ULLMANN, ul'-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 Tübingen (1813-16). After a year as vicar at Kirchheim, near Heidelberg, he resumed his studies at Heidelberg in 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 Nazianz (Darmstadt, 1825; Eng. transl., London, 1851). In collaboration with F. W. K. Umbreit (q.v.), he founded, in 1828, the Theologische Studien and 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 Sündlosigkeit Jesu (1842; Eng. transl.,, The Sinlessness.of Jesus, from the 7th ed., new issue Edinburgh, 1902); and Dag 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 and 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

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church of the day. The change of rulers in Baden in 1852 increased the prospects of actual reform, and when, in the following year, the Evangelical prelature became vacant, it was but natural that Ullmann should be called to fill it. In 1853, accordingly, Ullmann became prelate, or the representative of the Evangelical church in the upper chamber. His actual administrative power, however, was but slight, and his activity was hampered, rather than aided, when he was appointed director in 1856. The chief exertions of the new prelate were directed to the execution of the reforms proposed in the Durlach conferences, and, accordingly, in 1855 the general synod was convened for the first time since 1843. Its subjects for consideration were a new formulation of the confessional status, a new national catechism, a new liturgy, and a new Biblical history. The catechism, prepared by Ullmann himself from Luther's smaller catechism and that of Heidelberg, found wide favor, so that, within a few years, it was adopted as the union catechism, with slight modifications, in the Rheno-Prussian Church. The new Biblical history was also adopted, as well as the liturgy, and even the new creed, though much debated, was finally accepted. From attacks, urgent and persistent, caused by these measures, Ullmann was, by his position, protected for a time and against involuntary retirement; and he determined to remain at his post as long as he honorably could. At last, however, in 1861, after continued lack of sympathy with his views, he requested leave to resign. Consent was reluctantly given, and Ullmann retired from active life. In the long struggle his health had been seriously impaired, and his eager hopes for a resumption of literary work were frustrated. Henceforth until his death the major portion of his time and strength was devoted to the Theologische Studien and Kritiken. During these last years he prepared a memoir of his church administration, but the work was never completed. His principal writings are collected in Perthes' Theologische Bibliothek (5 vols., Gotha, 1863-67).

(W. Beyschlag†.)

Bibliography: W. Beyachlag, Karl Ullmann, sine b%o graphische Skizze, Gotha, 1886; A. Hausrath, Kleine Schriften rdipionsgeschichtliches lu.halta, pp. 438 180, Leip aie, 1883; G. Frank, Die Theologie des 18. Jahrhurtderts, p. 270, ib. 1904.