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  • He depicted Jesus as one who literally believed the end of the world was coming in his own lifetime and believed himself to be a world savior.

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  • He received the 1952 Nobel Peace Prize for his philosophy of "Reverence for Life", expressed in many ways, but most famously in founding and sustaining the Albert Schweitzer Hospital in Lambaréné, now in Gabon, west central Africa (then French Equatorial Africa). As a music scholar and organist, he studied the music of German composer Johann Sebastian Bach and influenced the Organ reform movement (Orgelbewegung).

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  • Schweitzer's home language was an Alsatian dialect of German. At Mulhouse high school he got his "Abitur" (the certificate at the end of secondary education), in 1893. He studied organ there from 1885–1893 with Eugène Munch, organist of the Protestant Temple, who inspired Schweitzer with his profound enthusiasm for the music of German composer Richard Wagner.

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  • 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 was begun.

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  • From 1893 he studied Protestant theology at the Kaiser Wilhelm Universität of Straßburg. 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.

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  • Schweitzer absolved the one year compulsory military service in 1894. Schweitzer saw many operas of Richard Wagner at Straßburg (under Otto Lohse), and in 1896 he pulled together the funds to visit Bayreuth to see Wagner's Der Ring des Nibelungen and Parsifal, and was deeply affected.

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  • . 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.)

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  • The exposition of these ideas, encouraged by Widor and Munch, became Schweitzer's next 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 translate it, he decided to rewrite it. The result were two volumes (J. S. Bach), which was published in 1908 and translated in English by Ernest Newman in 1911.

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  • During its preparation he became a friend of Cosima Wagner (then 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. Schweitzer's interpretative approach greatly influenced the modern understanding of Bach's music. He became a welcome guest at the Wagner's home, Wahnfried.

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  • His pamphlet "The Art of Organ Building and Organ Playing in Germany and France" (1906, 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 himself had intended.

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  • 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 together in the same music.

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  • 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.

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  • At first he regarded his new life as a renunciation of his art, and fell out of practise: but after some time he resolved to study and learn by heart the works of Bach, Mendelssohn, Widor, César Franck, and Max Reger systematically.[21] 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.

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  • Theology -- In 1899 Schweitzer became a deacon at the church Saint-Nicolas of 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.

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  • Theology -- In The Quest, Schweitzer reviewed all former work on the "historical Jesus" back to the late 18th century. He showed that the image of Jesus had changed with the times and outlooks of the various authors, and gave his own synopsis and interpretation of the previous century's findings.

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  • Theology -- He maintained that the life of Jesus must be interpreted in the light of Jesus' own convictions, which reflected late Jewish eschatology. Schweitzer, however, 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."

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  • Schweitzer found many New Testament references to apparently show that 1st-century Christians believed literally in the imminent fulfillment of the promise of the World's ending, within the lifetime of Jesus's original followers, He noted that 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 when it will happen:

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  • "This generation shall not pass, till all these things be fulfilled" (St Matthew, 24:34) (or, "... have taken place" (Luke 21:32)): "All these things shall come upon this generation" (Matthew 23:36). "There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom" (Matthew 16:28) (or, "...until they see that the kingdom of God has come with power" (Mark 9:1); or, "... till they see the kingdom of God" (Luke 9:27).)

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  • "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thessalonians 4.17). St Paul spoke of the 'last times': "Brethren, the time is short: it remaineth, that both they that have wives be as though they had none" (1 Corinthians 7:29); "God... Hath in these last days spoken unto us by his Son" (Hebrews 1:2).

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  • Aftermath -- Schweitzer established his reputation further as a New Testament scholar with other theological studies including The Psychiatric Study of Jesus (1911); and his two studies of the apostle Paul, Paul and his Interpreters, and the more complete The Mysticism of Paul the Apostle (1930). This examined the eschatological beliefs of Paul and (through this) the message of the New Testament.

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  • At the age of 30, in 1905, he answered the call of "The Society Of The Evangelist Missions of Paris" who was looking for a medical doctor. However, the committee of this French Missionary Society was not ready to accept his offer, considering his Lutheran theology to be "incorrect". He could easily have obtained a place in a German Evangelical mission, but wished to follow the original call despite the doctrinal difficulties.

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  • He planned to spread the Gospel by the example of his Christian labor of healing, rather than through the verbal process of preaching, and believed that this service should be acceptable within any branch of Christian teaching.

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  • 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. In June 1912 he married Helene Bresslau, daughter of the Jewish pan-Germanist historian Harry Bresslau.

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  • In 1912, now armed with a medical degree, Schweitzer made a definite proposal to go as a medical doctor to work at his own expense in the Paris Missionary Society's mission at Lambaréné on the Ogooué river, in what is now the 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. By concerts and other fund-raising he was ready to equip a small hospital.

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  • In the first nine months he and his wife had about 2,000 patients to examine, some travelling many days and hundreds of kilometers to reach him. In addition to injuries he was often treating severe sandflea and crawcraw sores (washing with mercuric chloride), framboesia (using arseno-benzol injections), tropical eating sores (cleaning and potassium permanganate), heart disease (treated with digitalin), tropical dysentery (emetine (syrup of ipecac) and arseno-benzol),

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  • Mrs. Helene Schweitzer was anaesthetist for surgical operations, using chloroform and Papaveretum, a synthesized morphine derivative. After briefly occupying a shed formerly used as a chicken hut, in autumn 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.

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  • 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.

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  • When World War I broke out in summer of 1914, Schweitzer and his wife, Germans in a French colony, were put under supervision at Lambaréné (where work continued) by the French military.[31] 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.

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  • In July 1918, after being transferred via Switzerland 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.

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  • In 1924 he returned without his wife but with an Oxford undergraduate, Noel Gillespie, as 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, joined him in 1924, and Dr. Mark Lauterberg in 1925; the growing hospital was manned by native orderlies.

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  • He was there again from 1929–1932. 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 the Second World War.

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  • Schweitzer's views -- "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."

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  • Schweitzer's views -- 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...

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  • Schweitzer's views -- 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.

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  • Schweitzer's views -- 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.

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  • Schweitzer's views -- "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..."

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  • Criticism of Schweitzer -- Schweitzer was nonetheless still sometimes accused of being paternalistic or colonialist in his attitude towards Africans, and in some ways his views did differ from that of many liberals and other critics of colonialism. For instance, he thought Gabonese independence came too early, without adequate education or accommodation to local circumstances. Edgar Berman quotes Schweitzer speaking these lines in 1960:

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  • Criticism of Schweitzer -- Chinua Achebe has quoted Schweitzer as saying: "The African is indeed my brother but my junior brother," which Achebe criticized him for, though Achebe seems to acknowledge 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 whites and blacks.

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  • Criticism of Schweitzer -- Cameron did not make public what he had seen at the time: according to a recent BBC dramatisation,[39] he made the unusual journalistic decision to withhold the story, and resisted the expressed wish of his employers to publish an exposé aimed at debunking Schweitzer.

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  • Criticism of Schweitzer -- After three decades in Africa Schweitzer still depended on Europe for nurses. By comparison, his contemporary Sir Albert 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.

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  • Reverence for life -- 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-affirmating optimism of the Age of Enlightenment began to evaporate.

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  • Reverence for life -- . 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 Spencer and Darwin) portrayed an objective world process devoid of ethics, entirely an expression of the will-to-live.

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  • Reverence for life -- 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.

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  • Reverence for life -- In contemplation of the will-to-life, respect for the life of others becomes the highest principle and the defining purpose of humanity.

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

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  • Reverence for life -- 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.

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  • 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.

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  • 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, Dr. Schweitzer made his "Declaration of Conscience" speech; it was broadcast to the world over Radio Oslo, pleading for the abolition of nuclear weapons. He ended his speech, saying:

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  • His grand niece Anne-Marie Schweitzer Sartre was the mother of Jean-Paul Sartre. Schweitzer was a vegetarian.

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  • The Albert Schweitzer Fellowship was founded in 1940 by Dr. Schweitzer to unite U.S. supporters in filling the gap in support for his Hospital when his European supply lines was cut off by war, and continues to support the Lambaréné Hospital today.

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  • Sound recordings -- 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).

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  • The Schweitzer Technique -- 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.

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  • Columbia recordings -- Queen's Hall: Organ Prelude and Fugue in E minor (Edition Peters Vol 3, 10); Herzlich thut mich verlangen (BWV 727); Wenn wir in höchsten Nöten sein (Vol 7, 58 (Leipzig 18)).

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  • Columbia recordings -- All Hallows: Prelude and Fugue in C major; Fantasia and Fugue in G minor (the Great); Prelude and Fugue in G major; Prelude and Fugue in F minor; Little Fugue in G minor; Toccata and Fugue in D minor.

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  • Columbia recordings -- Ste Aurélie: Prelude and Fugue in C minor; Prelude and Fugue in E minor; Toccata and Fugue in D minor. Chorale Preludes: Schmücke dich, O liebe Seele (Peters Vol 7, 49 (Leipzig 4)); O Mensch, bewein' dein Sünde groß (Vol 5, 45); O Lamm' Gottes, unschuldig (Vol 7, 48 (Leipzig 6)); Christus der uns selig macht (Vol 5, 8);

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  • Columbia recordings -- Da Jesus an dem Kreuze stand (Vol 5, 9); An Waßerflüßen Babylon (Vol 6, 12b); Christum wir wollen loben schon (Vol 5, 6); Liebster Jesu, wir sind hier (Vol 5, app 5); Mit Fried' und Freud' ich fahr' dahin (Vol 5, 4); Sei gegrusset, Jesu gutig (Var 11, Vol 5, app. 3); Jesus Christus, unser Heiland (Vol 6, 31 (Leipzig 15)); Christ lag in Todesbanden (Vol 5, 5); Erschienen ist der herrlich' Tag? (Vol 5, 15).

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  • Phillips recordings -- J. S. Bach: Passacaglia in C minor, BWV 582; Prelude and Fugue in E minor, BWV 533; Prelude and Fugue in A minor, BWV 543; Prelude and Fugue in G major, BWV 541; Toccata and Fugue in D minor, BWV 565.

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  • Phillips recordings -- César Franck: Organ Chorales, no. 1 in E Major; no. 2 in B minor; no. 3 in A minor.

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