Albert Schweitzer

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Albert Schweitzer

Bundesarchiv Bild 183-D0116-0041-019, Albert Schweitzer.jpg
Schweitzer in 1955
Born(1875-01-14)14 January 1875
Died4 September 1965(1965-09-04) (aged 90)
Lambaréné, Gabon
  • German (1875–1919)
  • French (1919–1965)
Alma mater University of Strasbourg
Known for
Spouse(s) Helene Bresslau, daughter of Harry Bresslau
Scientific career
Doctoral advisor
Influences H. S. Reimarus
Influenced Andrew Linzey [1] [2]

Ludwig Philipp Albert Schweitzer OM (German: [ˈalbɛʁt ˈʃvaɪ̯t͡sɐ] ( Loudspeaker.svg listen ); 14 January 1875 – 4 September 1965) was an Alsatian-German/French [3] polymath. He was a theologian, organist, musicologist, writer, humanitarian, philosopher, and physician. A Lutheran minister, 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 1952 Nobel Peace Prize for his philosophy of "Reverence for Life", [4] becoming the eighth Frenchman to be awarded that prize. His philosophy was expressed in many ways, but most famously in founding and sustaining the Albert Schweitzer Hospital in Lambaréné, French Equatorial Africa (now Gabon). As a music scholar and organist, he studied the music of German composer Johann Sebastian Bach and influenced the Organ Reform Movement (Orgelbewegung).

Early years

Albert Schweitzer's birthplace in Kaysersberg, now in Alsace in France KaysersbergAS.jpg
Albert Schweitzer's birthplace in Kaysersberg, now in Alsace in France
Schweitzer in 1912. Oil on canvas painting by Emile Schneider (Strasbourg Museum of Modern and Contemporary Art) Emile Schneider, Portrait d'Albert Schweitzer.jpg
Schweitzer in 1912. Oil on canvas painting by Émile Schneider (Strasbourg Museum of Modern and Contemporary Art)

Schweitzer was born 14 January 1875 in Kaysersberg in Alsace, in what had less than four years previously become the Imperial Territory of Alsace-Lorraine in the German Empire after being French for more than two centuries; he later became a citizen of France after World War I, when Alsace became French territory again. He was the son of Louis Schweitzer and Adèle Schillinger. [5] [6] He spent his childhood in Gunsbach, also in Alsace, where his father, the local Lutheran-Evangelical pastor of the EPCAAL, taught him how to play music. [7] The tiny village would become home to the Association Internationale Albert Schweitzer (AIAS). [8] The medieval parish church of Gunsbach was shared by the Protestant and Catholic congregations, which held their prayers in different areas at different times on Sundays. This compromise arose after the Protestant Reformation and the Thirty Years' War. 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. [9]

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 1893. He studied organ in Mulhouse from 1885 to 1893 with Eugène Munch, organist at the Protestant cathedral, who inspired Schweitzer with his enthusiasm for the music of German composer Richard Wagner. [10] In 1893, he played for the French organist Charles-Marie Widor (at Saint-Sulpice, Paris), for whom Johann Sebastian Bach's organ music contained a mystic sense of the eternal. Widor, deeply impressed, agreed to teach Schweitzer without fee, and a great and influential friendship thus began. [11]

From 1893 Schweitzer studied Protestant theology at the Kaiser Wilhelm University in Strasbourg. 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. S. Bach's music. [12] Schweitzer served his one-year compulsory military service in 1894. Schweitzer saw many operas of Richard Wagner in Strasbourg (under Otto Lohse) and in 1896 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 1898, he returned to Paris to write a PhD dissertation on The Religious Philosophy of Kant at the Sorbonne, and to study in earnest with Widor. Here he often met with the elderly Aristide Cavaillé-Coll. He also studied piano at that time with Marie Jaëll. [13] In 1899, Schweitzer spent the summer semester at the University of Berlin and eventually obtained his theology degree at the University of Strasbourg. [14] [15] [16] [17] He published his PhD thesis at the University of Tübingen in 1899. [18]

In 1905, Schweitzer began his study of medicine at the University of Strasbourg, culminating in the degree of M.D. in 1913. [14] [17]


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. S. Bach's religious music. In 1899, 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. [19]

The exposition of these ideas, encouraged by Widor and Munch, became Schweitzer's last task, and appeared in the masterly study J. S. Bach: Le Musicien-Poète, written in French and published in 1905. There was great demand for a German edition, but, instead of translating it, he decided to rewrite it. [20] The result was two volumes (J. S. Bach), which were published in 1908 and translated into English by Ernest Newman in 1911. [21] Ernst Cassirer, a contemporaneous German philosopher, called it "one of the best interpretations" of Bach. [22] During its preparation Schweitzer became a friend of Cosima Wagner, then resident in Strasbourg, with whom he had many theological and musical conversations, exploring his view of Bach's descriptive music, and playing the major Chorale Preludes for her at the Temple Neuf. [23] Schweitzer's interpretative approach greatly influenced the modern understanding of Bach's music. He became a welcome guest at the Wagners' home, Wahnfried. [24] He also corresponded with composer Clara Faisst, who became a good friend. [25]

The Choir Organ at St Thomas' Church, Strasbourg, designed in 1905 on principles defined by Schweitzer Eglise St Thomas - Orgue de Choeur.JPG
The Choir Organ at St Thomas' Church, Strasbourg, designed in 1905 on principles defined by Schweitzer

His pamphlet "The Art of Organ Building and Organ Playing in Germany and France" (1906, [26] republished with an appendix on the state of the organ-building industry in 1927) 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. In 1909, he addressed the Third Congress of the International Society of Music at Vienna on the subject. Having circulated a questionnaire among players and organ-builders in several European countries, he produced a very considered report. [27] This provided the basis for the International Regulations for Organ Building. 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 1905, Widor and Schweitzer were among the six musicians who founded the Paris Bach Society, a choir dedicated to performing J. S. Bach's music, for whose concerts Schweitzer took the organ part regularly until 1913. He was also appointed organist for the Bach Concerts of the Orféo Català at Barcelona, Spain, and often travelled there for that purpose. [19] He and Widor collaborated on a new edition of Bach's organ works, with detailed analysis of each work in three languages (English, French, German). 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 1912–14. 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. [28]

On departure for Lambaréné in 1913, he was presented with a pedal piano, a piano with pedal attachments to operate like an organ pedal-keyboard. [29] Built especially for the tropics, it was delivered by river in a huge dug-out canoe to Lambaréné, packed in a zinc-lined case. At first, he regarded his new life as a renunciation of his art, and fell out of practice, but after some time he resolved to study and learn by heart the works of Bach, Mendelssohn, Widor, César Franck, and Max Reger systematically. [30] It became his custom to play during the lunch hour and on Sunday afternoons. Schweitzer's pedal piano was still in use at Lambaréné in 1946. [31] According to a visitor, Dr. Gaine Cannon, of Balsam Grove, N.C., the old, dilapidated piano-organ was still being played by Dr. Schweitzer in 1962, and stories told that "his fingers were still lively" on the old instrument at 88 years of age.

Sir Donald Tovey dedicated his conjectural completion of Bach's The Art of Fugue to Schweitzer.

Schweitzer's recordings of organ-music, and his innovative recording technique, are described below.

One of his pupils was conductor and composer Hans Münch.


Saint-Nicolas, Strasbourg Strasbourg Tram.JPG
Saint-Nicolas, Strasbourg

In 1899, Schweitzer became a deacon at the church of Saint Nicholas in Strasbourg. In 1900, 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 1903 his appointment was made permanent. [note 1]

In 1906, he published Geschichte der Leben-Jesu-Forschung [History of Life-of-Jesus research]. This book, which established his reputation, was first published in English in 1910 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 1913, containing theologically significant revisions and expansions: this revised edition did not appear in English until 2001. In 1931, he published Mystik des Apostels Paulus (The Mysticism of Paul the Apostle); a second edition was published in 1953.

The Quest of the Historical Jesus (1906)

In The Quest, Schweitzer criticised the liberal view put forward by liberal and romantic scholars during the first quest for the historical Jesus. 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... [37]

Instead of these liberal and romantic views, Schweitzer wrote that Jesus and his followers expected the imminent end of the world. [38]

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. [39] [ failed verification ] He wrote that in his view, in the Gospel of Mark, Jesus speaks of a "tribulation", with his "coming in the clouds with great power and glory" (St. Mark), and states that it will happen but it has not: "This generation shall not pass, till all these things be fulfilled" (St. Matthew, 24:34) or, "have taken place" (Luke 21:32). Similarly, in 1st Peter 1:20, "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 4:7) and "Surely, I come quickly." (Revelation 22:20).

The cover of Albert Schweitzer's The Mysticism of Paul the Apostle The Mysticism of Paul the Apostle Book-Cover.jpg
The cover of Albert Schweitzer's The Mysticism of Paul the Apostle

Schweitzer concluded his treatment of Jesus with what has been called the most famous words of twentieth-century theology:

"He comes to us as One unknown, without a name, as of old, by the lake-side, He came to those men who knew him not. He speaks to us the same word: 'Follow thou me' and sets us to the task which He has to fulfill for our time. He commands. And to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and as an ineffable mystery, they shall learn in their own experience Who He is." [40]

The Mysticism of Paul the Apostle (1931)

In The Mysticism of Paul the Apostle, Schweitzer first distinguishes between two categories of mysticism: primitive and developed. [41] Primitive mysticism "has not yet risen to a conception of the universal, and is still confined to naive views of earthly and super-earthly, temporal and eternal". Additionally, he argues that this view of a "union with the divinity, brought about by efficacious ceremonies, is found even in quite primitive religions". [41]

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.D. society. 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". [42]

Next, Schweitzer poses the question: "Of what precise kind then is the mysticism of Paul?" He locates Paul between the two extremes of primitive mysticism and developed mysticism. 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". [43] He summarizes Pauline mysticism as "being in Christ" rather than "being in God".

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. [44] Therefore, Schweitzer argues that Paul is the only theologian who does not claim that Christians can have an experience of "being-in-God". 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. [44]

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". Jaroslav Pelikan, in his foreword to The Mysticism of Paul the Apostle, points out that:

the relation between the two doctrines was quite the other way around: 'The doctrine of the redemption, which is mentally appropriated through faith, is only a fragment from the more comprehensive mystical redemption-doctrine, which Paul has broken off and polished to give him the particular refraction which he requires. [45]

Paul's "realism" versus Hellenistic "symbolism"

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. [46] After baptism, Christians are continually renewed throughout their lifetimes due to participation in the dying and rising with Christ (most notably through the Sacraments). 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. [47]

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". [48] He explains, "only the man who is elected thereto can enter into relation with God". [49] Although every human being is invited to become a Christian, only those who have undergone the initiation into the Christian community through baptism can share in the "realistic" dying and rising with Christ.


At the age of 30, in 1905, 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". [50] He could easily have obtained a place in a German evangelical mission, but wished to follow the original call despite the doctrinal difficulties. 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 1911. His medical degree dissertation was another work on the historical Jesus, The Psychiatric Study of Jesus. He defended Jesus' mental health in it. [51] In June 1912, he married Helene Bresslau, municipal inspector for orphans and daughter of the Jewish pan-Germanist historian Harry Bresslau. [52]

In 1912, now armed with a medical degree, Schweitzer made a definite proposal to go as a physician to work at his own expense in the Paris Missionary Society's mission at Lambaréné on the Ogooué river, in what is now Gabon, in Africa (then a French colony). 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. [53] In early 1913, he and his wife set off to establish a hospital (Albert Schweitzer Hospital) near an existing mission post. The site was nearly 200 miles (14 days by raft [54] ) upstream from the mouth of the Ogooué at Port Gentil (Cape Lopez) (and so accessible to external communications), but downstream of most tributaries, so that internal communications within Gabon converged towards Lambaréné.

The catchment area of the Ogooue River occupies most of Gabon. Lambarene is marked centre left. Bassin versant de l'Ogooue-fr.svg
The catchment area of the Ogooué River occupies most of Gabon. Lambaréné is marked centre left.

In the first nine months, he and his wife had about 2,000 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 1913 they built their first hospital of corrugated iron, with two 13-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 30-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. [55] [56]

After World War I broke out in July 1914, Schweitzer and his wife, German citizens in a French colony when the countries were at war, were put under supervision by the French military at Lambaréné, where Schweitzer continued his work. [57] In 1917, exhausted by over four years' work and by tropical anaemia, they were taken to Bordeaux and interned first in Garaison and then from March 1918 in Saint-Rémy-de-Provence. In July 1918, 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-1871) 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 1900. By 1920, 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 1922, he delivered the Dale Memorial Lectures in the University of Oxford, and from these in the following year appeared Volumes I and II of his great work, The Decay and Restoration of Civilization and Civilization and Ethics. The two remaining volumes, on The World-View of Reverence for Life and a fourth on the Civilized State, were never completed.

In 1924, 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, [58] joined him in 1924, and Dr. Mark Lauterberg in 1925; the growing hospital was manned by native orderlies. Later Dr. Trensz replaced Nessmann, and Martha Lauterberg and Hans Muggenstorm joined them. Joseph also returned. In 1925–6, new hospital buildings were constructed, and also a ward for white patients, so that the site became like a village. The onset of famine and a dysentery epidemic created fresh problems. Much of the building work was carried out with the help of local people and patients. Drug advances for sleeping sickness included Germanin and tryparsamide  [ de; fi; it ]. Trensz conducted experiments showing that the non-amoebic strain of dysentery was caused by a paracholera vibrion (facultative anaerobic bacteria). With the new hospital built and the medical team established, Schweitzer returned to Europe in 1927, this time leaving a functioning hospital at work.

He was there again from 1929 to 1932. Gradually his opinions and concepts became acknowledged, not only in Europe, but worldwide. There was a further period of work in 1935. In January 1937, he returned again to Lambaréné and continued working there throughout World War II.

Hospital conditions

The journalist James Cameron visited Lambaréné in 1953 (when Schweitzer was 78) and found significant flaws in the practices and attitudes of Schweitzer and his staff. The hospital suffered from squalor and was without modern amenities, and Schweitzer had little contact with the local people. [59] Cameron did not make public what he had seen at the time: according to a BBC dramatisation, he made the unusual journalistic decision to withhold the story, and resisted the expressed wish of his employers to publish an exposé. [60]

The poor conditions of the hospital in Lambaréné were also famously criticized by Nigerian professor and novelist Chinua Achebe in his essay on Joseph Conrad's novel Heart of Darkness : "In a comment which has often been quoted Schweitzer says: 'The African is indeed my brother but my junior brother.' And so he proceeded to build a hospital appropriate to the needs of junior brothers with standards of hygiene reminiscent of medical practice in the days before the germ theory of disease came into being." [61]

Schweitzer's views


Schweitzer considered his work as a medical missionary in Africa to be his response to Jesus' call to become "fishers of men".

Who can describe the injustice and cruelties that in the course of centuries they [the coloured peoples] have suffered at the hands of Europeans?... If a record could be compiled of all that has happened between the white and the coloured races, it would make a book containing numbers of pages which the reader would have to turn over unread because their contents would be too horrible.

Schweitzer was one of colonialism's harshest critics. In a sermon that he preached on 6 January 1905, before he had told anyone of his plans to dedicate the rest of his life to work as a physician in Africa, he said: [62]

Our culture divides people into two classes: civilized men, a title bestowed on the persons who do the classifying; and others, who have only the human form, who may perish or go to the dogs for all the 'civilized men' care.

Oh, this 'noble' culture of ours! It speaks so piously of human dignity and human rights and then disregards this dignity and these rights of countless millions and treads them underfoot, only because they live overseas or because their skins are of different colour or because they cannot help themselves. This culture does not know how hollow and miserable and full of glib talk it is, how common it looks to those who follow it across the seas and see what it has done there, and this culture has no right to speak of personal dignity and human rights...

I will not enumerate all the crimes that have been committed under the pretext of justice. People robbed native inhabitants of their land, made slaves of them, let loose the scum of mankind upon them. Think of the atrocities that were perpetrated upon people made subservient to us, how systematically we have ruined them with our alcoholic 'gifts', and everything else we have done... We decimate them, and then, by the stroke of a pen, we take their land so they have nothing left at all...

If all this oppression and all this sin and shame are perpetrated under the eye of the German God, or the American God, or the British God, and if our states do not feel obliged first to lay aside their claim to be 'Christian'—then the name of Jesus is blasphemed and made a mockery. And the Christianity of our states is blasphemed and made a mockery before those poor people. The name of Jesus has become a curse, and our Christianity—yours and mine—has become a falsehood and a disgrace, if the crimes are not atoned for in the very place where they were instigated. For every person who committed an atrocity in Jesus' name, someone must step in to help in Jesus' name; for every person who robbed, someone must bring a replacement; for everyone who cursed, someone must bless.

And now, when you speak about missions, let this be your message: We must make atonement for all the terrible crimes we read of in the newspapers. We must make atonement for the still worse ones, which we do not read about in the papers, crimes that are shrouded in the silence of the jungle night ...


Schweitzer was nonetheless still sometimes accused of being paternalistic in his attitude towards Africans. [63] For instance, he thought that Gabonese independence came too early, without adequate education or accommodation to local circumstances. Edgar Berman quotes Schweitzer as having said in 1960, "No society can go from the primeval directly to an industrial state without losing the leavening that time and an agricultural period allow." [64] Schweitzer believed dignity and respect must be extended to blacks, while also sometimes characterizing them as children. [65] He summarized his views on European-African relations by saying "With regard to the negroes, then, I have coined the formula: 'I am your brother, it is true, but your elder brother.'" [65] Chinua Achebe has criticized him for this characterization, though Achebe acknowledges that Schweitzer's use of the word "brother" at all was, for a European of the early 20th century, an unusual expression of human solidarity between Europeans and Africans. [61] Schweitzer eventually emended and complicated this notion with his later statement that "The time for speaking of older and younger brothers has passed". [66]

American journalist John Gunther visited Lambaréné in the 1950s and reported Schweitzer's patronizing attitude towards Africans. He also noted the lack of Africans trained to be skilled workers. [67] By comparison, his English contemporary Albert Ruskin Cook in Uganda had been training nurses and midwives since the 1910s, and had published a manual of midwifery in the local language of Luganda. [68] After three decades in Africa, Schweitzer still depended on Europe for nurses. [69]

Reverence for life

Schweitzer in 1955 Albert Schweitzer 1955.jpg
Schweitzer in 1955

The keynote of Schweitzer's personal philosophy (which he considered to be his greatest contribution to mankind) was the idea of Reverence for Life ("Ehrfurcht vor dem Leben"). He thought that Western civilization was decaying because it had abandoned affirmation of life as its ethical foundation.

In the Preface to Civilization and Ethics (1923) he argued that Western philosophy from Descartes to Kant had set out to explain the objective world expecting that humanity would be found to have a special meaning within it. But no such meaning was found, and the rational, life-affirming optimism of the Age of Enlightenment began to evaporate. A rift opened between this world-view, as material knowledge, and the life-view, understood as Will, expressed in the pessimist philosophies from Schopenhauer onward. Scientific materialism (advanced by Herbert Spencer and Charles Darwin) portrayed an objective world process devoid of ethics, entirely an expression of the will-to-live.

Schweitzer wrote, "True philosophy must start from the most immediate and comprehensive fact of consciousness, and this may be formulated as follows: 'I am life which wills to live, and I exist in the midst of life which wills to live.'" [70] In nature one form of life must always prey upon another. However, human consciousness holds an awareness of, and sympathy for, the will of other beings to live. An ethical human strives to escape from this contradiction so far as possible.

Though we cannot perfect the endeavour we should strive for it: the will-to-live constantly renews itself, for it is both an evolutionary necessity and a spiritual phenomenon. Life and love are rooted in this same principle, in a personal spiritual relationship to the universe. Ethics themselves proceed from the need to respect the wish of other beings to exist as one does towards oneself. Even so, Schweitzer found many instances in world religions and philosophies in which the principle was denied, not least in the European Middle Ages, and in the Indian Brahminic philosophy.

For Schweitzer, mankind had to accept that objective reality is ethically neutral. It could then affirm a new Enlightenment through spiritual rationalism, by giving priority to volition or ethical will as the primary meaning of life. Mankind had to choose to create the moral structures of civilization: the world-view must derive from the life-view, not vice versa. Respect for life, overcoming coarser impulses and hollow doctrines, leads the individual to live in the service of other people and of every living creature. In contemplation of the will-to-life, respect for the life of others becomes the highest principle and the defining purpose of humanity. [71]

Such was the theory which Schweitzer sought to put into practice in his own life. According to some authors, Schweitzer's thought, and specifically his development of reverence for life, was influenced by Indian religious thought and in particular the Jain principle of ahimsa, or non-violence. [72] Albert Schweitzer noted the contribution of Indian influence in his book Indian Thought and Its Development: [73]

The laying down of the commandment to not kill and to not damage is one of the greatest events in the spiritual history of mankind. Starting from its principle, founded on world and life denial, of abstention from action, ancient Indian thought – and this is a period when in other respects ethics have not progressed very far – reaches the tremendous discovery that ethics know no bounds. So far as we know, this is for the first time clearly expressed by Jainism.

Further on ahimsa and the reverence for life in the same book, he elaborates on the ancient Indian didactic work of the Tirukkural, which he observed that, like the Buddha and the Bhagavad Gita, "stands for the commandment not to kill and not to damage". [74] [75] Translating several couplets from the work, he remarked that the Kural insists on the idea that "good must be done for its own sake" and said, "There hardly exists in the literature of the world a collection of maxims in which we find so much lofty wisdom." [74] [75]

Later life

The Schweitzer house and Museum at Konigsfeld in the Black Forest Albert-Schweitzer-Haus.jpg
The Schweitzer house and Museum at Königsfeld in the Black Forest

After the birth of their daughter (Rhena Schweitzer Miller), Albert's wife, Helene Schweitzer was no longer able to live in Lambaréné due to her health. In 1923, the family moved to Königsfeld im Schwarzwald, Baden-Württemberg, where he was building a house for the family. This house is now maintained as a Schweitzer museum. [76]

Albert Schweitzer's house at Gunsbach, now a museum and archive Albert Schweitzer-Archiv und Museum Gunsbach.jpg
Albert Schweitzer's house at Gunsbach, now a museum and archive
Albert Schweitzer Memorial and Museum in Weimar (1984) Bundesarchiv Bild 183-1984-0423-317, Weimar, Albert-Schweitzer-Gedenkstatte.jpg
Albert Schweitzer Memorial and Museum in Weimar (1984)

From 1939 to 1948, he stayed in Lambaréné, unable to go back to Europe because of the war. Three years after the end of World War II, in 1948, he returned for the first time to Europe and kept travelling back and forth (and once to the US) as long as he was able. During his return visits to his home village of Gunsbach, Schweitzer continued to make use of the family house, which after his death became an archive and museum to his life and work. His life was portrayed in the 1952 movie Il est minuit, Docteur Schweitzer, starring Pierre Fresnay as Albert Schweitzer and Jeanne Moreau as his nurse Marie. Schweitzer inspired actor Hugh O'Brian when O'Brian visited in Africa. O'Brian returned to the United States and founded the Hugh O'Brian Youth Leadership Foundation (HOBY).

Albert Schweitzer Monument in Wagga Wagga, Australia Albert Schweitzer.jpg
Albert Schweitzer Monument in Wagga Wagga, Australia

Schweitzer was awarded the Nobel Peace Prize of 1952, [77] accepting the prize with the speech, "The Problem of Peace". [78] With the $33,000 prize money, he started the leprosarium at Lambaréné. [17] From 1952 until his death he worked against nuclear tests and nuclear weapons with Albert Einstein, Otto Hahn and Bertrand Russell. In 1957 and 1958, he broadcast four speeches over Radio Oslo which were published in Peace or Atomic War. In 1957, Schweitzer was one of the founders of The Committee for a Sane Nuclear Policy. On 23 April 1957, Schweitzer made his "Declaration of Conscience" speech; it was broadcast to the world over Radio Oslo, pleading for the abolition of nuclear weapons. His speech ended, "The end of further experiments with atom bombs would be like the early sunrays of hope which suffering humanity is longing for." [79]

Weeks prior to his death, an American film crew was allowed to visit Schweitzer and Drs. Muntz and Friedman, both Holocaust survivors, to record his work and daily life at the hospital. The film The Legacy of Albert Schweitzer, narrated by Henry Fonda, was produced by Warner Brothers and aired once. It resides in their vault today in deteriorating condition. Although several attempts have been made to restore and re-air the film, all access has been denied. [80]

In 1955, he was made an honorary member of the Order of Merit (OM) by Queen Elizabeth II. [81] He was also a chevalier of the Military and Hospitaller Order of Saint Lazarus of Jerusalem.

Schweitzer's grave in Lambarene, marked by a cross he made himself. Robert Brumter - Gabon 31.jpg
Schweitzer's grave in Lambaréné, marked by a cross he made himself.

Schweitzer died on 4 September 1965 at his beloved hospital in Lambaréné, now in independent Gabon. His grave, on the banks of the Ogooué River, is marked by a cross he made himself.

His cousin Anne-Marie Schweitzer Sartre was the mother of Jean-Paul Sartre. Her father, Charles Schweitzer, was the older brother of Albert Schweitzer's father, Louis Théophile. [82] [ better source needed ]

Schweitzer is often cited in vegetarian literature as being an advocate of vegetarianism in his later years. [83] [84] [85] Schweitzer was not a vegetarian in his earlier life. For example, in 1950, biographer Magnus C. Ratter commented that Schweitzer never "commit[ted] himself to the anti-vivisection, vegetarian, or pacifist positions, though his thought leads in this direction". [86] Biographer James Bentley has written that Schweitzer became a vegetarian after his wife's death in 1957 and he was "living almost entirely on lentil soup". [87] In contrast to this, historian David N. Stamos has written that Schweitzer was not a vegetarian in his personal life nor imposed it on his missionary hospital but he did help animals and was opposed to hunting. [88] Stamos noted that Schweitzer held the view that evolution ingrained humans with an instinct for meat so it was useless in trying to deny it. [88]

The Albert Schweitzer Fellowship was founded in 1940 by Schweitzer to unite US supporters in filling the gap in support for his Hospital when his European supply lines were cut off by war, and continues to support the Lambaréné Hospital today. Schweitzer considered his ethic of Reverence for Life, not his hospital, his most important legacy, saying that his Lambaréné Hospital was just "my own improvisation on the theme of Reverence for Life. Everyone can have their own Lambaréné". Today ASF helps large numbers of young Americans in health-related professional fields find or create "their own Lambaréné" in the US or internationally. ASF selects and supports nearly 250 new US and Africa Schweitzer Fellows each year from over 100 of the leading US schools of medicine, nursing, public health, and every other field with some relation to health (including music, law, and divinity). The peer-supporting lifelong network of "Schweitzer Fellows for Life" numbered over 2,000 members in 2008, and is growing by nearly 1,000 every four years. Nearly 150 of these Schweitzer Fellows have served at the Hospital in Lambaréné, for three-month periods during their last year of medical school. [89]

International Albert Schweitzer Prize

The prize was first awarded on 29 May 2011 to Eugen Drewermann and the physician couple Rolf and Raphaela Maibach in Königsfeld im Schwarzwald, where Schweitzer's former residence now houses the Albert Schweitzer Museum. [90]

Sound recordings

Recordings of Schweitzer playing the music of Bach are available on CD. During 1934 and 1935 he resided in Britain, delivering the Gifford Lectures at Edinburgh University, and those on Religion in Modern Civilization at Oxford and London. He had originally conducted trials for recordings for HMV on the organ of the old Queen's Hall in London. These records did not satisfy him, the instrument being too harsh. In mid-December 1935 he began to record for Columbia Records on the organ of All Hallows, Barking-by-the-Tower, London. [91] Then at his suggestion the sessions were transferred to the church of Ste Aurélie in Strasbourg, on a mid-18th-century organ by Johann Andreas Silbermann (brother of Gottfried), an organ-builder greatly revered by Bach, which had been restored by the Lorraine organ-builder Frédéric Härpfer shortly before the First World War. These recordings were made in the course of a fortnight in October 1936. [92]

Schweitzer Technique

Schweitzer developed a technique for recording the performances of Bach's music. Known as the "Schweitzer Technique", it is a slight improvement on what is commonly known as mid-side. The mid-side sees a figure-8 microphone pointed off-axis, perpendicular to the sound source. Then a single cardioid microphone is placed on axis, bisecting the figure-8 pattern. The signal from the figure-8 is mult-ed, panned hard left and right, one of the signals being flipped out of polarity. In the Schweitzer method, the figure-8 is replaced by two small diaphragm condenser microphones pointed directly away from each other. The information that each capsule collects is unique, unlike the identical out-of-polarity information generated from the figure-8 in a regular mid-side. The on-axis microphone is often a large diaphragm condenser. The technique has since been used to record many modern instruments.

Columbia recordings

Altogether his early Columbia discs included 25 records of Bach and eight of César Franck. The Bach titles were mainly distributed as follows:

Gunsbach parish church, where the later recordings were made GunsbachKirche.jpg
Gunsbach parish church, where the later recordings were made

Later recordings were made at Parish church, Günsbach: These recordings were made by C. Robert Fine during the time Dr. Schweitzer was being filmed in Günsbach for the documentary "Albert Schweitzer". Fine originally self-released the recordings but later licensed the masters to Columbia.

The above were released in the United States as Columbia Masterworks boxed set SL-175.

Philips recordings


Dramatisations of Schweitzer's life include:

Postage stamp issued by the Netherlands in 1975 for the 10th anniversary of the death of Albert Schweitzer 20210324 181230 HDR.jpg
Postage stamp issued by the Netherlands in 1975 for the 10th anniversary of the death of Albert Schweitzer


See also


  1. He officiated at the wedding of Theodor Heuss (later the first President of West Germany) in 1908. [32] [33] [34] [35] [36]
  2. Schweitzer's Bach recordings are usually identified with reference to the Peters Edition of the Organ-works in 9 volumes, edited by Friedrich Konrad Griepenkerl and Ferdinand August Roitzsch, in the form revised by Hermann Keller.

Related Research Articles

The Bach-Werke-Verzeichnis is a catalogue of compositions by Johann Sebastian Bach. It was first published in 1950, edited by Wolfgang Schmieder. The catalogue's second edition appeared in 1990. An abbreviated version of that second edition, known as BWV2a, was published in 1998.

<span class="mw-page-title-main">Toccata and Fugue in D minor, BWV 565</span> Organ music by Johann Sebastian Bach

The Toccata and Fugue in D minor, BWV 565, is a piece of organ music written, according to its oldest extant sources, by Johann Sebastian Bach (1685–1750). The piece opens with a toccata section, followed by a fugue that ends in a coda. Scholars differ as to when it was composed. It could have been as early as c. 1704. Alternatively, a date as late as the 1750s has been suggested. To a large extent, the piece conforms to the characteristics deemed typical of the north German organ school of the Baroque era with divergent stylistic influences, such as south German characteristics.

<i>Orgelbüchlein</i> Set of musical compositions for organ by Johann Sebastian Bach

The Orgelbüchlein BWV 599−644 is a set of 46 chorale preludes for organ — one of them is given in two versions — by Johann Sebastian Bach. All but three were written between 1708 and 1717 when Bach served as organist to the ducal court in Weimar; the remainder and a short two-bar fragment came no earlier than 1726, after the composer’s appointment as cantor at the Thomasschule in Leipzig.

<span class="mw-page-title-main">Eight Short Preludes and Fugues</span>

The Eight Short Preludes and Fugues, BWV 553–560, are a collection of works for keyboard and pedal formerly attributed to Johann Sebastian Bach. They are now believed to have been composed by one of Bach's pupils, possibly Johann Tobias Krebs or his son Johann Ludwig Krebs, or by the Bohemian composer Johann Caspar Ferdinand Fischer.

<i>Schübler Chorales</i> Set of chorale preludes by Johann Sebastian Bach

Sechs Chorale von verschiedener Art: auf einer Orgel mit 2 Clavieren und Pedal vorzuspielen, commonly known as the Schübler Chorales, BWV 645–650, is a set of chorale preludes composed by Johann Sebastian Bach. Johann Georg Schübler, after whom the collection came to be named, published it in 1747 or before August 1748, in Zella St. Blasii. At least five preludes of the compilation are transcribed from movements in Bach's church cantatas, mostly chorale cantatas he had composed around two decades earlier.

Kevin John Bowyer is an English organist, known for his prolific recording and recital career and his performances of modern and extremely difficult compositions.

<span class="mw-page-title-main">Johann Sebastian Bach</span> German composer (1685–1750)

Johann Sebastian Bach was a German composer and musician of the late Baroque period. He is known for his orchestral music such as the Brandenburg Concertos; instrumental compositions such as the Cello Suites; keyboard works such as the Goldberg Variations and The Well-Tempered Clavier; organ works such as the Schubler Chorales and the Toccata and Fugue in D minor; and vocal music such as the St Matthew Passion and the Mass in B minor. Since the 19th-century Bach revival he has been generally regarded as one of the greatest composers in the history of Western music.

<span class="mw-page-title-main">Prelude and Fugue in A minor, BWV 543</span> Composition for organ by Johann Sebastian Bach

Prelude and Fugue in A minor, BWV 543 is a piece of organ music written by Johann Sebastian Bach sometime around his years as court organist to the Duke of Saxe-Weimar (1708–1713).

<span class="mw-page-title-main">Great Eighteen Chorale Preludes</span> Organ pieces by Johann Sebastian Bach

The Great Eighteen Chorale Preludes, BWV 651–668, are a set of chorale preludes for organ prepared by Johann Sebastian Bach in Leipzig in his final decade (1740–1750), from earlier works composed in Weimar, where he was court organist. The works form an encyclopedic collection of large-scale chorale preludes, in a variety of styles harking back to the previous century, that Bach gradually perfected during his career. Together with the Orgelbüchlein, the Schübler Chorales, the third book of the Clavier-Übung and the Canonic Variations, they represent the summit of Bach's sacred music for solo organ.

<span class="mw-page-title-main">Bach-Busoni Editions</span> Series of publications by Ferruccio Busoni

The Bach-Busoni Editions are a series of publications by the Italian pianist-composer Ferruccio Busoni (1866–1924) containing primarily piano transcriptions of keyboard music by Johann Sebastian Bach. They also include performance suggestions, practice exercises, musical analysis, an essay on the art of transcribing Bach's organ music for piano, an analysis of the fugue from Beethoven's 'Hammerklavier' sonata, and other related material. The later editions also include free adaptations and original compositions by Busoni which are based on the music of Bach.

<i>The Well-Tempered Clavier</i> Collection of keyboard music by J.S. Bach

The Well-Tempered Clavier, BWV 846–893, consists of two sets of preludes and fugues in all 24 major and minor keys for keyboard by Johann Sebastian Bach. In the composer's time, clavier, meaning keyboard, referred to a variety of instruments, most typically the harpsichord or clavichord, but not excluding the organ.

<span class="mw-page-title-main">Wie schön leuchtet der Morgenstern</span> Chorale by Philipp Nicolai

"Wie schön leuchtet der Morgenstern" is a Lutheran hymn by Philipp Nicolai written in 1597 and first published in 1599. It inspired musical settings through centuries, notably Bach's chorale cantata Wie schön leuchtet der Morgenstern, BWV 1, but also vocal and instrumental works by Baroque composers, Peter Cornelius, Felix Mendelssohn, Max Reger, Hugo Distler, Ernst Pepping, Mauricio Kagel and Naji Hakim.

<i>Clavier-Übung III</i> Collection of organ compositions by Johann Sebastian Bach

The Clavier-Übung III, sometimes referred to as the German Organ Mass, is a collection of compositions for organ by Johann Sebastian Bach, started in 1735–36 and published in 1739. It is considered Bach's most significant and extensive work for organ, containing some of his most musically complex and technically demanding compositions for that instrument.

<span class="mw-page-title-main">Christ lag in Todesbanden</span>

"Christ lag in Todesbanden" is an Easter hymn by Martin Luther. Its melody is by Luther and Johann Walter. Both the text and the melody were based on earlier examples. It was published in 1524 in the Erfurt Enchiridion and in Walter's choral hymnal Eyn geystlich Gesangk Buchleyn. Various composers, including Pachelbel, Bach and Telemann, have used the hymn in their compositions.

<span class="mw-page-title-main">Herr Christ, der einig Gotts Sohn</span> Protestant hymn

"Herr Christ, der einig Gotts Sohn" is a Lutheran hymn by Elisabeth Cruciger. Printed in 1524 in the Erfurt Enchiridion, together with 18 hymns by Martin Luther, it is one of the oldest Lutheran hymns. The text combines Lutheran teaching with medieval mysticism. It has been the basis of musical settings such as Bach's chorale cantata Herr Christ, der einge Gottessohn, BWV 96.

<span class="mw-page-title-main">Prelude and Fugue in E minor, BWV 548</span>

Prelude and Fugue in E minor, BWV 548 is a piece of organ music written by Johann Sebastian Bach sometime between 1727 and 1736, during his time in Leipzig. The work is sometimes called "The Wedge" due to the chromatic outward motion of the fugue theme. Unlike most other organ preludes and fugues of Bach, the autograph fair copy of the score survives, though the handwriting changes twenty two measures into the fugue to the hand of Johann Peter Kellner, a likely pupil and acquaintance of Bach who played an important role in the copying of his manuscripts. Because of the work's immense scope, it has been referred to as "a two-movement symphony" for the organ.

<span class="mw-page-title-main">Prelude and Fugue in B minor, BWV 544</span>

Prelude and Fugue in B minor, BWV 544 is a piece of organ music written by Johann Sebastian Bach sometime between 1727 and 1731, during his tenure in Leipzig. Unlike most other organ preludes and fugues of Bach, the autograph fair copy of the score survives.



  1. McLaughlin, Ryan Patrick (2014). Preservation and Protest: Theological Foundations for an Eco-Eschatological Ethics. Minneapolis, Minnesota: Fortress Press. p. 160. ISBN   978-1-4514-8040-5.
  2. McCarthy, Colman (25 December 1995). "Religion & the Treatment of God's Creatures" . The Washington Post.
  3. "Albert Schweitzer". Encyclopedia Britannica. Encyclopædia Britannica.
  4. Schweitzer, Albert (10 December 1953), "Award Ceremony Speech", The Nobel Peace Prize 1952, The Nobel prize.
  5. Oermann 2016, p. 43.
  6. Free 1988, p. 74.
  7. Stammbaum – Genealogic tree Arbre généalogique de la famille Schweitze, Schweitzer, archived from the original on 26 April 2006.
  8. Association Internationale Albert Schweitzer, archived from the original on 9 December 2010, retrieved 1 August 2012.
  9. Seaver 1951, p. 3–9.
  10. A. Schweitzer, Eugene Munch (J. Brinkmann, Mulhouse 1898).
  11. Joy 1953, p. 23–24.
  12. Joy 1953, p. 24.
  13. George N. Marshall, David Poling, Schweitzer, JHU Press, 2000, ISBN   0-8018-6455-0
  14. 1 2 Cicovacki, Predrag (2 February 2009). Albert Schweitzer's Ethical Vision A Sourcebook. Oxford University Press. ISBN   9780199703326.
  15. Schweitzer, Albert; Bresslau, Helene; Stewart, Nancy (2003). Albert Schweitzer-helene Bresslau: the Years Prior to Lambarene. Syracuse University Press. ISBN   9780815629948.
  16. Brabazon 2000, p. 84.
  17. 1 2 3 "Albert Schweitzer – Biographical". Retrieved 10 March 2018.
  18. Joy 1953, p. 24–25.
  19. 1 2 Seaver 1951, p. 20.
  20. Schweitzer, My Life and Thought, pp. 80–81; cf. Seaver 1951 , pp. 231–232
  21. Joy 1953, p. 58–62.
  22. Cassirer, Ernst (1979). Verene, Donald Phillip (ed.). Symbol, Myth, and Culture: Essays and Lectures of Ernst Cassirer 1935–1945 . New Haven, Conn.: Yale University Press. p.  230. ISBN   978-0-300-02666-5.
  23. Schweitzer, in Joy 1953 , pp. 53–57
  24. Joy 1953 , pp. 53–57, quoting from and translating A. Schweitzer, 'Mes Souvenirs sur Cosima Wagner', in L'Alsace Française, XXXV no. 7 (12 February 1933), p. 124ff.
  25. Wedel, Gudrun (2010), Autobiographien von Frauen: ein Lexikon
  26. Reproduced in Joy 1953 , pp. 127–129, 129–165: cf. also Seaver 1951 , pp. 29–36
  27. Joy 1953 , pp. 165–166: Text of 1909 Questionnaire and Report, pp. 235–269.
  28. Seaver 1951, p. 44.
  29. Given by the Paris Bach Society, Seaver 1951 , p. 63; but Joy 1953 , p. 177, says it was given by the Paris Missionary Society.
  30. Seaver 1951, p. 63–64.
  31. Joy 1953 plate facing p. 177.
  32. Oermann 2016, p. 101-102.
  33. Brabazon 2000, p. 422.
  34. Pierhal 1956, p. 63.
  35. Pierhal 1957, p. 63f.
  36. "The Bulletin". Bulletin des Presse- und Informationsamtes der Bundesregierung [...][Englische Ausgabe] = the Bulletin. Bonn, West Germany: Press and Information Office. 9–10: 36. 1962. ISSN   0032-7794.
  37. Schweitzer, Albert (2001). The Quest of the Historical Jesus. Fortress Press. p. 478. ISBN   9781451403541.
  38. Ehrman, Bart D. (20 March 2012). Did Jesus Exist?: The Historical Argument for Jesus of Nazareth. HarperCollins. pp. 11–. ISBN   978-0-06-208994-6. I agree with Schweitzer's overarching view, that Jesus is best understood as a Jewish prophet who anticipated a cataclysmic break in history in the very near future, when God would destroy the forces of evil to bring in his own kingdom here on earth.
  39. "Review of "The Mystery of the Kingdom of God"". Pcisys.
  40. The Quest of the Historical Jesus. Macmillan. 1910. p. 403.
  41. 1 2 Schweitzer 1931, p. 1.
  42. Schweitzer 1931, p. 2.
  43. Schweitzer 1931, p. 3.
  44. 1 2 Schweitzer 1931, p. 13.
  45. Schweitzer 1931, p. xvi.
  46. Schweitzer 1931, p. 16.
  47. Schweitzer 1931, p. 17.
  48. Schweitzer 1931, p. 103.
  49. Schweitzer 1931, p. 9.
  50. Seaver 1951, p. 40.
  51. Seidel, Michael (January 2009). "Albert Schweitzer's MD thesis on Criticism of the medical pathographies on Jesus". Würzburger medizinhistorische Mitteilungen. Königshausen & Neumann. 28 (1): 276–300. ISSN   0177-5227. PMID   20509445.
  52. Marxsen, Patti M. Helene Schweitzer: A Life of Her Own. First edition. Syracuse, New York: Syracuse University Press, 2015.
  53. From the Primeval Forest, Chapter 1.
  54. From the Primeval Forest, Chapter 6.
  55. Monfried, Walter (10 February 1947). "Admirers Call Dr. Schweitzer "Greatest Man in the World"". Milwaukee, Wisconsin. pp. 1, 3.
  56. From the Primeval Forest, Chapters 3–5.
  57. Albert Schweitzer 1875–1965 Archived 14 December 2007 at the Wayback Machine . (in German)
  58. Nessmann worked with the French Resistance during the Second World War, was captured and executed by the Gestapo in Limoges in 1944. cf Guy Penaud, Dictionnaire Biographique de Périgord, p. 713. ISBN   978-2-86577-214-8
  59. Cameron, James (1966) [1978]. Point of Departure. Law Book Co of Australasia. pp. 154–174. ISBN   9780853621751.
  60. On Monday 7 April 2008 ("The Walrus and the Terrier"  – programme outline) BBC Radio 4 broadcast an Afternoon Play "The Walrus and the Terrier" by Christopher Ralling concerning Cameron's visit.
  61. 1 2 Chinua Achebe. "An Image of Africa: Racism in Conrad's Heart of Darkness" Archived 18 January 2006 at the Wayback Machine  – the Massachusetts Review. 1977. (c/o North Carolina State University)
  62. Schweitzer 2005, p. 76–80.
  63. Brabazon 2000, p. 253-256.
  64. Berman, Edgar (1986), In Africa With Schweitzer, Far Hills, New Jersey: New Horizon Press, p.  139, ISBN   978-0-88282-025-5 .
  65. 1 2 Schweitzer 1924 , p.  130
  66. Quoted by Forrow, Lachlan (2002). "Foreword". In Russell, C.E.B. (ed.). African Notebook. Albert Schweitzer library. Syracuse University Press. p. xiii. ISBN   978-0-8156-0743-4.
  67. Inside Africa . New York: Harper. 1955.
  68. Amagezi Agokuzalisa. London: Sheldon Press.
  69. Paget, James Carleton (2012). "Albert Schweitzer and Africa". Journal of Religion in Africa. 24 (3): 277–316. doi:10.1163/15700666-12341230. JSTOR   41725476.
  70. Civilization and Ethics, Chapter 21, p. 253: reprinted as A. Schweitzer, The Philosophy of Civilization, (Prometheus Books, Buffalo 1987), Chapter 26.
  71. Civilization and Ethics, Preface and Chapter II, 'The Problem of the Optimistic World-View'.
  72. Ara Paul Barsam (2002) "Albert Schweitzer, jainism and reverence for life" in:Reverence for life: the ethics of Albert Schweitzer for the twenty-first century Syracuse: Syracuse University Press, ISBN   978-0-8156-2977-1 pp. 207–208
  73. Albert Schweitzer and Charles Rhind Joy (1947) Albert Schweitzer: an anthology Beacon Press
  74. 1 2 S. Maharajan (2017). Tiruvalluvar (2 ed.). New Delhi: Sahitya Akademi. pp. 100–102. ISBN   978-81-260-5321-6.
  75. 1 2 Albert Schweitzer (2013). Indian Thoughts and Its Development. Vancouver, British Columbia, Canada: Read Books. pp. 200–205. ISBN   978-14-7338-900-7.
  76. Schweitzer museum
  77. "The Nobel Peace Prize 1952". The Nobel Foundation. 21 May 2014. Retrieved 18 August 2017.
  78. Schweitzer 1954.
  79. Declaration of Conscience speech Archived 16 October 2007 at the Wayback Machine  – at Tennessee Players
  80. "Albert Schweitzer and Henry Fonda's Lost Special". Culturedarm. 20 January 2015.
  81. "List of Members of the Order of Merit, past and present". British Monarchy. Retrieved 2 December 2008.
  82. "Louis Théophile Schweitzer". Retrieved 18 October 2011.[ self-published source ]
  83. Barkas, Janet L. (1975). The Vegetable Passion. Scribner. p. 131. ISBN   9780684139258
  84. Gregerson, Jon. (1994). Vegetarianism: A History. Jain Publishing Company. p. 104. ISBN   9780875730301
  85. "History of Vegetarianism – Dr Albert Schweitzer (1875–1965)". 4 September 1965. Archived from the original on 21 May 2011.
  86. Ratter, Magnus C. (1950). Albert Schweitzer: Life and Message. Beacon Press. p. 179
  87. Brentley, James. (1992). Albert Schweitzer: The Enigma. HarperCollins. p. 200. ISBN   9780060163648
  88. 1 2 Stamos, David N. (2008). Evolution and the Big Questions: Sex, Race, Religion, and Other Matters. Wiley. p. 175. ISBN   9781405149020
  89. "The Albert Schweitzer Fellowship". 23 June 2011. Archived from the original on 16 July 2011.
  90. "Königsfeld feiert ?Schweitzer-Erben? | Südkurier Online". Südkurier . 30 May 2011.
  91. This 1909 Harrison and Harrison organ was destroyed in the war (cf W. Kent, The Lost Treasures of London (Phoenix House 1947), 94–95) and rebuilt in 1957, see "Harrison & Harrison organ catalogue by name London". Archived from the original on 5 July 2008. Retrieved 6 May 2008..
  92. Seaver 1951, p. 139–152.
  93. (78 rpm HMV C 1532 and C 1543), cf. R.D. Darrell, The Gramophone Shop Encyclopedia of Recorded Music (New York 1936).
  94. (78 rpm Columbia ROX 146–152), cf. Darrell 1936.
  95. Joy 1953 , pp. 226–230. The 78s were issued in albums, with a specially designed record label (Columbia ROX 8020–8023, 8032–8035, etc.). Ste Aurélie recordings appeared also on LP as Columbia 33CX1249
  96. E.M.I., A Complete List of EMI, Columbia, Parlophone and MGM Long Playing Records issued up to and including June 1955 (London 1955) for this and discographical details following.
  97. Columbia LP 33CX1074
  98. Columbia LP 33CX1084
  99. Columbia LP 33CX1081
  100. E.M.G., The Art of Record Buying (London 1960), pp. 12–13. Philips ABL 3092, issued March 1956.
  101. E.M.G., op. cit., Philips ABL 3134, issued September 1956. Other selections are on Philips GBL 5509.
  102. Philips ABL 3221.


Further reading