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resulted in open conflict, the consequence of which was the end of the old church r6gime, the failure of the Concordat, the fall of the Stengel ministry, and the construction and approval by the general synod, 1861, of a new church constitution. In the mean time Schenkel, who was a rapid and voluminous writer, published Gesetzeskirche and Glaubenskirche (Heidelberg, 1852); Schutzpficht des Staats gegen die Evangelische Kirche (1852); and Evangelische Zeugnisse von Christo (1853-59). In these writings Schenkel's ecclesiastical liberalism and Protestant tendency come to the front. Speculative 'acuteness he did not brook; and his controversy with Kuno Fischer ended in the latter's dismissal. The theological antagonism was becoming more pronounced and Schenkel felt constrained to oppose the orthodox reaction. His Fur Bunsen, wider Stahl, die neuesten Bewegungen and Streitigkeiten auf dem kirchlichen Gebiet (Darmstadt, 1856) has been said to mark the turning point in his theological development. His next work and the second in importance, Die christliche Dogmatik vom Standpankte des Gewissens (2 vols., Wiesbaden, 1858-59) is more in accord with his earlier position. It challenged attention by its vindication of the conscience as arbiter in intellectual religious questions. There followed, Die Reformatoren and die Reformation (1856); Union, Konfession, and evangelisches Christenthum (Darmstadt, 1859); and Erneuerung der deutschen evangelischen Kirche (Heidelberg, 1861).

The publication of the much-discussed Characterbild Jesu (Wiesbaden, 1864; 4th. ed. 1873; Eng. trand., The Character of Jesus Portrayed, Boston, 1866) alienated many who had remained loyal to Schenkel and subjected him to open attack. The basis adopted is the Gospel of Mark as furnishing the safest historical confines. The final conclusions of the book are by no means radical, but a storm of protest was aroused by certain passages, especially by the assumption that there was a change during Jesus' public career in his self-determination and self-consciousness. A demand was made by a part of the clergy of Baden for the author's dismissal, but schism was averted by the conciliatory tact of the superior church council. He became head of the Protestant Union organized in 1863. Two more important works were Die Grundlehren des Chrastentums aus dem Bewusstsein des Glaubens dargestellt (Leipsie, 1877), and Das Christusbild der Apostel and der nachapostolischen Zeit (1879). In the former of these the privilege and service of critical scientific rationalism is conceded, but it is also pointed out that as a self-originated philosophy, it has not produced a dogmatic on the basis of revelation in history. Christianity he represents as the absolute religion, both because it presupposes the unity of God and man intrinsic in personal life, and because it regards as its religious ethical object the actualization of this unity in humanity through the absolutely divine imbued man Jesus Christ. He edited and published Allgemeine kirchliche Zeitschrift (1860-72); and Bibellexicon, Realworterbuch zum Handgebrauch fur Geistliche and Gemeindeglieder (5 vols., Leipsie, 1869-75).

(«'. Gesst.)

SCHENZ, shents, WILHELM: German Roman Catholic; b. at Niederrieden (a village near Memmingen, 43 m. s.w. of Augsburg), Bavaria, Mar. 7, 1845. He was educated at the University of Munich (D.D.,1869), and, after being incumbent of a benefice in the same city (1869-72), was called to his present position of professor of Old-Testament exegesis in the Lyceum of Regensburg, of which since 1895 he has also been rector. During his administration he has reorganized the lyceum and erected a new observatory for it. Besides translating Anselm's Cur Deus Homo (Regensburg, 1880), he has written Historiseh-kritische Abhandlung fiber das er8te allgemeine Concil in Jerusalem (1869) ; D as Laien- and das himmlische Priestertum nach dem eraten Briefe des Apostela Petrus (Freiburg, 1873); Einleitung in die kanonischen Bxdcher des Alten Testaments (Regensburg, 1887); Priesterliche Ttitigkeit des Messias nach Isaias (1892); Lebende Bilder zum Bischofsiubil4um Leos XIII. (1893) ; Leo XIII. als Bischof von Perugia and von Rom (1893); St. Wolfgang in der Poesie (1894); and Erklarung der Altarbidder in der Albertu8kapelle zu Regensburg (1900).

SCHERER, she"-rW, EDMOND HENRI ADOLPHE: French Protestant critic and theologian; b. at Paris Apr. 8, 1815; d. at Versailles Mar. 16, 1889. Scherer's paternal ancestors were Swiss from the canton of St. Gall, who emigrated to Paris in the first part of the eighteenth century; his mother was an Englishwoman. After a preliminary education at the Lyc6e Louis le Grand, he was sent to England, where he came under the influence of Thomas Loader, a clergyman in Monmouth. Up to that time he had shown no religious tendencies; he dated the epoch of his conversion from Christmas, 1832, during a revival movement characterized by a personal religion of pietistic emulation and devotion to prayer, combined with strict orthodoxy, and belief in literal inspiration, original sin, and the "foolishness" of Christianity in contrast with the rationalism of such as Victor Cousin, with little concern for the state church and liturgy and theological science. Returning to France, he studied law (1833-35) without, however, giving up his interest in theological and philosophical questions; and proceeding to Strasburg, he studied theology (18361839); and was ordained, 1840. His ordination sermon betrays a depreciation of human speculation, science, and wisdom, in contrast with the authority of the Bible and the efficacy of prayer. For five years he refused to accept any official position, living at Strasburg and Truttenhausen and devoting himself to literary and theological studies. He published two long essays, De l'etat actuel de l'6glise reform6e en France (Paris, 1844), and Esquisse d'une tUorie de l'Fglise ehr6tienne (1845), written in a Calvinistic spirit, in which he outlined a Church independent of the State with a Presbyterian constitution. Led by a strictly Scriptural and practical theology resting upon earnest investigation, the Church would soon be freed from indifference, unbelief, and schism. In consequence, Scherer was in 1846 called to the chair of church history in the free theological school founded at Geneva by Merle d'Aubign6, and a year later ex-