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History of the Christian Church
History of the Christian Church: The Middle Ages, A.D. 1049-1294
Book by Schaff, Philip
924 pages, Hardcover
First published June 1, 1960
About the author
Philip Schaff
1,734 books69 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 - 5 of 5 reviews
September 18, 2017
It is tempting to color the Middle Ages either as a period of gross or superstition or incredible beauty. This answer is neither. Or both. Much as we may be disgusted, and rightly so, at the abuses of the medieval papacy, some popes were truly talented individuals. Further, papal supremacy, while built on a foundation of sand, did nonetheless rein in lawless barons. For example, the most competent, if not the most scriptural, of medieval popes, Gregory VII, kept warring Europe in line. Schaff writes, “it was a spiritual despotism, but it checked a political despotism” (Schaff 34).
The section on the Crusades read like a novel at times. Schaff rightly deplores the indulgences and the erring piety behind the Crusades, but he notes, as we must all admit, that the military actions of the Western Europeans destroyed enough Muslim personnel to prevent a Muslim conquest of Europe (at least until the 21st century).
4th Crusade
Surprisingly, Schaff gives a relatively positive account of the 4th Crusade. This one is tricky and requires some background. The rightful emperor was Isaac Angelus. He was deposed and blinded by his brother Alexius III. Long story short, the Latins intervened and deposed Alexius III and restored Isaac (for a time). As unfortunate as later events were, this action “prolonged the successful resistance to the Turks” (273 n1). Yes, they turned Constantinople into a brothel, but one can’t help but wonder if Byzantine schemes didn’t set the stage.
Inquisition and Sacraments
Most people will find the section on the Inquisition fascinating, if only for morbid reasons. It contains enough lurid details.
Theologically, Schaff’s section on the sacraments is of the most value to the theology student. All medievals follow the Augustinian definition as “a visible sign of invisible grace.” There is a virtue inherent in the sacraments. They confer and confirm grace (continere et conferre gratiam). God is the original cause of grace. The sacraments, per Thomas, are the instrumental cause (705).
The body of Christ is in the sacrament not quantitatively, but in substance. Not in dimensions but by a power peculiar to the sacrament. This is the doctrine of concomitance (717). They argued that the whole Christ is in each of the elements, which justifies withdrawing the cup from the laity.
Penance and Indulgences
Penance deletes mortal sins committed after baptism (729). It has four elements (contrititon, sorrow of the soul, which negative part is attrition), confession, satisfaction, and absolution. An indulgence simply mitigates the works of satisfaction needed for an absolution (737).
Sin and Grace
The flesh is tainted, being conceived in concupiscence. It is both taint and guilt (749). Grace: man needs prevenient grace “to beget in him the disposition to holiness” (753). Justification has four elements: 1) infusion of grace; 2) movement of the free will towards God; 3) the act of the free will against sin; 4) remission of sins.
This book is magnificent. The prose reads like a novel.
The section on the Crusades read like a novel at times. Schaff rightly deplores the indulgences and the erring piety behind the Crusades, but he notes, as we must all admit, that the military actions of the Western Europeans destroyed enough Muslim personnel to prevent a Muslim conquest of Europe (at least until the 21st century).
4th Crusade
Surprisingly, Schaff gives a relatively positive account of the 4th Crusade. This one is tricky and requires some background. The rightful emperor was Isaac Angelus. He was deposed and blinded by his brother Alexius III. Long story short, the Latins intervened and deposed Alexius III and restored Isaac (for a time). As unfortunate as later events were, this action “prolonged the successful resistance to the Turks” (273 n1). Yes, they turned Constantinople into a brothel, but one can’t help but wonder if Byzantine schemes didn’t set the stage.
Inquisition and Sacraments
Most people will find the section on the Inquisition fascinating, if only for morbid reasons. It contains enough lurid details.
Theologically, Schaff’s section on the sacraments is of the most value to the theology student. All medievals follow the Augustinian definition as “a visible sign of invisible grace.” There is a virtue inherent in the sacraments. They confer and confirm grace (continere et conferre gratiam). God is the original cause of grace. The sacraments, per Thomas, are the instrumental cause (705).
The body of Christ is in the sacrament not quantitatively, but in substance. Not in dimensions but by a power peculiar to the sacrament. This is the doctrine of concomitance (717). They argued that the whole Christ is in each of the elements, which justifies withdrawing the cup from the laity.
Penance and Indulgences
Penance deletes mortal sins committed after baptism (729). It has four elements (contrititon, sorrow of the soul, which negative part is attrition), confession, satisfaction, and absolution. An indulgence simply mitigates the works of satisfaction needed for an absolution (737).
Sin and Grace
The flesh is tainted, being conceived in concupiscence. It is both taint and guilt (749). Grace: man needs prevenient grace “to beget in him the disposition to holiness” (753). Justification has four elements: 1) infusion of grace; 2) movement of the free will towards God; 3) the act of the free will against sin; 4) remission of sins.
This book is magnificent. The prose reads like a novel.
April 15, 2019
Schaff's 5th volume covers the Middle Ages from A.D. 1049-1294 providing vignettes of information that I'm not sure you would find in books today on Christian history. He is also more objective, while not necessarily being sympathetic, than I thought a Protestant could be when discussing Roman Catholicism, which is the subject of the bulk of the book covering Popes, contests between secular kings and Popes, Monasticism, the Crusades, the Inquisition, the education, religious thought and doctrines (about which I found pages 700 to the end of the book an enlightening read), etc.
Although this book was originally published in 1907, I think it still may shed light on Christian history in the Middle Ages that we might otherwise miss.
Although this book was originally published in 1907, I think it still may shed light on Christian history in the Middle Ages that we might otherwise miss.
August 21, 2021
Excellent.
December 17, 2010
A decent volume, but not quite up to the standard of the others in the series so far.
Of course, that could be the subject matter more than the writer. Who, btw, is NOT Philip Schaff for this volume. P. Schaff died before finishing his history, so his son David completed this volume.
Covering the Middle Ages from 1049 to 1294, this book covers the triumph of the Imperial Papacy over, well, pretty much everything else at the time, from dissenters to the Emperor himself. Schaff follows the increasing power of the hierarchy, even as morality and theology both slip into chaos.
And yet, through the period, there remained something which I think we struggle with today: a sense of the Greatness of God. Schaff concludes his history of these two centuries:
Overall, an excellent history of a difficult and sadly under-studied time.
Of course, that could be the subject matter more than the writer. Who, btw, is NOT Philip Schaff for this volume. P. Schaff died before finishing his history, so his son David completed this volume.
Covering the Middle Ages from 1049 to 1294, this book covers the triumph of the Imperial Papacy over, well, pretty much everything else at the time, from dissenters to the Emperor himself. Schaff follows the increasing power of the hierarchy, even as morality and theology both slip into chaos.
And yet, through the period, there remained something which I think we struggle with today: a sense of the Greatness of God. Schaff concludes his history of these two centuries:
The real greatness of this period lies not in its relative moral and religious perfection, as compared with our own, but in a certain imposing grandeur of conception and of faith, as shown in the Crusades, the cathedrals, the Scholastic systems, and even the mistaken ideal of papal supremacy...
Overall, an excellent history of a difficult and sadly under-studied time.
November 2, 2023
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.
Displaying 1 - 5 of 5 reviews