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History of the Christian Church
History of the Christian Church: Ante Nicene 100-325: 002
Schaff, Philip
892 pages, Hardcover
First published January 1, 1910
24 people are currently reading
93 people want to read
About the author
Philip Schaff
1,626 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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Displaying 1 - 11 of 11 reviews
July 20, 2020
This is volume two of Scaff's work which is made up of eight volumes on the history of the Christian Church. Written in the 1800's and first published in 1910, Scaff, in this volume, does extensive research on church history from the time of the last apostle (John), through the year 325. Much of Schaff's focus in on the literature of the early church, the heresies of the early church, and the rise of the church father's who addressed the many heresies that perpetually launched attacks upon apostolic doctrine. Schaff likewise, focuses sections on the persecution of the church, primarily from the Roman government, focusing on the role that the emperor's played in bringing about horrific persecution to those who refused to bow the knee to the Roman gods, to the Romans government, to the Roman way of life. Schaff also writes about the organization of the church as it spread across the globe, looking at the worship within the church, the role that art played in the church, and the church in the catacombs.
The author used a chapter to show the contrast between the Christian life and the pagan corruption that ran so rampant within the Roman kingdom. This was a fascinating section as Schaff focused on things such as Christian morality, the church and public amusements, secular callings and duties, the church and slavery, the Christian family (versus the pagan family), the issue of brotherly love and love for one's enemies, the role of prayer and fasting, and the treatment of the dead.
Schaff also presented histoical facts concerning things such as ascetism, Montanism, and the heresies of the Ante-Nichene age. Out of this grew the development of Catholic Theology, which Schaff writes extensively on, covering many of the main doctrines that were focused on in this time period. Within this section, Schaff shows his own theological hand, especially when he wrote the section on future events, especially in regards to the future millennial kingdom of Christ.
Scaff's work ends with looking at the ecclesiastical literature of the Ante-Nicene age and presents biographical sketches of the church fathers. This section was very interesting as he presented biographical elements on people who are unknowns (at least to those of us who don't specialize in church history) and people who are well-known (Ignatius, Polycarp, Origen, Tertullian, Clement, etc.
As a whole, this was a fairly good read and one that would be helpful for someone who wants to really get entrenched in understand a critical section of church history. Schaff does what Schaff does best, in that he provides an indepth study of, and presentation of this section of church history. It was informative and very helpful in understanding the many aspects of church history as the church left behind the apostles and carried the torch into the next couple of centuries.
The author used a chapter to show the contrast between the Christian life and the pagan corruption that ran so rampant within the Roman kingdom. This was a fascinating section as Schaff focused on things such as Christian morality, the church and public amusements, secular callings and duties, the church and slavery, the Christian family (versus the pagan family), the issue of brotherly love and love for one's enemies, the role of prayer and fasting, and the treatment of the dead.
Schaff also presented histoical facts concerning things such as ascetism, Montanism, and the heresies of the Ante-Nichene age. Out of this grew the development of Catholic Theology, which Schaff writes extensively on, covering many of the main doctrines that were focused on in this time period. Within this section, Schaff shows his own theological hand, especially when he wrote the section on future events, especially in regards to the future millennial kingdom of Christ.
Scaff's work ends with looking at the ecclesiastical literature of the Ante-Nicene age and presents biographical sketches of the church fathers. This section was very interesting as he presented biographical elements on people who are unknowns (at least to those of us who don't specialize in church history) and people who are well-known (Ignatius, Polycarp, Origen, Tertullian, Clement, etc.
As a whole, this was a fairly good read and one that would be helpful for someone who wants to really get entrenched in understand a critical section of church history. Schaff does what Schaff does best, in that he provides an indepth study of, and presentation of this section of church history. It was informative and very helpful in understanding the many aspects of church history as the church left behind the apostles and carried the torch into the next couple of centuries.
July 23, 2024
THE SECOND OF EIGHT VOLUMES OF SCHAFF'S MASTERWORK
Philip Schaff (1819-1893) was a Swiss-born, German-educated Protestant theologian and Church historian, who was a professor at Union Theological Seminary. His 8-volume History is a classic; this second volume was originally published in 1858, and last revised in 1885. The next volume in the series is 'History of the Christian Church Volume 3.'
He makes the prediction, "A peaceful crusade of devoted missionaries preaching the pure gospel and leading holy lives will reconquer the holy land and settle the Eastern question." (Pg. 24) He argues that the creation of the Talmud "completed the isolation of the (Jewish people) from all other people." (Pg. 88)
He admits that "The oldest links in the chain of Roman bishops are veiled in impenetrable darkness." (Pg. 164-165) Perhaps surprisingly, he observes that the catacombs were NOT "place of refuge from heathen persecution," since "the immense labor required (to construct them) could not have escaped the attention of the police. The Roman government... was quite liberal towards the burial clubs..." (Pg. 289)
He notes that "The superiority of the principles of Christian ethics over the heathen standards of morality even under its most favorable forms is universally admitted." (Pg. 335) "The brotherly love expressed itself, above all, in the most self-sacrificing beneficence to the poor and sick, to widows and orphans, to strangers and prisoners..." (Pg. 374) However, he also grimly admits, "the bloody persecution of heretics---one of the darkest chapters in church history---has produced the sweet fruit of religious liberty." (Pg. 516)
He argues, "Protestantism claims the liberty of the ante-Nicene age and the right of renewed investigation into the origin and history of every book of the Bible. Without this liberty there can be no real progress in exegetical theology." (Pg. 524) He cautions, "it required time for the profound ideas of a Paul and a John to come up clearly to the view of the church; indeed, to this day they remain unfathomed." (Pg. 584)
Although there are certainly more recent histories of Christianity, Schaff's has justifiably remained in print since its original publication in the 19th century. It deserves a place on any serious theological bookshelf.
Philip Schaff (1819-1893) was a Swiss-born, German-educated Protestant theologian and Church historian, who was a professor at Union Theological Seminary. His 8-volume History is a classic; this second volume was originally published in 1858, and last revised in 1885. The next volume in the series is 'History of the Christian Church Volume 3.'
He makes the prediction, "A peaceful crusade of devoted missionaries preaching the pure gospel and leading holy lives will reconquer the holy land and settle the Eastern question." (Pg. 24) He argues that the creation of the Talmud "completed the isolation of the (Jewish people) from all other people." (Pg. 88)
He admits that "The oldest links in the chain of Roman bishops are veiled in impenetrable darkness." (Pg. 164-165) Perhaps surprisingly, he observes that the catacombs were NOT "place of refuge from heathen persecution," since "the immense labor required (to construct them) could not have escaped the attention of the police. The Roman government... was quite liberal towards the burial clubs..." (Pg. 289)
He notes that "The superiority of the principles of Christian ethics over the heathen standards of morality even under its most favorable forms is universally admitted." (Pg. 335) "The brotherly love expressed itself, above all, in the most self-sacrificing beneficence to the poor and sick, to widows and orphans, to strangers and prisoners..." (Pg. 374) However, he also grimly admits, "the bloody persecution of heretics---one of the darkest chapters in church history---has produced the sweet fruit of religious liberty." (Pg. 516)
He argues, "Protestantism claims the liberty of the ante-Nicene age and the right of renewed investigation into the origin and history of every book of the Bible. Without this liberty there can be no real progress in exegetical theology." (Pg. 524) He cautions, "it required time for the profound ideas of a Paul and a John to come up clearly to the view of the church; indeed, to this day they remain unfathomed." (Pg. 584)
Although there are certainly more recent histories of Christianity, Schaff's has justifiably remained in print since its original publication in the 19th century. It deserves a place on any serious theological bookshelf.
February 8, 2019
Truly my favorite church historian. This second volume of his massive church history is exhaustive of the time period. Highly recommended.
December 19, 2021
The second volume of the history of the Christian Church. Its not that complete, but every important figures being explained on brief.
August 2, 2025
Comprehensive history, great reading.
July 22, 2009
Excellent and readable history of Ante-Nicene Christianity. Schaff's main points (in addition to historical narrative and descriptions of the Ante-Nicene church fathers) are:
1) the practical nature of the early church. The church fathers were not generally great theologians (that had to wait until Augustine and the Reformers), but they were incredibly practical in their approach to the Christian life. The culmination of this was martyrdom.
2) the discontinuity between the early church and the later church, whether that means Catholic or Protestant. Basically, no one gets to claim these guys. We all have our origins there, but none of us do church or theology in exactly the way they do.
3) heresy, and the response to it. It's interesting how much of Christian doctrine comes out of people going off in crazy directions with their beliefs, and how hard the church fathers had to work to respond to the heretical movements.
4) the variety of orthodoxy. Within the body of believers, it is amazing how broad and diverse the fathers were. Basically, everything went, from Tertullian (a Latin-speaking lawyer who joined what was essentially the early version of the Pentecostals), to Origen (who was a Greek-speaking philosopher who approached Scripture allegorically), anything went within the bounds of orthodoxy.
There are way too many good quotes to put here, but I especially liked the conversion narratives:
-"O blindness... only a short time ago I was worshipping images just taken from the forge, gods shaped upon the anvil and by the hammer... When I saw a stone made smooth and smeared with oil, I prayed to it and addressed it as if a living power dwelt in it, and implored blessings from the senselesss stock. And I offered grievious insult even to the gods, whom I took to be such, in that I considered them wood, stone, and bone, or fancied that they dwelt in the stuff of such things. Now that I have been lead by so great a teacher into the way of truth, I know what all that is, I think worthily of the Worthy, offer no insult to the Godhead, and give every one his due... Is Christ, then, not to be regarded as God? And is He who in other respects may be deemed the very greatest, not to be honored with divine worship, from whom, when the day comes, we expect greater gifts?" (Arnobius, 857)
-"While I languished in darkness and deep night, tossing upon the sea of a troubled world, ignorant of my destination, and far from truth and light, I thought it, according to my then habits, altogether a difficult and hard thing that a man could be born anew, and that, being quickened to new life by the bath of saving water, he might put off the past, and, while preserving the identity of the body, might transform the man in mind and heart... So soon as I drank the spirit from above and was transformed by a second birth into a new man, then the wavering mind become wonderfully firm; what had been closed opened; the dark became light; strength came for that which had seemed difficult; what I had thought impossible became practicable." (Cyprian, 844)
1) the practical nature of the early church. The church fathers were not generally great theologians (that had to wait until Augustine and the Reformers), but they were incredibly practical in their approach to the Christian life. The culmination of this was martyrdom.
2) the discontinuity between the early church and the later church, whether that means Catholic or Protestant. Basically, no one gets to claim these guys. We all have our origins there, but none of us do church or theology in exactly the way they do.
3) heresy, and the response to it. It's interesting how much of Christian doctrine comes out of people going off in crazy directions with their beliefs, and how hard the church fathers had to work to respond to the heretical movements.
4) the variety of orthodoxy. Within the body of believers, it is amazing how broad and diverse the fathers were. Basically, everything went, from Tertullian (a Latin-speaking lawyer who joined what was essentially the early version of the Pentecostals), to Origen (who was a Greek-speaking philosopher who approached Scripture allegorically), anything went within the bounds of orthodoxy.
There are way too many good quotes to put here, but I especially liked the conversion narratives:
-"O blindness... only a short time ago I was worshipping images just taken from the forge, gods shaped upon the anvil and by the hammer... When I saw a stone made smooth and smeared with oil, I prayed to it and addressed it as if a living power dwelt in it, and implored blessings from the senselesss stock. And I offered grievious insult even to the gods, whom I took to be such, in that I considered them wood, stone, and bone, or fancied that they dwelt in the stuff of such things. Now that I have been lead by so great a teacher into the way of truth, I know what all that is, I think worthily of the Worthy, offer no insult to the Godhead, and give every one his due... Is Christ, then, not to be regarded as God? And is He who in other respects may be deemed the very greatest, not to be honored with divine worship, from whom, when the day comes, we expect greater gifts?" (Arnobius, 857)
-"While I languished in darkness and deep night, tossing upon the sea of a troubled world, ignorant of my destination, and far from truth and light, I thought it, according to my then habits, altogether a difficult and hard thing that a man could be born anew, and that, being quickened to new life by the bath of saving water, he might put off the past, and, while preserving the identity of the body, might transform the man in mind and heart... So soon as I drank the spirit from above and was transformed by a second birth into a new man, then the wavering mind become wonderfully firm; what had been closed opened; the dark became light; strength came for that which had seemed difficult; what I had thought impossible became practicable." (Cyprian, 844)
February 12, 2017
Also read years ago. Again, easy to stay with. Recommended!
May 2, 2012
I respect Schaff for his candor and knowledge of history. What I don't care for is his opinions. Many times he gives an opinion without any basis in written historical fact. It is clear in some of his arguments that another agenda is at stake. I wouldn't mind this so much if he didn't begin book 1 with a statement that he would keep all parties neutral in his arguments. He does not, and for this I have a difficult time taking his opinions seriously, especially when you read the writings of the early church fathers apart from Schaff. I recommend reading JND Kelly for insight into the early church, rather than Schaff. I do occasionally turn to him for his translations of some of the Nicene and Post-Nicene writings.
January 19, 2024
Schaff does an excellent job throughout this entire series. The work is thorough and detailed. This work is obviously the result of a lifetime of learning and research. Schaff uses countless resources for reference and citation. His opinions/conjectures remain objectively true throughout the entire series. Although his son takes over beginning in Vol V, it is still mostly the work of Schaff the elder throughout. I would urge any student to learn Church History well and to do so with this series as the focal point of study.
July 2, 2016
Although, probably much outdated, it is a good read. The "History" starts from the death of the last apostle, John (c.100), to the beginning of Constantine's rise as the Roam emperor. However, the discussion is not on Constantine but briefly on Eusebius and two other of his contemporaries during Constantin'e reign.
Displaying 1 - 11 of 11 reviews