THE NEW SCHAFF-HERZOG
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storgius states that he intentionally omitted Hi, II Samuel and I, II Kings because their warlike contents rendered them too stimulating for so mar- ‘tial a people as the Goths; but this is improbable, and simply means that those four books were still missing from the Gothic Bible in the second quarter of the fifth century. Only the extant fragments of the Gospels can be referred with any certainty to the hand of Ulfilas; for these would naturally have been the first for him to undertake, while their uniformity of style points to a single author. In method he adhered strictly to his Greek original, sacrificing clarity to accuracy, and adopting a literary Gothic which disregarded the vernacular and admitted Hellenisms without scruple. The fragments are utterly devoid of poetic inspiration, and in their rigid form reveal the habits to which Ulfilas had become accustomed by his long years as an interpreting reader in the services. His work can not be compared with that of Jerome in the Vulgate; if any parallel be sought, it must be with the old Slavic version, which is of the same type and character. See Brste VERstons, A, X.
The praises heaped on Ulfilas by Auxentius, Maximinus, and Philostorgius are essentially partizan in spirit; and even the exclamation of Constantius (recorded only by Philostorgius), that Ulfilas was ** the Moses of our time,” alludes only to his leading the confessors from Gothic territory during the persecution of 348-349. The best evidence of his importance is the endeavor of historians of the fifth century to claim him for orthodoxy, though it is difficult to say whether the motive here is because he was a bishop and a primate, or a confessor. Equally exaggerated are the modern assertions that his translation of the Bible enabled the Germans to be at once Christians and Teutons, that he created a school of Gothic Arian church-leaders, and that the Arian creed of the Gothic church and all her Teutonic offshoots were due to him. The time has not yet come for final decision on the importance of Ulfilas in history. (H. BoumeEr.)
BrsuiogRapHy: The works named under Brste Versions, A, X., usually contain introductions on the life of Ulfilas, and for his work are important. Sources are: (1) Arian authors: Auxentius, Hpistula de fide, vita et obitu Ulfile, included in G. Waitz, Ueber das Leben und die Lehre des Ulfila, Hanover, 1840, and in F. Kauffmann, Aus der Schule des Wulfila, Strasburg, 1899; and Philostorgius, Hist. eccl., ii. 5 (for editions see under Partostorerus); (2) Orthodox authors: Socrates, Hist. eccl., ii. 41, iv. 24; Sozomen, Hist. eccl., iv. 24, vi. 37; Theodoret, Hist. eccl., iv. 37 (all these are in Eng. transl. in NPNF, 2 ser,
Historia Gotorum). Consult further: the work of G. Waitz, ut sup.; W. Krafft, Die Anfange des Christentums bet den germanischen Vdélkern, Berlin, 1854; W. Bessell, Ueber das Leben des Ulfilas und die Bekehrung der Goten zum Christentum, Gottingen, 1860; W. L. Krafft, De fontibus Ulfile Arianismi, Bonn, 1860; E. Bernhardt, Wulfila oder die gotische Bibel, Halle, 1875; C. P. V. Kirchner, Die Abstammung des Ulfilas, Chemnitz, 1879; P. Schaff, Compamion to the Greek Testament, pp. 160-163, New York, 1883; C. A. A. Scott, Ulfilas, Apostle of the Goths, London, 1885; W. Streitberg, Gotisches Elementarbuch, pp. 9 sqq., Heidelberg, 1906; Stamm, Ulfilas, 11th ed. by F. Wrede, pp. xvii. sqq., 281 sqq., Paderborn, 1908; Cambridge Medieval History, i. 212-218, New York, 1911; ADB, xliv. 270 sqq.
ULLMANN, il’-man, KARL: German Protestant; b. at Epfenbach, near Heidelberg, Mar. 15, 1796; d. at Carlsruhe Jan. 12, 1865. He was educated at the universities of Heidelberg (1812-13) and Tiibingen (1813-16). After a year as vicar at Kirchheim, near Heidelberg, he resumed his studies at Heidelberg ih 1817, where he became privatdocent of theology 1819, associate professor 1821, and full professor 1825. In this period, besides studies on II\Peter, the so-called III Corinthians, the cycle of the Christian feasts, and the Hypsistarians, Ullman published Gregor von Naziane (Darmstadt, 1825; Eng. transl., London, 1851). In collaboration with F. W. K. Umbreit (q.v.), he founded, in 1828, the Theologische Studien und Kritiken for the defense of modern orthodox theology. In 1829 Ullmann was called to Halle, where he lectured primarily on church history, teaching also introduction, symbolics, and dogmatics, and seeking to counteract the rationalism still prevailing in the university. At the same time, in his Theologisches Bedenken (Halle, 1830), he defended unrestricted theological and ecclesiastical development. Of his other writings during this period, special mention may be made of his De Beryllo Bostreno ejusque doctrina (Hamburg, 1835). In 1836 Ullmann was recalled to Heidelberg, where he lectured on the same subjects as at Halle. Meanwhile his activity as author was transferred from church history to apologetics by Strauss’ Leben Jesu, which gave rise to his Historisch oder mythisch (Hamburg, 1838); Ueber den Kultus des Genius (1840; Eng. transl., The Worship of Genius, London, 1840); Die Stndlosigkeit Jesu (1842; Eng. transl., The Sinlessness of Jesus, from the 7th ed., new issue Edinburgh, 1902); and Das Wesen des Christenthums (1845; Eng. transl., The Essence of Christianity, London, 1846). But his chief work was his Reformatoren vor der Reformation (2 vols., 1841-42; Eng. transl., Reformers before the Reformation, 2 vols., Edinburgh, 1874-77), in which he blended the biographies of Johann Wessel, Johann von Goch, and Johann von Wesel into a presentation of the theological preparation for the German Reformation. But with these works Ullmann’s literary activity virtually came to a close, being replaced by his interest in the practical problems then confronting the Church, so that in the fifth decade of the century there was scarcely a question of the day which he did not discuss exhaustively in the Theologische Studien und Kritiken.
In conformity with the conditions and needs following the German revolution, Ullmann devoted himself mainly to the interests of the national church of Baden, which it became the task of modern orthodox theology to strengthen by sound reforms and to increase its influence on the life of the people and of the State. Ullmann turned the perilous crisis then confronting his communion into. good. This he did, in the first place, by convening in semi-annual conferences those who were at once friends of the national church and also disposed toward reform. These “‘ Durlach conferences’ first brought Baden pietism and mediating theology into friendly relations, preparing the way for the solution of the problems confronting the national