Out Of My Life And Thought Albert Schweitzer Pdf

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Out of My Life and Thought shatters the old myth and allows us to glimpse the real Albert Schweitzer, a man whose moral example is as relevant and compelling Eloquent and heartfelt. Los Angeles Times.

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Dr. Schweitzer's [email protected]@@Out of My Life and Thought: An Autobiography

He was a theologian, organist, writer, humanitarian, philosopher, and physician. A Lutheran , Schweitzer challenged both the secular view of Jesus as depicted by the historical-critical method current at this time, as well as the traditional Christian view. His contributions to the interpretation of Pauline Christianity concern the role of Paul 's mysticism of "being in Christ" as primary and the doctrine of Justification by Faith as secondary.

He received the Nobel Peace Prize for his philosophy of " Reverence for Life ", [3] becoming the eighth Frenchman to be awarded that prize. Schweitzer, the pastor's son, grew up in this exceptional environment of religious tolerance, and developed the belief that true Christianity should always work towards a unity of faith and purpose. Schweitzer's first language was the Alsatian dialect of German.

At the Mulhouse gymnasium he received his " Abitur " the certificate at the end of secondary education in Widor, deeply impressed, agreed to teach Schweitzer without fee, and a great and influential friendship thus began.

There he also received instruction in piano and counterpoint from professor Gustav Jacobsthal, and associated closely with Ernest Munch, the brother of his former teacher, organist of St William church, who was also a passionate admirer of J.

Bach's music. Schweitzer saw many operas of Richard Wagner in Strasbourg under Otto Lohse and in he managed to afford a visit to the Bayreuth Festival to see Wagner's Der Ring des Nibelungen and Parsifal , both of which impressed him. In , Schweitzer began his study of medicine at the University of Strasbourg, culminating in the degree of M.

Schweitzer rapidly gained prominence as a musical scholar and organist, dedicated also to the rescue, restoration and study of historic pipe organs. With theological insight, he interpreted the use of pictorial and symbolical representation in J. Bach's religious music. In , he astonished Widor by explaining figures and motifs in Bach's Chorale Preludes as painter-like tonal and rhythmic imagery illustrating themes from the words of the hymns on which they were based.

They were works of devotional contemplation in which the musical design corresponded to literary ideas, conceived visually. Widor had not grown up with knowledge of the old Lutheran hymns. The exposition of these ideas, encouraged by Widor and Munch, became Schweitzer's last task, and appeared in the masterly study J.

There was great demand for a German edition, but, instead of translating it, he decided to rewrite it. Bach , which were published in and translated into English by Ernest Newman in He became a welcome guest at the Wagners' home, Wahnfried. His pamphlet "The Art of Organ Building and Organ Playing in Germany and France" , [25] republished with an appendix on the state of the organ-building industry in effectively launched the 20th-century Orgelbewegung , which turned away from romantic extremes and rediscovered baroque principles—although this sweeping reform movement in organ building eventually went further than Schweitzer had intended.

Having circulated a questionnaire among players and organ-builders in several European countries, he produced a very considered report.

He envisaged instruments in which the French late-romantic full-organ sound should work integrally with the English and German romantic reed pipes , and with the classical Alsace Silbermann organ resources and baroque flue pipes , all in registers regulated by stops to access distinct voices in fugue or counterpoint capable of combination without loss of distinctness: different voices singing the same music together.

Schweitzer also studied piano under Isidor Philipp , head of the piano department at the Paris Conservatory. In , Widor and Schweitzer were among the six musicians who founded the Paris Bach Society, a choir dedicated to performing J. Bach's music, for whose concerts Schweitzer took the organ part regularly until Schweitzer, who insisted that the score should show Bach's notation with no additional markings, wrote the commentaries for the Preludes and Fugues, and Widor those for the Sonatas and Concertos: six volumes were published in — Three more, to contain the Chorale Preludes with Schweitzer's analyses, were to be worked on in Africa, but these were never completed, perhaps because for him they were inseparable from his evolving theological thought.

Gaine Cannon, of Balsam Grove, N. Schweitzer in , and stories told that "his fingers were still lively" on the old instrument at 88 years of age.

Schweitzer's recordings of organ-music, and his innovative recording technique, are described below. In , Schweitzer became a deacon at the church of Saint Nicholas in Strasbourg. In , with the completion of his licentiate in theology, he was ordained as curate, and that year he witnessed the Oberammergau Passion Play.

In the following year he became provisional Principal of the Theological College of Saint Thomas , from which he had just graduated, and in his appointment was made permanent. This book, which established his reputation, was first published in English in as The Quest of the Historical Jesus. Under this title the book became famous in the English-speaking world. A second German edition was published in , containing theologically significant revisions and expansions: this revised edition did not appear in English until In The Quest , Schweitzer maintained that the life of Jesus must be interpreted in the light of Jesus' own convictions, which reflected late Jewish eschatology and apocalypticism.

Schweitzer writes:. The Jesus of Nazareth who came forward publicly as the Messiah, who preached the ethic of the kingdom of God, who founded the kingdom of heaven upon earth and died to give his work its final consecration never existed.

He is a figure designed by rationalism, endowed with life by liberalism, and clothed by modern theology in a historical garb. This image has not been destroyed from outside; it has fallen to pieces Schweitzer cross-referenced the many New Testament verses declaring imminent fulfilment of the promise of the World's ending within the lifetime of Jesus's original followers. Mark , and states that it will happen but it has not: "This generation shall not pass, till all these things be fulfilled" St.

Matthew, or, "have taken place" Luke Similarly, in 1st Peter , "Christ, who verily was foreordained before the foundation of the world but was manifest in these last times for you", as well as "But the end of all things is at hand" 1 Peter and "Surely, I come quickly. In The Mysticism of Paul the Apostle , Schweitzer first distinguishes between two categories of mysticism : primitive and developed.

Additionally, he argues that this view of a "union with the divinity, brought about by efficacious ceremonies, is found even in quite primitive religions". On the other hand, a more developed form of mysticism can be found in the Greek mystery-cults that were popular in first-century A. These included the cults of Attis , Osiris , and Mithras. A developed form of mysticism is attained when the "conception of the universal is reached and a man reflects upon his relation to the totality of being and to Being in itself".

Schweitzer claims that this form of mysticism is more intellectual and can be found "among the Brahmans and in the Buddha , in Platonism , in Stoicism , in Spinoza , Schopenhauer , and Hegel ". Next, Schweitzer poses the question: "Of what precise kind then is the mysticism of Paul? Paul stands high above primitive mysticism, due to his intellectual writings, but never speaks of being one with God or being in God.

Instead, he conceives of sonship to God as "mediated and effected by means of the mystical union with Christ". Paul's imminent eschatology from his background in Jewish eschatology causes him to believe that the kingdom of God has not yet come and that Christians are now living in the time of Christ. Christ-mysticism holds the field until God-mysticism becomes possible, which is in the near future. Rather, Paul uses the phrase "being-in-Christ" to illustrate how Jesus is a mediator between the Christian community and God.

Additionally, Schweitzer explains how the experience of "being-in-Christ" is not a "static partaking in the spiritual being of Christ, but as the real co-experiencing of His dying and rising again".

The "realistic" partaking in the mystery of Jesus is only possible within the solidarity of the Christian community. One of Schweitzer's major arguments in The Mysticism of Paul the Apostle is that Paul's mysticism, marked by his phrase "being in Christ", gives the clue to the whole of Pauline theology.

Rather than reading justification by faith as the main topic of Pauline thought, which has been the most popular argument set forward by Martin Luther , Schweitzer argues that Paul's emphasis was on the mystical union with God by "being in Christ". Schweitzer contrasts Paul's "realistic" dying and rising with Christ to the "symbolism" of Hellenism. Although Paul is widely influenced by Hellenistic thought, he is not controlled by it.

Schweitzer explains that Paul focused on the idea of fellowship with the divine being through the "realistic" dying and rising with Christ rather than the "symbolic" Hellenistic act of becoming like Christ through deification.

On the other hand, the Hellenist "lives on the store of experience which he acquired in the initiation" and is not continually affected by a shared communal experience. Another major difference between Paul's "realism" and Hellenistic "symbolism" is the exclusive nature of the former and the inclusive nature of the latter. Schweitzer unabashedly emphasizes the fact that "Paul's thought follows predestinarian lines".

At the age of 30, in , Schweitzer answered the call of The Society of the Evangelist Missions of Paris, which was looking for a physician. The committee of this missionary society was not ready to accept his offer, considering his Lutheran theology to be "incorrect". Amid a hail of protests from his friends, family and colleagues, he resigned his post and re-entered the university as a student in a three-year course towards the degree of Doctorate in Medicine, a subject in which he had little knowledge or previous aptitude.

He planned to spread the Gospel by the example of his Christian labour of healing, rather than through the verbal process of preaching, and believed that this service should be acceptable within any branch of Christian teaching. Even in his study of medicine, and through his clinical course, Schweitzer pursued the ideal of the philosopher-scientist. By extreme application and hard work, he completed his studies successfully at the end of His medical degree dissertation was another work on the historical Jesus, The Psychiatric Study of Jesus.

He defended Jesus' mental health in it. In June , he married Helene Bresslau , municipal inspector for orphans and daughter of the Jewish pan-Germanist historian Harry Bresslau. He refused to attend a committee to inquire into his doctrine, but met each committee member personally and was at last accepted.

Through concerts and other fund-raising, he was ready to equip a small hospital. In the first nine months, he and his wife had about 2, patients to examine, some travelling many days and hundreds of kilometres to reach him. In addition to injuries, he was often treating severe sandflea and crawcraw sores, framboesia yaws , tropical eating sores , heart disease, tropical dysentery , tropical malaria , sleeping sickness , leprosy , fevers, strangulated hernias , necrosis , abdominal tumours and chronic constipation and nicotine poisoning , while also attempting to deal with deliberate poisonings, fetishism and fear of cannibalism among the Mbahouin.

Schweitzer's wife, Helene Schweitzer, was an anaesthetist for surgical operations. After briefly occupying a shed formerly used as a chicken hut, in late they built their first hospital of corrugated iron, with two foot rooms consulting room and operating theatre and with a dispensary and sterilising room in spaces below the broad eaves. The waiting room and dormitory 42 by 20 feet were built, like native huts, of unhewn logs along a yard path leading from the hospital to the landing-place.

The Schweitzers had their own bungalow and employed as their assistant Joseph, a French-speaking Galoa Mpongwe who first came as a patient. In July , after being transferred to his home in Alsace, he was a free man again. At this time Schweitzer, born a German citizen, had his parents' former pre French citizenship reinstated and became a French citizen. Then, working as medical assistant and assistant-pastor in Strasbourg, he advanced his project on the philosophy of civilization, which had occupied his mind since By , his health recovering, he was giving organ recitals and doing other fund-raising work to repay borrowings and raise funds for returning to Gabon.

In , Schweitzer returned without his wife, with an Oxford undergraduate Noel Gillespie as his assistant. Everything was heavily decayed, and building and doctoring progressed together for months. He now had salvarsan for treating syphilitic ulcers and framboesia. Additional medical staff, nurse Miss Kottmann and Dr. Victor Nessmann, [54] joined him in , and Dr. Mark Lauterberg in ; the growing hospital was manned by native orderlies. Later Dr.

Joseph also returned.

Out of My Life and Thought: An Autobiography

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I was born on January 14, , at Kaysersberg in Upper Alsace, the second child of Louis Schweitzer, who at that time served as minister for the little flock of Protestants in that Catholic place. My paternal grandfather was schoolmaster and organist at Pfaffenhofen in Lower Alsace, and three of his brothers occupied similar posts. Here with my three sisters and one brother I spent a happy childhood overshadowed only by my father's frequent illnesses. He died at a ripe old age in When I was five years old my father began giving me music lessons on the old square piano that we had inherited from grandfather Schillinger. He had no great technical skill but improvised charmingly.

Out of My Life and Thought

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He was a theologian, organist, writer, humanitarian, philosopher, and physician. A Lutheran , Schweitzer challenged both the secular view of Jesus as depicted by the historical-critical method current at this time, as well as the traditional Christian view. His contributions to the interpretation of Pauline Christianity concern the role of Paul 's mysticism of "being in Christ" as primary and the doctrine of Justification by Faith as secondary.

Albert Schweitzer

Study of the Last Supper and the Life of Jesus, Teaching Activities at the University. The Quest of the Historical Jesus The Historical Jesus and the Christianity of Today My Medical Studies, 98 XI.

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