[See page image]

Page 255

cised a constantly increasing effect on Schneckenburger himself, especially as neither the political conditions nor the religious thought of the period at Bern were conducive to the one-sided intellectualism of German universities. Broadening the scope of his lectures, Schneckenburger dealt with apologetics, the philosophy of religion, the influence of philosophy on theology since the time of Descartes, and the conflict of modern thought with Christianity. In the latter subject Schneckenburger assumed a strongly theistic position and opposed Hegelianism. He likewise investigated with ever-increasing interest the divergencies between Lutheran and Reformed doctrine, as set forth in his lectures on symbolics. For the six last years of his life, inspired both by the rise of the Old Lutheran movement and by his position as a Lutheran teaching Reformed dogmatics, he devoted himself especially to a study of early Reformed theology and its various schools, developing his views in courses of lectures on comparative dogmatics. With all this activity Schneckenburger never lost interest in the practical work of the Church, and was for many years a director of the missionary society founded under his inspiration. Among his writings were: Ueber Glauben, Tradition and Kirche (Stuttgart, 1827); Ueber das Alter der judischen Proselytentaufe and deren Zu8ammenhang mit dem johanneischen and christlichen Ritus (Berlin, 1828) ; B eitrage zur Einleitung ins Neue Testament (1832); Ueber das Evangelium der Aegypter (Bern, 1834); Ueber den Zweck der Apostelgeschiehte (1841); and Die orthodoxe Lehre vom doppelten Stande Christi nash lutheriseher and reformierter Fassung (Pforzheim, 1848).

Match. Schnwkenburger, gehaUen . . . 1E. Juni, 18/,8. Nebat der Grabrede von E. Wyas, Bern, 184 !3.

SCHNEDERMANN, ahn6'der-mdn" GEORG HERMANN: German Lutheran; b. at Chemnitz (43 m. s.e. of Leipsic), Saxony, July 3, 1862. He was educated at the universities of Leipsic and Erlangen (1872-75; Ph.D., Leipsic, 1878), and after being a private tutor (1875-77), was attached to the theological seminary at Leipsic until 1879. In 1880 he became privat-docent for New-Testament exegesis at the University of Leipsic, and three years later (1883) went to Basel under the auspices of the Verein ftir christliche Wissenschaft as instructor in systematic theology. Returning to Leipsic in 1889 as instructor in New-Testament exegesis and systematic theology, he was appointed, in the following year, to his present position of associate professor of dogmatics and catechetics, being also director of the catechetical seminary and second university preacher. Besides editing F. Weber's System der altsynagogalen paldatinischen Theologie (in collaboration with F. Delitzsch; Leipsie, 1880); and Beitrdge zur Vertiefung der kirchlichen Untertveisung (in collaboration with M. Pache; 1903), he has written Die Controverse des Ludovicus Capellus mit den Buxtorfen aber das Alter der hebrdi8chen Punclation (1879); De fidei notions ethica Paulina (1880); Das Judentum and die ehristliche

Verkiindigung in den Evangelien (1884); Die Briefs Pauli an die Thessalonicher, Gatater, Korinther,

R6mer (in O. ZOckler and H. Strack's Kurzgefasster Kommentar; NOrdlingen, 1887); Die Gefangenschaftsbriefe des Apostds Paulus (in the sama series, 1888); Von dem Bestande unserer Gemeinschaft mit Gott durch Jesum Christum (1888); Ringet darnach, doss ihr stills seid (3 sermons; 1889); Das moderns Christentum, rein Redd and sein Unrecht (Leipsic, 1889); Der jiidisehe Hdntergrund im Neuen Testament (1890); Frank and Ritschl (1891); Vorstellung vom Reiche Gottes (2 parts, 1893); Von rechter Verdeutsehung der Evangelien (1896); Unzuldnglichr keit der gegenw4rtigen kirchlichen Unterweisung (1897); Der ehristliche Glaube im Sinne der gegerowdrtigen evangelischen lutherischen Kirche (1902); Das Wart vom Kreuze, religionsgeschiehtlich und dogmati8ch beleuchtet (GUtersloh, 1906); Ohne des Gesetzes Werk. Eine Anleitung zu selbststdadigen gesohichtlichem Verstkndniss des Neuen Testaments (1907); and Die heilige Schrift im Religionsunterricht (1909).

SCHNEPFF, ahnepf, ERHARD: German Reformer; b. at Heilbronn (26 m. n. of Stuttgart) Nov. 1, 1495; d. in Jena Nov. 1, 1558. He studied at Erfurt and Heidelberg; taught in the latter city and possibly heard Luther's disputation there Apr. 26, 1518. When O;colampadius resigned as preacher at Weinsberg in 1520, Schnepff accepted the post, but was expelled by the Austrian government because of his Evangelical preaching in 1522; under the protection of Dieterich von Gemmingen he preached at Guttenberg and Neckarmiihlbach, and in 1523 in the little imperial town of Wimpfen. He avoided a call to act as field preacher for the peasants in 1525 by his hasty marriage with Margaretha Wurzelmann, daughter of the mayor of Wimpfen; the same year he signed the Syngramma Suevicum (of Brenz) directed against the (Ecolampadian doctrine of the sacrament, and before the year ended he was summoned by Count Philip of Nassau to introduce the Reformation in Weilburg. In 1527 Landgrave Philip of Hesse called him to Marburg University, of which he was rector in 1532 and 1534, and took him to the diet at Speyer in 1529, and in 1530 to Augsburg, where he preached frequently till forbidden by the emperor, also taking part in the discussions. His course here was praised for its consistency by Baumggrtner, ambassador of Nuremberg, also for its courage. After Duke Ulrich of W iirttemberg won back his country in 1534, he called Schnepff together with Ambrosius Blaurer (q.v.) to lead the Reformation. Schnepff was appointed to the Hospital Church in Stuttgart, and successfully accomplished his work in the northern half of the country. While Schnepff and Blaurer agreed regarding the sacrament on the basis of the formula of Mar., 1529, there was no lack of friction and misunderstanding, which brought admonitions to be peaceful from the landgrave, Strasburg, and Melanchthon. On the Urach " idol day," Sept. 16, 1537, with Brenz Schnepff argued against Blaurer for the retention of such church pictures as gave no offense. He accompanied the duke to Vienna, where the latter took the oath to King Ferdinand, and on his return was charged with preparation of forms for church government, revised by Brenz and printed