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The Principle of Protestantism: Lancaster Series on the Mercersburg Theology
This series is the first modern edition of the main body of Mercersburg theology. It includes all the important works, large and small, of John W. Nevin, Philip Schaff, and lesser Mercersburg figures, covering the significant doctrines and issues of the movement. Each volume includes critical or explanatory notes, relevant introductions, and bibliographies of modern works. With few exceptions, the early texts are reproduced in unabridged form. Since the original Mercersburg materials are now extremely scarce, and almost impossible to assemble in their entirety, the Lancaster Series forms an invaluable resource for historians of American Christianity and, in particular, for serious students of theology. It will commend itself to all those who wish to understand the nineteenth-century background of contemporary Protestantism. Both of the Mercersburg theologians, Schaff and Nevin, looked forward to a new age of the church - an age which would call into unity and catholicity all the divisions of the body of Christ.
268 pages, Paperback
First published May 1, 2004
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About the author
Philip Schaff
1,633 books66 followersPhilip Schaff was educated at the gymnasium of Stuttgart, and at the universities of Tübingen, Halle and Berlin, where he was successively influenced by Baur and Schmid, by Tholuck and Julius Müller, by David Strauss and, above all, Neander. At Berlin, in 1841, he took the degree of B.D., and passed examinations for a professorship. He then traveled through Italy and Sicily as tutor to Baron Krischer. In 1842 he was Privatdozent in the University of Berlin, where he lectured on exegesis and church history. In 1843 he was called to become professor of church history and Biblical literature in the German Reformed Theological Seminary of Mercersburg, Pennsylvania, then the only seminary of that church in America.
On his journey he stayed in England and met Edward Pusey and other Tractarians. His inaugural address on The Principle of Protestantism, delivered in German at Reading, Pennsylvania, in 1844, and published in German with an English version by John Williamson Nevin was a pioneer work in English in the field of symbolics (that is, the authoritative ecclesiastical formulations of religious doctrines in creeds or confessions). This address and the "Mercersburg Theology" which he taught seemed too pro-Catholic to some, and he was charged with heresy. But, at the synod at York in 1845, he was unanimously acquitted.
Schaff's broad views strongly influenced the German Reformed Church, through his teaching at Mercersburg, through his championship of English in German Reformed churches and schools in America, through his hymnal (1859), through his labours as chairman of the committee which prepared a new liturgy, and by his edition (1863) of the Heidelberg Catechism. His History of the Apostolic Church (in German, 1851; in English, 1853) and his History of the Christian Church (7 vols., 1858-1890), opened a new period in American study of ecclesiastical history.
In 1854, he visited Europe, representing the American German churches at the ecclesiastical diet at Frankfort and at the Swiss pastoral conference at Basel. He lectured in Germany on America, and received the degree of D.D. from Berlin.
In consequence of the ravages of the American Civil War the theological seminary at Mercersburg was closed for a while and so in 1863 Dr. Schaff became secretary of the Sabbath Committee (which fought the “continental Sunday”) in New York City, and held the position till 1870. In 1865 he founded the first German Sunday School in Stuttgart. In 1862-1867 he lectured on church history at Andover.
Schaff was a member of the Leipzig Historical Society, the Netherland Historical Society, and other historical and literary societies in Europe and America. He was one of the founders, and honorary secretary, of the American branch of the Evangelical Alliance, and was sent to Europe in 1869, 1872, and 1873 to arrange for the general conference of the Alliance, which, after two postponements on account of the Franco-Prussian War, was held in New York in October 1873. Schaff was also, in 1871, one of the Alliance delegates to the emperor of Russia to plead for the religious liberty of his subjects in the Baltic provinces.
He became a professor at Union Theological Seminary, New York City in 1870 holding first the chair of theological encyclopedia and Christian symbolism till 1873, of Hebrew and the cognate languages till 1874, of sacred literature till 1887, and finally of church history, till his death. He also served as president of the committee that translated the American Standard Version of the Bible, though he died before it was published in 1901.
His History of the Christian Church resembled Neander's work, though less biographical, and was pictorial rather than philosophical. He also wrote biographies, catechisms and hymnals for children, manuals of religious verse, lectures and essays on Dante, etc. He translated Johann Jakob Herzog's Real-Encyklopädie für protestantische Theologie und Kirche into English.
On his journey he stayed in England and met Edward Pusey and other Tractarians. His inaugural address on The Principle of Protestantism, delivered in German at Reading, Pennsylvania, in 1844, and published in German with an English version by John Williamson Nevin was a pioneer work in English in the field of symbolics (that is, the authoritative ecclesiastical formulations of religious doctrines in creeds or confessions). This address and the "Mercersburg Theology" which he taught seemed too pro-Catholic to some, and he was charged with heresy. But, at the synod at York in 1845, he was unanimously acquitted.
Schaff's broad views strongly influenced the German Reformed Church, through his teaching at Mercersburg, through his championship of English in German Reformed churches and schools in America, through his hymnal (1859), through his labours as chairman of the committee which prepared a new liturgy, and by his edition (1863) of the Heidelberg Catechism. His History of the Apostolic Church (in German, 1851; in English, 1853) and his History of the Christian Church (7 vols., 1858-1890), opened a new period in American study of ecclesiastical history.
In 1854, he visited Europe, representing the American German churches at the ecclesiastical diet at Frankfort and at the Swiss pastoral conference at Basel. He lectured in Germany on America, and received the degree of D.D. from Berlin.
In consequence of the ravages of the American Civil War the theological seminary at Mercersburg was closed for a while and so in 1863 Dr. Schaff became secretary of the Sabbath Committee (which fought the “continental Sunday”) in New York City, and held the position till 1870. In 1865 he founded the first German Sunday School in Stuttgart. In 1862-1867 he lectured on church history at Andover.
Schaff was a member of the Leipzig Historical Society, the Netherland Historical Society, and other historical and literary societies in Europe and America. He was one of the founders, and honorary secretary, of the American branch of the Evangelical Alliance, and was sent to Europe in 1869, 1872, and 1873 to arrange for the general conference of the Alliance, which, after two postponements on account of the Franco-Prussian War, was held in New York in October 1873. Schaff was also, in 1871, one of the Alliance delegates to the emperor of Russia to plead for the religious liberty of his subjects in the Baltic provinces.
He became a professor at Union Theological Seminary, New York City in 1870 holding first the chair of theological encyclopedia and Christian symbolism till 1873, of Hebrew and the cognate languages till 1874, of sacred literature till 1887, and finally of church history, till his death. He also served as president of the committee that translated the American Standard Version of the Bible, though he died before it was published in 1901.
His History of the Christian Church resembled Neander's work, though less biographical, and was pictorial rather than philosophical. He also wrote biographies, catechisms and hymnals for children, manuals of religious verse, lectures and essays on Dante, etc. He translated Johann Jakob Herzog's Real-Encyklopädie für protestantische Theologie und Kirche into English.
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May 2, 2020
I first read this when I was flirting with EO around 2010. Because of my Hoopla library app, I can now reread the Mercersburg guys.
Mercersburg represents a particularly fine analysis of European and American Protestantism up to the 19th century. Philip Schaff and John Williamson Nevin correctly identified many weaknesses within Protestantism and attempted a systematic reconstruction of the Protestant project with a particular emphasis upon the theology of John Calvin and a hope to return to the ancient faith of the Church.
Introduction
Did Schaff and Nevin return to the ancient church? The simplest answer is no. Yet a simple “no” does not do justice to their work. One should first identify their goals, state their arguments, and compare the conclusions to the Fathers and Councils of the Church. The reader can decide if Schaff and Nevin were successful.
A More Reformed Hegel?
In reading Nevin’s preface to Philip Schaff’s The Principle of Protestantism, I had moments when I thought I was reading G. W. Hegel. In its simplistic form, Hegel’s philosophy can be understood as a process where the subject demonstrates its opposite while still retaining its own identity, leading to a new situation (or “higher mode of consciousness”). In one sense, Hegel’s system can be seen as an evolutionary process. The specifics of Hegel’s philosophy need not trouble us here; however, one should note that Schaff and Nevin applied the same method to Church History and their location of the Protestant movement within that history.
In a discussion of the place of the Protestant church within the narrative of late medieval Catholicism, Nevin makes the point that Protestantism was birthed in a unique moment in Western History as a result of “the advanced life of the Middle Ages.” Nevin is quite clear that Protestantism was not birthed from the theological fruit of the fourth century, but rather the fruit of the 15th and 16th centuries.
While Schaff and Nevin routinely make the argument that the Reformed Church is the legitimate offspring of the historic church, he implicitly notes that the theology and practices of the two churches (presumably the Nicene Church and the Reformed Church) are dissimilar. In any case, Schaff is more clear about the dialectical process of the Protestant church, “But history, since the presence of sin, unfolds itself only through extremes in the way of action and reaction. ”
At the end of the discussion, however, Philip Schaff firmly rejects any understanding of the church as “receiving the apostolic deposit.” Schaff rejects the Oxford Tractarians (think Anglo-Catholics) as regarding “the church as a system handed down under a given and complete form…They wish to shut out of view the progress of the last three centuries entirely; to treat the whole as a negation, if possible; and by one vast leap to carry the church back to the point where it stood before the separation of the Oriental and Western communions. ”
The Formal and Material Principles of the Reformation
Schaff has succinctly stated the differences between the Reformers and Rome on the questions of soteriology and scripture. The material principle of the Reformation is how man is made right with God, and Schaff defines this principle as the justification of the sinner on the merit of Christ alone through faith (alone). Schaff then gives a point-by-point analysis of Rome and Geneva on this matter. He anticipates Roman objections to Protestant soteriology and tries to answer them. Many of these objections and counter-objections are found in dozens (if not hundreds) of Protestant and Roman Catholic manuals, and it is pointless to retread the ground here
More importantly is Schaff’s defense of the Formal Principle of the Reformation, for one’s doctrine of authority will determine how one approaches the texts that determine one’s soteriology. Like in his defense of the material principle, Schaff gives a brief discussion of sola scriptura, anticipates Roman objections, and then gives his own conclusions. Again, I will not focus on all the objections and counters, simply because others on both sides of the issue have done so admirably.
What is in the Bible?
Schaff writes, “For under the written word of God, the Church of Rome understands not merely, as we do, the canonical books of the Old and New Testaments, but in open contradiction to the oldest and purest tradition of an Origen, Athanasius, Eusebius, Hilary…incorporates also into it the Apocrypha. ”
What is Tradition?
Schaff routinely objects to Roman Catholic tradition, and some of his objections are worth noting. Schaff defines tradition as the channel by which Scripture is carried forth into history. However, he does not always allow this definition of tradition to inform his own construction of doctrine. He approaches something akin to the Vincentian Canon (VC), and rightly notes how many Roman Catholic depart from the VC.
He writes, “As long as the apostles lived, the inspired bearers of the divine word, such tradition was sufficiently safe. In case of corruption or perversion, the apostles might apply the necessary correction. But the case must be wholly different, after the death of these unerring witnesses. If the gospel was to be perpetuated in its purity, it became indispensable that it should be committed to writing. ”
Schaff wants to identify with the ancient church and with the best expressions of the medieval church.
Conclusion
Philip Schaff and John Williamson Nevin are to be commended for steering countless Evangelicals and Calvinists away from certain American, reductionist accounts of Christianity. For example, Nevin’s portrayal of the Lord’s Supper is infinitely to be preferred to some versions of American Presbyterianism’s spectral, memorialist view. Schaff is to be commended for calling attention back to the ancient roots of the church
Mercersburg represents a particularly fine analysis of European and American Protestantism up to the 19th century. Philip Schaff and John Williamson Nevin correctly identified many weaknesses within Protestantism and attempted a systematic reconstruction of the Protestant project with a particular emphasis upon the theology of John Calvin and a hope to return to the ancient faith of the Church.
Introduction
Did Schaff and Nevin return to the ancient church? The simplest answer is no. Yet a simple “no” does not do justice to their work. One should first identify their goals, state their arguments, and compare the conclusions to the Fathers and Councils of the Church. The reader can decide if Schaff and Nevin were successful.
A More Reformed Hegel?
In reading Nevin’s preface to Philip Schaff’s The Principle of Protestantism, I had moments when I thought I was reading G. W. Hegel. In its simplistic form, Hegel’s philosophy can be understood as a process where the subject demonstrates its opposite while still retaining its own identity, leading to a new situation (or “higher mode of consciousness”). In one sense, Hegel’s system can be seen as an evolutionary process. The specifics of Hegel’s philosophy need not trouble us here; however, one should note that Schaff and Nevin applied the same method to Church History and their location of the Protestant movement within that history.
In a discussion of the place of the Protestant church within the narrative of late medieval Catholicism, Nevin makes the point that Protestantism was birthed in a unique moment in Western History as a result of “the advanced life of the Middle Ages.” Nevin is quite clear that Protestantism was not birthed from the theological fruit of the fourth century, but rather the fruit of the 15th and 16th centuries.
While Schaff and Nevin routinely make the argument that the Reformed Church is the legitimate offspring of the historic church, he implicitly notes that the theology and practices of the two churches (presumably the Nicene Church and the Reformed Church) are dissimilar. In any case, Schaff is more clear about the dialectical process of the Protestant church, “But history, since the presence of sin, unfolds itself only through extremes in the way of action and reaction. ”
At the end of the discussion, however, Philip Schaff firmly rejects any understanding of the church as “receiving the apostolic deposit.” Schaff rejects the Oxford Tractarians (think Anglo-Catholics) as regarding “the church as a system handed down under a given and complete form…They wish to shut out of view the progress of the last three centuries entirely; to treat the whole as a negation, if possible; and by one vast leap to carry the church back to the point where it stood before the separation of the Oriental and Western communions. ”
The Formal and Material Principles of the Reformation
Schaff has succinctly stated the differences between the Reformers and Rome on the questions of soteriology and scripture. The material principle of the Reformation is how man is made right with God, and Schaff defines this principle as the justification of the sinner on the merit of Christ alone through faith (alone). Schaff then gives a point-by-point analysis of Rome and Geneva on this matter. He anticipates Roman objections to Protestant soteriology and tries to answer them. Many of these objections and counter-objections are found in dozens (if not hundreds) of Protestant and Roman Catholic manuals, and it is pointless to retread the ground here
More importantly is Schaff’s defense of the Formal Principle of the Reformation, for one’s doctrine of authority will determine how one approaches the texts that determine one’s soteriology. Like in his defense of the material principle, Schaff gives a brief discussion of sola scriptura, anticipates Roman objections, and then gives his own conclusions. Again, I will not focus on all the objections and counters, simply because others on both sides of the issue have done so admirably.
What is in the Bible?
Schaff writes, “For under the written word of God, the Church of Rome understands not merely, as we do, the canonical books of the Old and New Testaments, but in open contradiction to the oldest and purest tradition of an Origen, Athanasius, Eusebius, Hilary…incorporates also into it the Apocrypha. ”
What is Tradition?
Schaff routinely objects to Roman Catholic tradition, and some of his objections are worth noting. Schaff defines tradition as the channel by which Scripture is carried forth into history. However, he does not always allow this definition of tradition to inform his own construction of doctrine. He approaches something akin to the Vincentian Canon (VC), and rightly notes how many Roman Catholic depart from the VC.
He writes, “As long as the apostles lived, the inspired bearers of the divine word, such tradition was sufficiently safe. In case of corruption or perversion, the apostles might apply the necessary correction. But the case must be wholly different, after the death of these unerring witnesses. If the gospel was to be perpetuated in its purity, it became indispensable that it should be committed to writing. ”
Schaff wants to identify with the ancient church and with the best expressions of the medieval church.
Conclusion
Philip Schaff and John Williamson Nevin are to be commended for steering countless Evangelicals and Calvinists away from certain American, reductionist accounts of Christianity. For example, Nevin’s portrayal of the Lord’s Supper is infinitely to be preferred to some versions of American Presbyterianism’s spectral, memorialist view. Schaff is to be commended for calling attention back to the ancient roots of the church
August 23, 2017
This book is a series of lectures given close to two hundred years ago by Philip Schaff. He was a German professor of Church history who came the USA to teach at the German Reformed Theological Seminary in Mercersburg, PA. He is a poignant defender of Protestantism and with rapier wisdom guides the reader to see that Protestantism was the greatest fruit of the Catholic Church.
In our modern day, when many Protestants are trading in their heritage for either Roman Catholic, Eastern Orthodox, or High Anglicanism, these lectures should bring that drift up short. We must answer the basic question of whether the Reformation was a great deliverance for the Church, and if so, it is Rome that needs to repent. That said, Protestantism needs to deal with its tendency to schism and sectarianism.
Really wonderful stuff here. Makes me want to give three cheers for Reformed Doctrine.
In our modern day, when many Protestants are trading in their heritage for either Roman Catholic, Eastern Orthodox, or High Anglicanism, these lectures should bring that drift up short. We must answer the basic question of whether the Reformation was a great deliverance for the Church, and if so, it is Rome that needs to repent. That said, Protestantism needs to deal with its tendency to schism and sectarianism.
Really wonderful stuff here. Makes me want to give three cheers for Reformed Doctrine.
February 3, 2012
An excellent, deep book by a man more known for church history than his theology. His claim, in 1844, that the two greatest threats to Protestantism were rationalism and sectarianism have proven to be true. One the most astounding aspects of the book is Schaff's ability to pull out what is good from almost any movement. He carefully dissects various parts of and views in the Church mining for what is biblical among the ruins. He does this with Roman Catholicism, rationalism, sectarianism and German theology. The general summary at the end was a tremendous help in tying together his thoughts.
March 17, 2025
Own. Paperback. Saw it on a book list on Pastor Toby's blog and recognized Schaff's name as an oft-quoted church historian, yet I'd not ever seen this book. So, of course, I bought it. AND I even read it!
The preface by the translator (and friend of Schaff) was just as good as Schaff's lectures. Schaff makes some wild claims about German characteristics and strengths that are startling post-WWII...but all that was not on the radar of the German or American mind in the 1830s.
Protestantism is the real catholicism if we don't give in to splintering sectarianism (oops).
The preface by the translator (and friend of Schaff) was just as good as Schaff's lectures. Schaff makes some wild claims about German characteristics and strengths that are startling post-WWII...but all that was not on the radar of the German or American mind in the 1830s.
Protestantism is the real catholicism if we don't give in to splintering sectarianism (oops).
September 28, 2015
This excellent book is a call for a historical, catholic, and united Protestantism, against the forces of Roman Catholicism (and other such movements) one the one hand and low church sectarianism on the other. It is surprisingly timely with weaknesses of modern evangelicalism as well as the present mass of evangelicals exiting to Rome and Eastern Orthodoxy.
The last chapter at times is a bit disconcerting. Schaff begins extolling the virtues of German philosophy, theology, the German church and state. Schaff sees a bright future for the German church, but history failed to play out the way he had expected as Germany continued to churn out liberal theology, and the German Church was ultimately captured and exploited by the Nazi party. This, however does not negates the importance of Schaff's thesis.
The last chapter at times is a bit disconcerting. Schaff begins extolling the virtues of German philosophy, theology, the German church and state. Schaff sees a bright future for the German church, but history failed to play out the way he had expected as Germany continued to churn out liberal theology, and the German Church was ultimately captured and exploited by the Nazi party. This, however does not negates the importance of Schaff's thesis.
October 20, 2024
Philip Schaff's *The Principle of Protestantism* offers a sweeping analysis of Protestantism's history, theology, and future, blending deep historical insights with theological reflections. Schaff grapples with the core questions facing Protestantism in his time—especially its relationship to the broader Christian tradition and the contemporary world.
One of the most striking aspects of the book is how Schaff insists that Protestantism is not merely a reaction against Catholicism but a continuation of the Church’s true spiritual life. He challenges the typical "either/or" perspective of Protestantism versus Catholicism by suggesting that the Reformation was a necessary moment in the Church's progress, not a final break. His idea that Protestantism is still incomplete, and in need of further development, feels refreshingly open-ended. He suggests that a "Protestant Catholicism," which balances the individual freedom championed by the Reformation with the unity and continuity of the Church, could offer a path forward.
Schaff is critical of both Rationalism and Sectarianism, which he views as modern distortions of Protestant thought. Rationalism, in his view, reduces Christianity to mere intellectualism and strips away its supernatural core. Sectarianism, on the other hand, fragments the Church into countless smaller groups, undermining the unity that Schaff believes is essential to the Christian faith. He ties both of these issues back to a deeper problem within Protestantism: its tendency toward individualism, which can erode the Church's communal and historical identity. His warning against excessive subjectivism feels prophetic, especially in today’s culture, where personal belief often outweighs communal religious experience.
One of the most fascinating sections is Schaff’s discussion of the Reformation, where he challenges common misconceptions. He criticizes the simplistic view that the Reformation was just a return to early Christianity. Instead, he argues it was a progressive development that moved the Church forward in its understanding of faith and grace. This nuanced view stands out in a book that otherwise occasionally feels weighed down by abstract theological arguments.
However, the book isn’t without its flaws. Schaff’s prose can be dense and difficult to follow, especially when he delves into philosophical ideas like German Idealism or Hegelian dialectics. At times, it feels as though he’s speaking more to scholars of his era than to ordinary readers, which I think was the case. Notwithstanding, this makes the book harder to digest for those not steeped in theological history.
Moreover, while Schaff's vision for a future united Church—combining the strengths of both Protestantism and Catholicism—is inspiring, it feels overly optimistic. The deep divides between denominations, even today, make this vision seem idealistic and somewhat out of reach.
In conclusion, The Principle of Protestantism is a thoughtful and ambitious attempt to reconcile Protestantism's past with its potential future. While some parts are challenging to get through, Schaff’s overall message of unity, progress, and historical continuity offers a compelling framework for understanding Protestantism’s ongoing relevance. For anyone interested in the future of Christian unity, this book remains a thought-provoking read.
One of the most striking aspects of the book is how Schaff insists that Protestantism is not merely a reaction against Catholicism but a continuation of the Church’s true spiritual life. He challenges the typical "either/or" perspective of Protestantism versus Catholicism by suggesting that the Reformation was a necessary moment in the Church's progress, not a final break. His idea that Protestantism is still incomplete, and in need of further development, feels refreshingly open-ended. He suggests that a "Protestant Catholicism," which balances the individual freedom championed by the Reformation with the unity and continuity of the Church, could offer a path forward.
Schaff is critical of both Rationalism and Sectarianism, which he views as modern distortions of Protestant thought. Rationalism, in his view, reduces Christianity to mere intellectualism and strips away its supernatural core. Sectarianism, on the other hand, fragments the Church into countless smaller groups, undermining the unity that Schaff believes is essential to the Christian faith. He ties both of these issues back to a deeper problem within Protestantism: its tendency toward individualism, which can erode the Church's communal and historical identity. His warning against excessive subjectivism feels prophetic, especially in today’s culture, where personal belief often outweighs communal religious experience.
One of the most fascinating sections is Schaff’s discussion of the Reformation, where he challenges common misconceptions. He criticizes the simplistic view that the Reformation was just a return to early Christianity. Instead, he argues it was a progressive development that moved the Church forward in its understanding of faith and grace. This nuanced view stands out in a book that otherwise occasionally feels weighed down by abstract theological arguments.
However, the book isn’t without its flaws. Schaff’s prose can be dense and difficult to follow, especially when he delves into philosophical ideas like German Idealism or Hegelian dialectics. At times, it feels as though he’s speaking more to scholars of his era than to ordinary readers, which I think was the case. Notwithstanding, this makes the book harder to digest for those not steeped in theological history.
Moreover, while Schaff's vision for a future united Church—combining the strengths of both Protestantism and Catholicism—is inspiring, it feels overly optimistic. The deep divides between denominations, even today, make this vision seem idealistic and somewhat out of reach.
In conclusion, The Principle of Protestantism is a thoughtful and ambitious attempt to reconcile Protestantism's past with its potential future. While some parts are challenging to get through, Schaff’s overall message of unity, progress, and historical continuity offers a compelling framework for understanding Protestantism’s ongoing relevance. For anyone interested in the future of Christian unity, this book remains a thought-provoking read.
September 7, 2017
Schaff's discussion of Sola Scriptura (the formal principle of the Reformation) in the first part of the book is well worth the read. The second part is not as good as the first, Hegel's fingerprints are all over his history--despite the protestations of the author of the introduction. I have posted a short summary and interaction with this discussion of Sol Scriptura here allforthegloryofhiskingdom.wordpress....
December 13, 2023
I really enjoyed much of Schaff's thought, but the book was a total drudgery to get through. I don't know why, but it took me a while to find the motivation to actually read it. Nice perspective on reformed Catholicity, good book on the subject.
June 2, 2018
I agree more with Schaff then many other theologians at this point.
April 27, 2025
I love the writing typical of this time in history. It's a different mood and requires a different pace of reading. Schaff's points are shot-on, and the long historical view he gives is valuable.
April 5, 2011
Solid description of a significant problem facing Protestantism, and a correct though loose and theoretical prescription as to how to proceed. Schaff is correct that Protestantism cannot continue to live in the past, or pretend like the issues of days gone by are still the issues today. He is also correct to affirm that honoring our fathers means not regressing, either, back to medieval Christianity or Catholicism. In affirming that the need of the hour is the recovery of the importance of ecclesiology, Schaff's words still apply today. The principle of Protestantism drives us towards the restoration of the Church, but this will involve going beyond Catholicism and yes, even the Reformation.
The latter half of the book is oddly marred by Schaff's downplaying of denominational identity in favor of national identity, and a giving of hurrahs for Germany that subsequent history revealed to be horribly in error, both culturally in the rise of Nazism, and theologically in the unbelieving cesspool that German scholarship would become. Becoming more German did not and could not have brought about the continued reformation that Schaff called for.
The latter half of the book is oddly marred by Schaff's downplaying of denominational identity in favor of national identity, and a giving of hurrahs for Germany that subsequent history revealed to be horribly in error, both culturally in the rise of Nazism, and theologically in the unbelieving cesspool that German scholarship would become. Becoming more German did not and could not have brought about the continued reformation that Schaff called for.
October 7, 2009
Story goes that Schaff really offended many sectarian Protestants of his day and now I know why. This book is as much about what is right about the Protestant church as it is about what is wrong with it. I expected it to be a bit more lively perhaps with historical narratival examples (considering Schaff's fantastic work in church history), but it turned out to be more technical. Otherwise I'd give it another star. I'd love to see a more readable version for today's pastor and informed layman.
January 28, 2009
First rate.
October 2, 2011
Review to follow.
Read
February 20, 2010this is my second time through this and it's good again.
September 29, 2023
To be honest was really confusing except for the bits directly responding to Catholicism and Anglo-catholicism.
March 23, 2013
Schaff is very convincing here.
Displaying 1 - 17 of 17 reviews