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Bitter

BIBLIOGRAPHY: O. Ritsehl, Albrecht Ritachls Leben, chaps. i.-ix. et passim, 2 vols., Freiburg, 1892-96; idem, Die Sendung des Bischofs Ritschl nach Petersburg im Jahre 181'9, Bonn, 1890; H. Dalton, Zur Geschichte der evangelischen Kirche in Russland, pp. 1-35, Leipsie, 1893.

RITSCHL, OTTO KARL ALBRECHT: German Protestant; b. at Bonn June 26, 1860. He was educated at the universities of Gottingen, Bonn, and Giessen from 1878 to 1884 (lie. theol., Halle, 1885), and in 1885 became privat-docent for church history at the University of Halle. Four years later he was called to Kiel as associate professor, whence he went, in 1894, to Bonn in a similar capacity, where he became full professor of systematic theology in 1897. He has written: De epistulis Cyprianicis (Halle, 1885); Cyprian von Karthago and die Verfassung der Kirche (Gottingen, 1885) ; S chleiernzachers Stellung zum Christentum in semen Roden caber die Religion (Goths, 1888); Das christliche Lebensideal in Luthers Aufassung (Halle, 1889); Albrecht Ritschls Leben (2 vols., Freiburg, 1892-96); Ueber Welturteile (1895); Nietzsehes Welt- and Lebensanschauung in ihrer Entstehung and Ent_ uricklung (1897); Die Causalbetraehtung in der Geisteswimenschaft (Bonn, 1901); Wissenschaftliche Ethik and moralische Gesetzgebung (Tiibingen, 1903); Die freie Wissenschaft and der Idealismus auf den deutschen Universitdten (Bonn, 1905); Sys tem and systematische Methode in der Geschichte des wissenschaftlichen Sprachgebrauchs and der philosophischen Methodologie (1906); and Dogmengeschichte des Protestantismus, vol. i., prolegomena, Biblicasmus and Traditionalismus in der altprotestantischen Theologie (Leipsie, 1908).

RITTER, ERASMUS: Reformer; d. at Bern Aug. 1, 1546. The place and date of his birth, like the details of his education, are unknown. He had however, acquired distinction as a preacher at Rottweil, and in 1523 was invited to Schaffhausen to counteract the influence of the Franciscan Sebastian Hofmeister (q.v.), whom Zwingh had converted to Reformed doctrines. Though received

with great honor and made preacher at the Benedictine abbey of All Saints, he met with no success, and becoming convinced that he must meet Hofmeister on his own ground, he began the studies which resulted in his own conversion to Protestantism. This remarkable change conspicuously advanced the Protestant cause, and Ritter and Hofmeister were delegated by the council to accompany the Baden deputation in 1526 and ably seconded fEcolampadius. In 1524, moreover, Michael Eggenstorfer, the last abbot of All Saints, changed the abbey into a provostship and applied its revenues to education and charity, as well as to the payment of the clergy.

In 1525, however, conditions changed. In consequence of a petty insurrection, Hofmeister was dismissed, and his place was taken by the Roman Catholic Gallus Steiger. The position of Ritter now became more difficult. Though the nascent Reformation was not forcibly suppressed, extreme caution became necessary. Nevertheless, the friends of Ritter, who was ably counseled by Zwingli, steadily increased in the great council, and they were aided by the council of Zurich. With the triumph of Protestantism in Bern (1528) and Basel (1529), all opposition vanished, and in 1529 an embassy from Zurich, Bern, Basel, and St. Gall, coming to Schaffhausen at Ritter's instigation, was cordially welcomed, so that on Sept. 29 both councils unanimously voted to accept the Reformation. With the abolition of the mass celibacy was renounced, and within the year Ritter had married an ex-nun, the sister of Michael Eggenstorfer.

The years following were unfavorable to the furtherance of the work. Ritter was involved in futile controversies with the Anabaptists, and, as an adherent of Zwingh's views, he was in open conflict with his colleague, Benedikt Burgauer of St. Gall, who was as pronouncedly Lutheran in his eucharistic doctrines. The struggle between the two dragged on, nor could either the appeal of fEcolampadius to Burgauer or the envoys from Zurich, Bern, and Basel to the council produce any lasting peace. Equally futile was the appointment of a committee of three in Dec., 1530, to hear both sides, for though Burgauer expressed himself as in error, and though both he and Ritter signed a formula drawn up by Butzer and agreed to keep peace, Burgauer's word was quickly broken. Ritter desired to found a theological school and advised the council to secure Leo Jud as instructor, but the appointment was never made, probably because Jud was from the suspected city of Zurich. Burgauer and Ritter were accordingly obliged, despite their differences, to combine in their Biblical lectures for the instruction of the young, Ritter interpreting the Old Testament, and Burgauer the New.

In view of the complications arising from the retention of certain usages of the old faith, and in consideration of the decay of moral discipline, the clergy, in 1532, presented to the council a memorial, probably drawn up by Ritter, urging the necessity of action. Burgauer alone refused to sign the memorial, which was without result. In the following year, with the arrival of new assistance in the person of Beat Gerung, the clergy of Schaffhausen de-