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88 RELIGIOUS ENCYCLOPEDIA Stanley Staphylue 2. Johannes Stapfer: Brother of the preceding; b. at Brugg 1719; d. at Bern 1801. He was pastor of Aarburg, and in 1756 he was appointed professor of dogmatic theology at Bern, where he was pro fessor of didactic theology from 1776 until his re tirement from active life in 1796. He was a popu lar preacher, and his sermons were collected in seven volumes (Bern, 1762-1806). He collaborated in the revision of the Bern Psalmenbuch and wrote Theologia anctZytica (Bern, 1763), a systematic presentation of the chief tenets of faith. S. Daniel Stapfer: Brother of the preceding. After being pastor at Murten, he was called, in 1766, to the cathedral in Bern, and attained the reputation of being one of the best pulpit orators of his time. 4. Philipp Albert Stapfer: Elder son of the pre ceding and the most distinguished of the family; b. at Bern Sept. 23, 1766; d. at Paris Mar. 27, 1840. He was educated at Bern and Gottingen, and then visited London and Paris, being in the latter city during the early part of the French Revolution. Returning to Bern, he was appointed, in 1791, deputy professor to Johannes Stapfer (see above), likewise being a teacher of languages at the acad emy. On his uncle's resignation in 1796 he was made his successor. The events connected with the overthrow of the old Swiss Confederation, however, entirely changed the course of Stapfer's life, who, being in sympathy with the new govern ment, was sent on an embassy to Paris, in 1798. While there, he was appointed by the Helvetic Directory minister of sciences, arts, buildings, bridges, and streets, a position which he accepted after some hesitation. Here he rendered valuable service in stemming the tide of irreligion then prevalent in Switzerland, and accomplished still more tangible results in the organization of schools and charities. In 1800-03 he was ambassador to Paris, but on the fall of the Helvetic Republic in the latter year he retired to private life. In 1806 he removed to France, where the remainder of his life, except for less and less frequent visits to Switzerland, was passed, his residence at first being Belair, near Paris, and later Talcy, near Mer. During these latter years he worked quietly but effectually in behalf of French Protestantism, upon which, while himself becoming steadily more orthodox, he brought to bear the in fluence of German theology; nor should his labors in all philanthropic causes be forgotten. Among his works mention may be made of his De philosophin Socratic (Bern, 1786); Einige Bemerkungen fiber den Ztustand der Religion and ihrer Diener in Hel vetien (1800); and Melanges philosophiquzs, lit teraires, historiques et religieux (2 vols., Paris, 1844; Contains a biography by Vinet). 5. Friedrich Stapfer: Younger brother of the preceding; d. at Meikirch (a village near Aarberg, 121 m. n.w. of Bern) 1840. In the early years of the Helvetic Republic he was assistant to his brother at the University of Bern, where he was appointed professor of didactic theology in 1801. Being un successful as a, teacher, he became, in 1805, pastor &t Diessbach, near Thun, but in 1818 was recalled to Bern as professor of Biblical studies. On the victory of the Liberals and the reorganization of the XL-5
university in 1833 he again resigned, spending the remainder of his life as pastor at Meikirch.
BIHLIOdaAPHY: C. Meusel, Rirch'.ich" Hxndlexikon, part bb, pp. 391-392, Leipsie, n.d.; H. J. Leu, Allgemeines Helvetisches . . Lexicon, xvii. 513 sqq., supplement v. 605 sqq., 20 vols., Zurich, 1747-65; ADB, xxev. 450 sqq.; R. Luginbiihl, Ph. Alb. Stapler, Basel, 1887. Luginbiihl ed. in Quellen der achweizerischen Geschichte, xi.-xii. and in Archiv des historischen. Verein, Bern, vol. xiii., the correspondence of Philipp Albert Stapler.
STAPFER, EDMOND LOUIS: French Protestant; b. at Paris Sept. 7, 1844; d. at Paris Dec. 13, 1908. He was educated at the Lyc6e Bonaparte, Paris, and the theological faculty of Montauban (1864-68), and also studied at the universities of Tiibingen and Halle (1869-70). He was pastor of the Reformed church in Tours (1370-76); was maitre de conference in the Protestant theological faculty at Paris (1877-90); professor of New-Testament exegesis in the same faculty (1890-1906) of which he was dean (1901-06). In addition to making a French translation of the New Testament (Paris, 1889), he wrote Jesus de Nazareth et k; developpement de sa pensee par lui meme (1872); Les Idees religieuses en Palestine au temps de Jeaus-Christ (1876); Le Palestine au temps de Jesus-Christ (1884; Eng. transl. by A. H. Holinden, Palestine in the Time of Christ, London, 1886); 1.e Ch&teau de Laley (1888); Jesus-Christ, sa personae, son autorite (3 vols., 189 5-98; Eng, transl. by Mrs. L. S. Houghton, 3 vols., New York, 1896-98) ; La Mort et la resurrection de Jesus-Christ (1898); a volume of sermons (1904); and De l'etat actuel du protestantisme en. hrance (Paris, 1908).
STAPHYLUS, shtn-fai'lus, FRIEDRICH: Lutheran theologian, subsequently Roman Catholic polemist; b. at Osnabruck (i'0 m. w. of Hanover) Aug. 27, 1512; d. at Munich Mar. 5, 1564. He studied at the University of Cracow, and later at Padua. About 1533 he returned to Danzig, but in 1536 went to Wittenberg where he remained about ten years. In 1541, at the recommendation of Melanchthon, he became private tutor of Count Ludwig of Ebersteiw and Neugarten. In 1545 he accepted a call from Duke Albrecht of Prussia to the newly founded university of Konigsberg. In the very beginning he involved himself in a controversy with Gulielmus Gnapheus (Fullonius, q.v.), who as a teacher and lecturer of the university was accused by Staphylus of leaning toward Anabaptist views; by continual attacks Staphylus finally drove Gnapheus away. After the resignation of Georg Sabinus (Aug., 1547), Staphylue became rector of the university, but as such did not justify the hopes of the duke and of his friends at Wittenberg; in 1548 he gave up his theological lectures and served the duke as councilor. In the co:atroversy with Osiander he still represented the Lutheran position, but the general instability caused by continual dogmatic dissensions induced him to adhere more closely to the dogmatic con:3ensus of the Roman Catholic Church and in this way he gradually arrived at an un-Evangelical conception of tradition which after his removal to Danzig in Aug., 1551, led him to oppose the Protestant norm of the perspicuity
