What do you think?
Rate this book
Adolf Schlatter: A Biography of Germany's Premier Biblical Theologian
Trying to reconcile Adolf Schlatter's theological profundity with his unfortunate obscurity has proven puzzling to a host of scholars. How could this great German theologian and author, with over 400 publications to his credit, be so overlooked by American Christians?
In an effort to introduce Schlatter to a new generation of English-speaking believers, Robert Yarbrough has provided this easy-to-read translated biography of "one of the greatest biblical theologians of the twentieth century." Adolf Schlatter (1852-1938) was a theological professor, writer, pastor, and speaker whose vision was for a more intellectually vigorous and orthodox German Protestant theology.
Adolf Schlatter is not a technical analysis of the theologian. Rather, Werner Neuer describes his biography as a "sketch" which introduces the man and the Christian in order to "do justice to Schlatter's significance for theology and church history." This sketch is complemented by sixty photographs and numerous excerpts from Schlatter's writings.
In an effort to introduce Schlatter to a new generation of English-speaking believers, Robert Yarbrough has provided this easy-to-read translated biography of "one of the greatest biblical theologians of the twentieth century." Adolf Schlatter (1852-1938) was a theological professor, writer, pastor, and speaker whose vision was for a more intellectually vigorous and orthodox German Protestant theology.
Adolf Schlatter is not a technical analysis of the theologian. Rather, Werner Neuer describes his biography as a "sketch" which introduces the man and the Christian in order to "do justice to Schlatter's significance for theology and church history." This sketch is complemented by sixty photographs and numerous excerpts from Schlatter's writings.
229 pages, Paperback
First published March 1, 1996
19 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 5 of 5 reviews
May 28, 2024
AN EXCELLENT BIOGRAPHY OF THIS BIBLICALLY CONSERVATIVE GERMAN THEOLOGIAN
Adolf Schlatter (1852-1938) was a Swiss Protestant theologian and professor who taught at the Universities of Berlin and Tübingen. He wrote such books as 'The Theology of the Apostles: The Development of New Testament Theology,' 'Do We Know Jesus?: Daily Insights for the Mind and Soul,' 'The History of the Christ: The Foundation of New Testament Theology,' etc. [He also, although a vocal critic of the Nazi regime, probably held some anti-Semitic views; but note also that he was more than 80 years old when the Nazis came to power.]
The English translator’s Preface to this 1988 book notes, “This volume … contains the only biography yet to be published on one of Christianity’s truly seminal (and neglected) post-Enlightenment thinkers… A canny biblical conservative who taught alongside arch-liberal Adolf von Harnack in Berlin---and won Harnack’s respect as both academic peer and personal friend---[Schlatter] may have something to teach participants in the academic and ecclesiastical culture wars of today.”
Author Werner Neuer wrote in his Preface, “The aim [of this book] is … to make the basic features of his life and spiritual-theological intentions accessible to a larger circle of readers. I have accordingly dispensed with footnotes; most quotations come from Schlatter’s own remarks, published or unpublished.” (Pg. 14)
Neuer notes, “[In 1871 while a university student] he plunged into the grip of a crisis of faith… Schlatter’s crisis reached to the foundations of his faith in Christ and in God and brought him to the point, at least for a time, of seriously doubting God’s existence…. Schlatter weathered the crisis ‘without being able to name a particular event that could have brought about a sudden change.’ According to Schlatter’s own testimony, however, a decisive factor in persevering was steady exposure to Holy Scripture. In addition there were the important factors of his parents’ abiding example and intercession, both of which Schlatter valued highly… By the summer semester of 1872 Schlatter appears to have overcome his faith crisis. He was uplifted by a burgeoning joy in the study of theology…” (Pg. 46-47)
He recounts that Schlatter “Went to Tübingen because he hoped to receive additional clarification from the Biblicist theologian Johann Tobias Beck… Schlatter was greatly surprised to find that Beck, on a theologically reflective level, confirmed the simple biblical piety that reigned in his parents’ home… Schlatter’s new trust in the authority of the Bible, kindled by Beck, never left him afterwards. His entire later theological research and teaching activity ultimately served to point in a scientifically grounded fashion to the normative importance of Scripture for life and teaching in the church. Schlatter championed Scripture’s abiding challenge to the ecclesiastical setting that stands in constant danger of drifting away from the witness of Scripture.” (Pg. 53-54)
He records, “After submitting his dissertation… Schlatter had to wait to be granted the privilege of taking an imposing battery of exams… the faculty members chose this moment to take up the time-consuming task of establishing a protocol for attaining professorial status. Since the faculty was anything but thrilled with Schlatter’s application, the exam procedure they decided on was intentionally quite strict: in addition to oral examinations in five subjects, Schlatter would have to write eight assigned essays under supervised conditions! Only if he passed all of these ‘magna cum laude’… would the faculty be willing to confer on him the right to lecture. How much these regulations were drawn up to make Schlatter’s addition to the faculty difficult if not impossible is shown by the fact that they were never applied to anyone else after that!” (Pg. 73)
He points out, “The manifold difficulties that Schlatter faced in entering a teaching track are shown particularly by his visit with [Albert] Bitzius in the culture ministry… Schlatter’s path to becoming a theological professor was by no means merely a question of scientific qualifications. In fact, it was overwhelmingly a matter of power politics in both civil and church spheres.” (Pg. 75) Once Schlatter was awarded the teaching chair in Berlin, “The fact that he was awarded the chair against faculty wishes by decision of state authorities did not make the conditions of his starting months at Berlin easy. The result for Schlatter was a climate of cordiality but aloofness between him and his colleagues.” (Pg. 95) He adds, “Schlatter’s move to Tübingen caused a perceptible rise in the number of theology students there. By his second semester, the number of theology students from northern German had tripled! Through the quality of his lectures, however, Schlatter also gradually won the respect of the Schwabian theology majors.’ (Pg. 110)
He observes, “In 1922 Schlatter took up the pen to comment on the second edition of [Karl] Barth’s famous Romans commentary. He valued the ‘power’ of Barth’s interpretation, but he lamented its ahistorical tone, subjectiveness, and irrationality… Schlatter and Barth managed good-willed interaction via letter but arrived at no agreement in the theological questions at issue. Things were different between Schlatter and Emil Brunner. From the end of the 1920s onward they grew closer as Brunner and Barth drifted progressively further apart.” (Pg. 134-135)
He covers Schlatter during the rise of the Nazis: “As supporter of the … [Christian Public Service Party] Schlatter followed with concern the strengthening of the Nazi party at the end of the Weimar years. Already in 1931 he commented critically on the view of man and ethic of the National Socialist [Nazi] movement. The most that the church could expect from them, he opined, would be ‘well-intentioned tolerance.’… After Hitler forcibly seized power in January 1933, Schlatter’s fears grew increasingly strong… He was especially troubled by the militarization of the German populace and the way it was being ‘trained and nurtured for war.’ … For the church Schlatter feared the worst… He feared a church that would be totally conformed to the state… which would amount to little ‘more than window dressing.’ … For Schlatter there was no question that the church was called to resistance in view of the Nazi policy toward it. With respect to the form of church resistance, however, he called for a more careful approach than the [Confessing Church]… Schlatter curtailed his public statements about the political and church situation after 1933, concentrating entirely on his theological work.” (Pg. 149-150)
This is an excellent and very informative biography about this theologian who is only now becoming more well-known in this country.
Adolf Schlatter (1852-1938) was a Swiss Protestant theologian and professor who taught at the Universities of Berlin and Tübingen. He wrote such books as 'The Theology of the Apostles: The Development of New Testament Theology,' 'Do We Know Jesus?: Daily Insights for the Mind and Soul,' 'The History of the Christ: The Foundation of New Testament Theology,' etc. [He also, although a vocal critic of the Nazi regime, probably held some anti-Semitic views; but note also that he was more than 80 years old when the Nazis came to power.]
The English translator’s Preface to this 1988 book notes, “This volume … contains the only biography yet to be published on one of Christianity’s truly seminal (and neglected) post-Enlightenment thinkers… A canny biblical conservative who taught alongside arch-liberal Adolf von Harnack in Berlin---and won Harnack’s respect as both academic peer and personal friend---[Schlatter] may have something to teach participants in the academic and ecclesiastical culture wars of today.”
Author Werner Neuer wrote in his Preface, “The aim [of this book] is … to make the basic features of his life and spiritual-theological intentions accessible to a larger circle of readers. I have accordingly dispensed with footnotes; most quotations come from Schlatter’s own remarks, published or unpublished.” (Pg. 14)
Neuer notes, “[In 1871 while a university student] he plunged into the grip of a crisis of faith… Schlatter’s crisis reached to the foundations of his faith in Christ and in God and brought him to the point, at least for a time, of seriously doubting God’s existence…. Schlatter weathered the crisis ‘without being able to name a particular event that could have brought about a sudden change.’ According to Schlatter’s own testimony, however, a decisive factor in persevering was steady exposure to Holy Scripture. In addition there were the important factors of his parents’ abiding example and intercession, both of which Schlatter valued highly… By the summer semester of 1872 Schlatter appears to have overcome his faith crisis. He was uplifted by a burgeoning joy in the study of theology…” (Pg. 46-47)
He recounts that Schlatter “Went to Tübingen because he hoped to receive additional clarification from the Biblicist theologian Johann Tobias Beck… Schlatter was greatly surprised to find that Beck, on a theologically reflective level, confirmed the simple biblical piety that reigned in his parents’ home… Schlatter’s new trust in the authority of the Bible, kindled by Beck, never left him afterwards. His entire later theological research and teaching activity ultimately served to point in a scientifically grounded fashion to the normative importance of Scripture for life and teaching in the church. Schlatter championed Scripture’s abiding challenge to the ecclesiastical setting that stands in constant danger of drifting away from the witness of Scripture.” (Pg. 53-54)
He records, “After submitting his dissertation… Schlatter had to wait to be granted the privilege of taking an imposing battery of exams… the faculty members chose this moment to take up the time-consuming task of establishing a protocol for attaining professorial status. Since the faculty was anything but thrilled with Schlatter’s application, the exam procedure they decided on was intentionally quite strict: in addition to oral examinations in five subjects, Schlatter would have to write eight assigned essays under supervised conditions! Only if he passed all of these ‘magna cum laude’… would the faculty be willing to confer on him the right to lecture. How much these regulations were drawn up to make Schlatter’s addition to the faculty difficult if not impossible is shown by the fact that they were never applied to anyone else after that!” (Pg. 73)
He points out, “The manifold difficulties that Schlatter faced in entering a teaching track are shown particularly by his visit with [Albert] Bitzius in the culture ministry… Schlatter’s path to becoming a theological professor was by no means merely a question of scientific qualifications. In fact, it was overwhelmingly a matter of power politics in both civil and church spheres.” (Pg. 75) Once Schlatter was awarded the teaching chair in Berlin, “The fact that he was awarded the chair against faculty wishes by decision of state authorities did not make the conditions of his starting months at Berlin easy. The result for Schlatter was a climate of cordiality but aloofness between him and his colleagues.” (Pg. 95) He adds, “Schlatter’s move to Tübingen caused a perceptible rise in the number of theology students there. By his second semester, the number of theology students from northern German had tripled! Through the quality of his lectures, however, Schlatter also gradually won the respect of the Schwabian theology majors.’ (Pg. 110)
He observes, “In 1922 Schlatter took up the pen to comment on the second edition of [Karl] Barth’s famous Romans commentary. He valued the ‘power’ of Barth’s interpretation, but he lamented its ahistorical tone, subjectiveness, and irrationality… Schlatter and Barth managed good-willed interaction via letter but arrived at no agreement in the theological questions at issue. Things were different between Schlatter and Emil Brunner. From the end of the 1920s onward they grew closer as Brunner and Barth drifted progressively further apart.” (Pg. 134-135)
He covers Schlatter during the rise of the Nazis: “As supporter of the … [Christian Public Service Party] Schlatter followed with concern the strengthening of the Nazi party at the end of the Weimar years. Already in 1931 he commented critically on the view of man and ethic of the National Socialist [Nazi] movement. The most that the church could expect from them, he opined, would be ‘well-intentioned tolerance.’… After Hitler forcibly seized power in January 1933, Schlatter’s fears grew increasingly strong… He was especially troubled by the militarization of the German populace and the way it was being ‘trained and nurtured for war.’ … For the church Schlatter feared the worst… He feared a church that would be totally conformed to the state… which would amount to little ‘more than window dressing.’ … For Schlatter there was no question that the church was called to resistance in view of the Nazi policy toward it. With respect to the form of church resistance, however, he called for a more careful approach than the [Confessing Church]… Schlatter curtailed his public statements about the political and church situation after 1933, concentrating entirely on his theological work.” (Pg. 149-150)
This is an excellent and very informative biography about this theologian who is only now becoming more well-known in this country.
May 20, 2021
Interesting account of Schlatter's life. Schlatter was one of the few prestigious conservative theologians in the midst of German liberalism and neo-orthodoxy. The appendices include 3 essays written by Schlatter: (1) On Prayer, (2) On Method in New Testament Theology, and (3) On Atheistic Methods in Theology.
A few highlights:
"It is no exaggeration to say that the marriage of Adolf Schlatter's parents, blessed with nine children, was unusually happy and satisfying. . . . For Adolf Schlatter's inner development one can hardly overestimate how significant this family background was. He grew up in a family that was not merely 'intact'; rather, it was marked by a rich measure of convincing faith and deep love." (p. 24)
When confronted with temptation to accept liberal theology, "a decisive factor in persevering was steady exposure to Holy Scripture." (p. 47)
"He could show that faith did not hamper or eliminate a scientific understanding of Scripture; it rather made it possible and even enhanced it." (p. 77)
A few highlights:
"It is no exaggeration to say that the marriage of Adolf Schlatter's parents, blessed with nine children, was unusually happy and satisfying. . . . For Adolf Schlatter's inner development one can hardly overestimate how significant this family background was. He grew up in a family that was not merely 'intact'; rather, it was marked by a rich measure of convincing faith and deep love." (p. 24)
When confronted with temptation to accept liberal theology, "a decisive factor in persevering was steady exposure to Holy Scripture." (p. 47)
"He could show that faith did not hamper or eliminate a scientific understanding of Scripture; it rather made it possible and even enhanced it." (p. 77)
July 27, 2014
Good, short biography on a biblical scholar of which I had never heard, but who was apparently quite impactful in his day. Provides useful insights into the back and forth ideological and political battle between so-called "liberal" and "conservative" biblical scholars as well as the occasional glimpse of when they can come to respect and admire each other while still disagreeing (as Schlatter and von Harnack did).
March 17, 2016
This book provides a good introduction to one of history's important theologians. Schlatter stands out as a devoted biblicist in an time and place where the Bible was under attack on nearly every front. His ability to maintain a foothold in the academy while going against the trend of higher criticism is inspiring. The translated works of Schlatter in the addenda make this an even more helpful introduction to this great theologian of the past.
March 16, 2012
Perhaps the most under appreciated Biblical scholar of the early 20th century, Adolf's Schlatter's Bio is a must read for anyone.
Displaying 1 - 5 of 5 reviews