RELIGIOUS ENCYCLOPEDIA
Schmucker Schnepff
cised a constantly increasing effect on Schneckenburger himself, especially as neither the political conditions nor the religious thought of the period at Bern were conducive to the one-sided intellectualism of German universities. Broadening the scope of his lectures, Schneckenburger dealt with apologetics, the philosophy of religion, the influence of philosophy on theology since the time of Descartes, and the conflict of modern thought with Christianity. In the latter subject Schneckenburger assumed a strongly theistic position and opposed Hegelianism. He likewise investigated with ever-increasing interest the divergencies between Lutheran and Reformed doctrine, as set forth in his lectures on symbolics. For the six last years of his life, inspired both by the rise of the Old Lutheran movement and by his position as a Lutheran teaching Reformed dogmatics, he devoted himself especially to a study of early Reformed theology and its various schools, developing his views in courses of lectures on comparative dogmatics. With all this activity Schneckenburger never lost interest in the practical work of the Church, and was for many years a director of the missionary society founded under his inspiration. Among his writings were: Ueber Glauben, Tradition und Kirche (Stuttgart, 1827); Ueber das Alter der jiidischen Proselytentaufe und deren Zusammenhang wit derh johanneischen und christlichen Ritus (Berlin, 1828) ; Beitrdge zur Einleitung ins Neue Testament (1832); Ueber das Evangelium der Aegypter (Bern, 1834); Ueber den Zweck der Apostelgeschichte (1841); and Die orthodoxe Lehre vom doppelten Stande Christi nach lutherischer und reformierter Fassung (Pforzheim, 1848).
(C. B. HUNDESHAGENt-) Bibliography: E. F. Gelpke, Gedachtnissrede auf . . . Matth. Schneckenburger, gehalten 16. Juni, 1848.
Nebst der Grabrede von E. Wyss, Bern, 1848.
SCHNEDERMANN, shne'der-man" GEORG HER- MANN: German Lutheran; b. at Chemnitz (43 m. s.e. of Leipsic), Saxony, July 3, 1862. He was educated at the universities of Leipsic and Erlangen (1872-75; Ph.D., Leipsic, 1878), and after being a private tutor (1875-77), was attached to the theological seminary at Leipsic until 1879. In 1880 he became privat-docent for New-Testament exegesis at the University of Leipsic, and three years later (1883) went to Basel under the auspices of the Verein fur christliche Wissenschaft as instructor in systematic theology. Returning to Leipsic in 1889 as instructor in New-Testament exegesis and systematic theology, he was appointed, in the following year, to his present position of associate professor of dogmatics and catechetics, being also director of the catechetical seminary and second university preacher. Besides editing F. Weber's System der altsynagogalen palastinischen Theologie (in collaboration with F Delitzsch; Leipsic, 1880); and Beitrdge zur Vertiefung der kirchlichen Unterweisung (in collaboration with M. Pache; 1903), he has written Die Controverse des Ludovicus Capellus mit den Buxtorfen ilber das Alter der hebraischen Punctation (1879) ; De fidei notione ethica Paulina (1880); Das Judentum und die christliche Verkundigung in den Evangelien (1884) ; Die Briefe Pauli an die Thessalonicher, Galater, Korinther,
Romer (in O. Zockler and H. Strack's Kurzge/asster Kommentar; Nordlingen, 1887); Die Gefangenschaftsbriefe des Apostels Paulus (in the same series, 1888); Von dem Bestande unserer Gemeinschaft mit Gott durch Jesum Christum (1888) ; Ringet darnach, dass ihr stille seid (3 sermons; 1889) ; Das moderne Christentum, sein Recht und sein Unrecht (Leipsic, 1889); Der jiidische Hintergrund im Neuen Testament (1890); Frank und Ritschl (1891); Vorstellung vom Reiche Gottes (2 parts, 1893); Von reenter Verdeutschung der Evangelien (1896) ; Unzulanglichkeit der gegenwartigen kirchlichen Unterweisung (1897); Der christliche Glaube im Sinne der gegenwartigen evangelischen lutherischen Kirche (1902) ; Das Wort vom Kreuze, religionsgeschichtlich und dogmatisch beleuchtet (Giitersloh, 1906); Ohne des Gesetzes Werk. Eine Anleitung zu selbststandigen geschichtlichem Verstdndniss des Neuen Testaments (1907); and Die heilige Schrift im Religionsunterricht (1909).
SCHNEPFF, shnepf, ERHARD: German Reformer; b. at Heilbronn (26 m. n. of Stuttgart) Nov. 1, 1495; d. in Jena Nov. 1, 1558. He studied at Erfurt and Heidelberg; taught in the latter city and possibly heard Luther's disputation there Apr. 26, 1518. When (Ecolampadius resigned as preacher at Weinsberg in 1520, Schnepff accepted the post, but was expelled by the Austrian government because of his Evangelical preaching in 1522; under the protection of Dieterich von Gemmingen he preached at Guttenberg and Neckarmuhlbach, and in 1523 in the little imperial town of Wimpfen. He avoided a call to act as field preacher for the peasants in 1525 by his hasty marriage with Margaretha Wurzelmann, daughter of the mayor of Wimpfen; the same year he signed the Syngramma Suevicum (of Brenz) directed against the GScolampadian doctrine of the sacrament, and before the year ended he was summoned by Count Philip of Nassau to introduce the Reformation in Weilburg. In 1527 Landgrave Philip of Hesse called him to Marburg University, of which he was rector in 1532 and 1534, and took him to the diet at Speyer in 1529, and in 1530 to Augsburg, where he preached frequently till forbidden by the emperor, also taking part in the discussions. His course here was praised for its consistency by Baumgartner, ambassador of Nuremberg, also for its courage. After Duke Ulrich of Wurttemberg won back his country in 1534, he called Schnepff together with Ambrosius Blaurer (q.v.) to lead the Reformation. Schnepff was appointed to the Hospital Church in Stuttgart, and successfully accomplished his work in the northern half of the country. While Schnepff and Blaurer agreed regarding the sacrament on the basis of the formula of Mar., 1529, there was no lack of friction and misunderstanding, which brought admonitions to be peaceful from the landgrave, Strasburg, and Melanchthon. On the Urach " idol day," Sept. 16, 1537, with Brenz Schnepff argued against Blaurer for the retention of such church pictures as gave no offense. He accompanied the duke to Vienna, where the latter took the oath to King Ferdinand, and on his return was charged with preparation of forms for church government, revised by Brenz and printed
Sohnepff Schoenherr