
SOCINIANS, I., § 2.
SCHLOEGL, shlu'gl, NIVARD JOHANN BAP- TIST: Austrian Cistercian; b. at Gaaden (a village near Modling, 8 m. s.s.w. of Vienna), June 4, 1864. He was educated at the Cistercian abbey at Heiligenkreuz, near Vienna (1876-80), the Obergymnasium at Wiener Neustadt (1880-84), and again at the abbey and the University of Vienna (1885- 1889; D.D., 1894). He was consecrated to the priesthood in 1889, when he became connected with the abbey of Heiligenkreuz, where he was professor of Greek in 1889-91, 1892-93, 1894, and 1902-03, and professor of Old-Testament and Semitics, 1896- 1908; and since 1908 professor of oriental languages and Old-Testament exegesis at Vienna. He was master of the novices at Heiligenkreuz, 1890-1908, and festival-preacher in the abbey-church in 1893- 1894, and 1895-96. In 1906 he succeeded B. Schafer as editor of the Leo-Gesellschaft's Kurzgefasster wissenschaftlicher Commentar zu den heiligen Schriften, to which he has contributed Samuel, Kings, and Chronicles (Vienna, 1904, 1907). He has also edited the Hebrew text of Ecclesiasticus xxxix. 12-xlix. 16 (Vienna, 1901), of Canticles (1902), and Samuel (1905), and Kings and Chronicles (1909), and has written Geist des heiligen Bernhard (4 vols., Paderborn, 1898-99), and De re metrica veterum Hebrceorum (Vienna, 1899).
SCHLOTTMANN, shlot'man, CONSTANTIN:
German theologian; b. at Minden (60 m. e.n.e. of Minister) Mar. 7, 1819; d. at Halle Nov. 8, 1887- He studied at the University of Berlin, devoting himself especially to philology and philosophy, and
then turned to theology, where he came under the lasting influence of A. Neander. He then studied the practical side of the work of the ministry at the Wittenberg Seminary, but returning to Berlin, 1842, was induced to enter the academic career. Supporting himself a while by private teaching he habilitated in the Old Testament in 1847. His commentary on the Book of Job (Berlin, 1851) was his first important work. For a time he served in Constantinople as chaplain of the embassy; there he became acquainted with modern Greek and Turkish, and traveled in the East adding to the range of his oriental scholarship. In 1855, he was called to Zurich, where he lectured not only on the Old but also on the New Testament, and on systematic theology. He was ordinary professor at Bonn, 1859-66, and at Halle, 1866-87 He was able to point out at all points the relations of Hebrew and Indo-Germanic culture as well as the connections of Hebrew writings and the monuments of classic antiquity, and brought to good service his firsthand knowledge of oriental life. For criticism he was disinclined, especially the newer criticism of the Old Testament, as he showed in his Kompendium der Biblischen Theologie des alten und Neuen Testaments (Leipsic, 1889-95). Besides numerous contributions on various Old-Testament antiquities, he published, Die Inschrift Eschmunazars, Konig der Sidonier (Halle, 1868), and Die Siegessdule Mesa's, Konig der Moabiter (1870). He lectured also on apologetics, from which grew his writings David Strauss als Romantiker des Heidenthums (1878), and Die Osterbotschaft und Visionshypothese (1886). He was a member and president of the commission for the revision of Luther's translation of the Bible after 1871, and appeared as an anxious antagonist of the rising ultramontanism, which gave rise to his Erasmus redivivus (1889).
(Ernst Kuhn.) Bibliography: ADB, xxxi. 561 sqq.; Brandt, in Deutschevangelisches Blatt, 1889, pp. 187 sqq.
SCHMALKALD, shmal'kald, ARTICLES: A written instrument of Luther received into the symbolic books of the Lutheran Church and so named after 1553. After the insistent demands of the German estates during several decades and the renewed urging of the emperor, Paul III. Origin. issued a call for a council to meet at Mantua May 8, 1537 The question arose as to the attitude of the Evangelicals. Elector Johann Friedrich of Saxony, who took the most active interest, appeared at Wittenberg June 24, 1536, and through his chancellor submitted four articles for an opinion from the theologians and jurists, in order to forearm himself and confederates for the coming council. Two days later the elector submitted that the council be wholly declined inasmuch as a reception of the summons would imply the recognition of the pope as the head of the Church. After a session that closed Aug. 6, the opinion prepared by Melanchthon was returned that if the pope would summon the Protestant estates like the rest, he did not yet regard their princes as heretics, and that by giving audience to the papal nuncio no acknowledgment of papal power was implied, and so far the invitation was not to be de-
Schmalkald Schmid