RELIGIOUS ENCYCLOPEDIA
Sehwebel Schweizer
schrift fur Geschichte des Oberrheins, xxxiv (1882), 223 sqq. Later and more accessible sketches are in M. Adam, Vitce Germanorum theologorum, pp. 62 sqq., Heidelberg, 1620; J. G. F. Pfluger, Geschichte der Stadt Pforzheim, pp. 305, 336 sqq., Pforzheim, 1861-62; F. Jung, Johannes Sehwebel, der Beformator von Zweibrilcken, Kaiserslautern, 1910; J. Ney, in Zeitschrift fixr bayerische Kirchengeschichte, 1910, pp. 174 sqq.
SCHWEGLER, shveg'ler, FRIEDRICH CARL ALBERT: Distinguished representative of the Tubingen School; b. at Michelbach, near Halle (35 m. n.e. of Stuttgart), Wiirttemberg, Feb. 10, 1819; d. at Tubingen Jan. 5, 1857. He studied at the seminaries of Schonthal and Tubingen; devoted himself especially to the study of church history; was for nearly a year pastor at Bebenhausen; became docent in philosophy at Tubingen, 1843; professor of Roman literature and antiquities in 1848; and, shortly before his death, professor of ancient history. He distinguished himself greatly at the university, and studied with zeal the Hegelian philosophy. In 1841 appeared Der Montanismus und die christliche Kirche des zweiten Jahrhunderts (Tubingen, 1841). Through Strauss's Leben Jesu and other studies he found himself at variance with the teachings of the Church, and published Das nachapostolische Zeitalter (1846). It exaggerates the Baur hypothesis of the early Church, and dislocates the origin of the writings of the New Testament. The work asserts that early Christianity was pure Ebionism (see Ebionites) and builds up the history of the early Church on this foundation. He edited the Clementinischen Hom.ilien (Stuttgart, 1847); and published Die Metaphysik des Aristoteles, text, translation, commentary, and exposition (4 vols., Tubingen, 1847^8); Geschichte der Philosophic im Umriss (Stuttgart, 1848; 16th ed., 1905; Eng. transl., New York, 1881) ; the Historia ecclesice of Eusebius (2 vols., Stuttgart, 1852); Romische Geschichte (3 vols., Tubingen, 1853-58); and Geschichte der griechischen Philosophic (1859).
SCHWEINFURTH, GEORGE JACOB. See
Church Triumphant, I.
SCHWEINITZ, shvai'nits, EDMUND ALEXAN- DER DE: Bishop of the Unity of the Brethren; b. at Bethlehem, Pa., Mar. 20, 1825; d. at South Bethlehem, Pa., Dec. 18, 1887. He was graduated from the theological seminary of his denomination at Bethlehem in 1844; studied at Berlin, 1845; was pastor at Canal Dover, O., 1850; Lebanon, Pa., 1851-53; Philadelphia, 1853-60; Lititz, Pa., 1860-64; and Bethlehem, Pa., 1864-80; and was consecrated bishop in 1870. He was president of the provincial board — i.e., the governing board — of the American province of the Unity of the Brethren, and of the theological seminary, 1867-84. He was of a family that for more than a hundred years has furnished ministers in an unbroken line to the American branch of the Moravian Church, and was a great-great-grandson of Count Zinzendorf (q.v.). He was the author of The Moravian Manual (Philadelphia, 1859), The Moravian Episcopate (Bethlehem, 1865); The Life and Times of David Zeisberger (Philadelphia, 1870) ; Some of the Fathers of the Moravian Church (Bethlehem, 1881); and The History of the Unitas Fratrum (1885).
SCHWEITZER, shvait'ser, ALBERT: German Protestant; b. at Kaysersberg (39 m. s.w. of Strasburg) Jan. 14, 1875. He was educated at the universities of Strasburg, Paris, and Berlin (Ph.D., Strasburg, 1899), and since 1902 has been privatdocent for New-Testament exegesis at Strasburg. He has written Die Religionsphilosophie Kants von der Kritik zur reinen Vernunft bis zur Religion innerhalb der Grenzen der blossen Vernunft (Freiburg, 1899) ; Das Abendmahl im Zusammenhang mit dem Leben Jesu und der Geschichte des Urchristentums (2 parts, Tubingen, 1901) ; Von Reimarus zu Wrede, eine Geschichte der Leben-Jesu-Forschung (1906; Eng. transl., The Quest for the Historical Jesus; a critical Study of its Progress from Reimarus to Wrede, New York, 1910) ; and Deutsche und franzosische Orgelbaukunst und Orgelkunst (Leipsic, 1906).
SCHWEIZER, shvait'ser, ALEXANDER: Swiss Protestant theologian, follower of Schleiermacher; b. at Murten (15 m. w. of Bern) Mar. 14, 1808; d. at Zurich July 3, 1888. He studied at Zurich, Berlin, and Jena, and was ordained in 1831. While yet a student he wrote Kritik des Gegensatzes zwischen Rationalismus und Supranaturalismus, and Darstellung der Versuchungsgeschichte (published together, Zurich, 1833), in both of which his dependence on Schleiermacher is evinced. In 1833, while a student at Jena, he received a call as assistant preacher to the Reformed congregation at Leipsic. In 1834, he visited Berlin and saw Schleiermacher for the last time a few weeks before the latter's death, after which he wrote Schleiermacher' s Wirksamkeit als Prediger (Halle, 1834). In 1834 he received a call from Zurich as instructor at the newly founded university, where he taught New- Testament exegesis and practical theology and acted as vicar at the cathedral. He became full professor in 1840. In the excitement attending the candidacy of Strauss for a position on the faculty at Zurich Schweizer condemned an unfair criticism of the former's Leben Jesu, but, while he recognized the greatness of that work, himself disputed some of the author's main positions, and attempted to prevent his call to Zurich, and, after this call had been given, protested against the action. In his Evangelium Johannes fur das Leben Jesu kritisch untersucht (Leipsic, 1841) he attempted to show that the Fourth Gospel is composed "of two parts, one Galilean, the other Judean, a hypothesis which he later gave up. Meanwhile he had issued Leitfaden zum Unterricht in der christlichen Glaubenslehre (Zurich, 1840), which was followed by Die Glaubenslehre der evangelisch-reformierten Kirche (1844-47), an apology for the Reformed doctrine, and supplemented by Die protestantischen Centraldogmen in ihrer Entwicklung innerhalb der reformierten Kirche (1854-56). In Die christliche Glaubenslehre nach protestantischen Grundsdtzen (Leipsic, 1863-69) he betrays an eminently speculative spirit and a philosophically monistic point of view, and shows that modern dogmatics must go to the living Christian consciousness for its material. Schweizer paid much attention to ethics (although he issued no formal treatise upon it), especially as connected with threatening social problems. He is also recog-
Scbwenckfeld