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History of the Christian Church: Modern Christianity: The Swiss Reformation
Book by Schaff, Philip
900 pages, Hardcover
First published December 12, 1960
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46 people want to read
About the author
Philip Schaff
1,661 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 - 6 of 6 reviews
January 28, 2024
This was the final volume in Philip Schaff's famous church history set. He wrote six volumes: Apostolic Christianity (1-100 AD), Anti-Nicene Christianity (100-325), Nicene and Post-Nicene Christianity (311-590), Medieval Christianity (590-1073), The German Reformation (1517-1530), and the Swiss Reformation (1519-1605). His son wrote two volumes on the middle ages after his untimely death to finish the set (1049-1517).
The depth and length of this set goes far beyond comprehensive and provides lengthy sections to provide appropriate context to major events. Although this is perhaps the greatest church history set to read, it is vital to read a smaller set to have a wide lens before reading Schaff. The sheer volume of information would immediately become daunting without a solid understanding of church history.
Overall, Schaff's writing style is incredibly engaging, informative, and concise. His ability to describe theological and historical events, which initially appear boring and mundane, with a vivid and imaginary tone is second to none. Often, Schaff would provide a narrative account of historical events which would involve noteworthy church fathers. Then, he would include sections which particularly address individual church fathers, providing two dimensional views of church history. Usually, historians break down sections of church history by one of the two topics: historic events or church fathers. Schaff does both of them so that the reader would identify periods of history by the events which occurred and noteworthy fathers who were associated with those events.
The depth and length of this set goes far beyond comprehensive and provides lengthy sections to provide appropriate context to major events. Although this is perhaps the greatest church history set to read, it is vital to read a smaller set to have a wide lens before reading Schaff. The sheer volume of information would immediately become daunting without a solid understanding of church history.
Overall, Schaff's writing style is incredibly engaging, informative, and concise. His ability to describe theological and historical events, which initially appear boring and mundane, with a vivid and imaginary tone is second to none. Often, Schaff would provide a narrative account of historical events which would involve noteworthy church fathers. Then, he would include sections which particularly address individual church fathers, providing two dimensional views of church history. Usually, historians break down sections of church history by one of the two topics: historic events or church fathers. Schaff does both of them so that the reader would identify periods of history by the events which occurred and noteworthy fathers who were associated with those events.
May 11, 2020
As this is the last volume in the Schaff series, it is fitting it should also be his theological and historical highpoint. It is the story of Zwingli, Bullinger, and Calvin; it includes the tragedy of Servetus. The theme of this book, if there is one, is the emergence of liberty and freedom of conscience. That sounds like a Douglas Kelly book (which I recommend). It’s a bit more painful than that, though.
Zwingli
Zwingli says he was preaching the Reformation before he had even heard of Luther (Schaff 31). This ruins a lot of genealogies of heresy that say Luther started everything.
Schaff suggests that Zwingli’s defeat at the 2nd Battle of Cappel actually helped the Reformation. Had they won, Zurich would have forced the Reformation on the Forest Cantons, which would have provoked a response from Spain and Austria (189).
Bullinger
He is a bright spot for religious liberty. He expressed that no violence should be done to dissenters (211).
Calvin
This is the essence of the book. Schaff does push back against a hard reading of Calvin’s predestinarianism. He says both Rome and Geneva are happily illogical. The latter denies God is the author of sin; the former admits that baptismal grace may sort of exist outside of Rome (261).
On what grounds could the Reformers start churches that weren’t Roman, yet simultaneously insist on a called ministry? The Reformers, rather, “planted themselves on the promise of Christ, the ever-present head of the church, who is equally near to his people in all ages” (314). The shorter answer is that if there is no church that preaches the Word, then one may start a new one.
Calvin refutes the anabaptist doctrine of soul sleep by showing an unbroken “and conscious communion of believers with Christ, their living Head” (325). Side note: if you reject the doctrine of the soul, you will have a hard time holding to this precious truth.
The theme of Calvin’s work is reformed worship and implementing discipline.
Calvin’s Liturgy:
1) Invocation
2) Confession of sin and absolution
3) Reading of Scripture, singing, and free prayer.
4) Psalms, whether sung or chanted
5) Sermon
6) Long prayer and Lord’s Prayer.
Calvin and Sadolet
Calvin sees the Reformers as the Hebrew prophets who denounced the corruptions of the Levitical system (405).
Plague in Geneva: conspirators made it worse by using infected linen of those who had died and smeared the locks of the doors with poison. A woman confessed under torture that she had skilled 18 men that way (442).
Calvin and the Church
The church is the mystical body of Christ that fills all in all. There is a distinction, as Schaff reads it, between the ideal and the real, the church in the mind of Christ and the church in the world (449).
Paul derives unity of the church, not from any submission to the Pope or apostolic succession, but from “one Lord, one faith, one baptism, one God and Father of us all.” The invisible church is in the visible church as the soul is in the body (458).
Church and State: if you believe a union of Church and State, then you have to allow religious persecution as a legitimate consequence (463). Will the Church choose between liberty with self-support, or dependence with government support (474)? American churches have shown the wisdom of the former. We opt for a free church in a free state.
Servetus
Schaff criticizes Calvin’s role in this matter, although he acknowledges that Calvin didn’t have much of a role. Calvin simply tipped the authorities that Servetus was in town. I don’t think Servetus should have been burned or even executed. He should have been whipped within an inch of his life and then banished. He really was a stupid individual. There is no nice way to say it. He escaped from a Catholic death sentence and went straight to enemy territory. He railed against anyone who could have helped him by calling them “Simon Magus” who believes in “Cerberus.” He is kind of like the anonymous commenter on blogs who leaves multi-page comments.
Zwingli
Zwingli says he was preaching the Reformation before he had even heard of Luther (Schaff 31). This ruins a lot of genealogies of heresy that say Luther started everything.
Schaff suggests that Zwingli’s defeat at the 2nd Battle of Cappel actually helped the Reformation. Had they won, Zurich would have forced the Reformation on the Forest Cantons, which would have provoked a response from Spain and Austria (189).
Bullinger
He is a bright spot for religious liberty. He expressed that no violence should be done to dissenters (211).
Calvin
This is the essence of the book. Schaff does push back against a hard reading of Calvin’s predestinarianism. He says both Rome and Geneva are happily illogical. The latter denies God is the author of sin; the former admits that baptismal grace may sort of exist outside of Rome (261).
On what grounds could the Reformers start churches that weren’t Roman, yet simultaneously insist on a called ministry? The Reformers, rather, “planted themselves on the promise of Christ, the ever-present head of the church, who is equally near to his people in all ages” (314). The shorter answer is that if there is no church that preaches the Word, then one may start a new one.
Calvin refutes the anabaptist doctrine of soul sleep by showing an unbroken “and conscious communion of believers with Christ, their living Head” (325). Side note: if you reject the doctrine of the soul, you will have a hard time holding to this precious truth.
The theme of Calvin’s work is reformed worship and implementing discipline.
Calvin’s Liturgy:
1) Invocation
2) Confession of sin and absolution
3) Reading of Scripture, singing, and free prayer.
4) Psalms, whether sung or chanted
5) Sermon
6) Long prayer and Lord’s Prayer.
Calvin and Sadolet
Calvin sees the Reformers as the Hebrew prophets who denounced the corruptions of the Levitical system (405).
Plague in Geneva: conspirators made it worse by using infected linen of those who had died and smeared the locks of the doors with poison. A woman confessed under torture that she had skilled 18 men that way (442).
Calvin and the Church
The church is the mystical body of Christ that fills all in all. There is a distinction, as Schaff reads it, between the ideal and the real, the church in the mind of Christ and the church in the world (449).
Paul derives unity of the church, not from any submission to the Pope or apostolic succession, but from “one Lord, one faith, one baptism, one God and Father of us all.” The invisible church is in the visible church as the soul is in the body (458).
Church and State: if you believe a union of Church and State, then you have to allow religious persecution as a legitimate consequence (463). Will the Church choose between liberty with self-support, or dependence with government support (474)? American churches have shown the wisdom of the former. We opt for a free church in a free state.
Servetus
Schaff criticizes Calvin’s role in this matter, although he acknowledges that Calvin didn’t have much of a role. Calvin simply tipped the authorities that Servetus was in town. I don’t think Servetus should have been burned or even executed. He should have been whipped within an inch of his life and then banished. He really was a stupid individual. There is no nice way to say it. He escaped from a Catholic death sentence and went straight to enemy territory. He railed against anyone who could have helped him by calling them “Simon Magus” who believes in “Cerberus.” He is kind of like the anonymous commenter on blogs who leaves multi-page comments.
July 23, 2024
THE EIGHTH AND FINAL VOLUME 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 final volume was first published in 1892.
He states that "the aim of the Reformation was to reopen the fountain of the New Testament to the whole people, and to renew the life of the Church by the power of the primitive gospel." (Pg. 41) He opines, "The Zwinglian and Calvinistic worship depends for its effect too much upon the intellectual and spiritual power of the minister... The Anglican Church has the advantage of an admirable liturgy." (Pg. 61) He asserts that "The demand of rebaptism virtually unbaptized and unchristianized the entire Christian world." (Pg. 77)
He suggests that Calvin "had less genius, but more talent" than either Luther or Zwingli; "He was inferior to them as a man of action, but superior as a thinker and organizer." (Pg. 258) Concerning Calvin's work in Switzerland, Schaff concludes, "Calvin was foreordained for Geneva, and Geneva for Calvin." (Pg. 348) Calvin was "an exegetical genius of the first order. His commentaries are unsurpassed for originality, depth, perspicuity, soundness, and permanent value." (Pg. 524)
He speculates that "If Augustine had lived in the sixteenth century, he might, perhaps, have gone half way with the Reformers; but... it is more probable that he would have become the leader of an evangelical school of Catholicism within the Roman Church." (Pg. 540)
He condemns the burning of Servetus in Calvin's Geneva: "(Servetus) still eloquently denounces from his funeral pile the crime and folly of religious persecution" (Pg. 688) He concedes, "we must frankly admit that ... it (is) difficult to reconcile Calvin's conduct with the principles of justice and humanity... If (Calvin) had recommended expulsion... he would have saved himself the reproaches of posterity, which will never forget and never forgive the burning of Servetus." (Pg. 692) Luther, by contrast, was "in words, the most violent, but in practice, the least intolerant, among the Reformers." (Pg. 702) John Knox "became more Calvinistic than Calvin." (Pg. 819)
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 final volume was first published in 1892.
He states that "the aim of the Reformation was to reopen the fountain of the New Testament to the whole people, and to renew the life of the Church by the power of the primitive gospel." (Pg. 41) He opines, "The Zwinglian and Calvinistic worship depends for its effect too much upon the intellectual and spiritual power of the minister... The Anglican Church has the advantage of an admirable liturgy." (Pg. 61) He asserts that "The demand of rebaptism virtually unbaptized and unchristianized the entire Christian world." (Pg. 77)
He suggests that Calvin "had less genius, but more talent" than either Luther or Zwingli; "He was inferior to them as a man of action, but superior as a thinker and organizer." (Pg. 258) Concerning Calvin's work in Switzerland, Schaff concludes, "Calvin was foreordained for Geneva, and Geneva for Calvin." (Pg. 348) Calvin was "an exegetical genius of the first order. His commentaries are unsurpassed for originality, depth, perspicuity, soundness, and permanent value." (Pg. 524)
He speculates that "If Augustine had lived in the sixteenth century, he might, perhaps, have gone half way with the Reformers; but... it is more probable that he would have become the leader of an evangelical school of Catholicism within the Roman Church." (Pg. 540)
He condemns the burning of Servetus in Calvin's Geneva: "(Servetus) still eloquently denounces from his funeral pile the crime and folly of religious persecution" (Pg. 688) He concedes, "we must frankly admit that ... it (is) difficult to reconcile Calvin's conduct with the principles of justice and humanity... If (Calvin) had recommended expulsion... he would have saved himself the reproaches of posterity, which will never forget and never forgive the burning of Servetus." (Pg. 692) Luther, by contrast, was "in words, the most violent, but in practice, the least intolerant, among the Reformers." (Pg. 702) John Knox "became more Calvinistic than Calvin." (Pg. 819)
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.
November 20, 2021
This volume of Schaff' Christian history covers the Swiss Reformation from Zwigli (1484) until, the successor of Calvin, Beza's death (1605).
Schaff provides much interesting information on Calvin and, especially, his unfortunate connection with Servetus (the latter whom Schaff devotes one chapter of close to 22 pages alone.
Three fourths of the book, the last 13 chapters, discusses Calvin and the movement under his name in much detail, and does so, apparently, very objectively.
While outdated, nevertheless, Schaff's final volume, as with all the previous volumes of his Church History, is informative and well worth the read.
Schaff provides much interesting information on Calvin and, especially, his unfortunate connection with Servetus (the latter whom Schaff devotes one chapter of close to 22 pages alone.
Three fourths of the book, the last 13 chapters, discusses Calvin and the movement under his name in much detail, and does so, apparently, very objectively.
While outdated, nevertheless, Schaff's final volume, as with all the previous volumes of his Church History, is informative and well worth the read.
August 10, 2020
My reviews on other portions of this 8 volume work stand here. Schaff is an expert historian. Engaging reading.
June 7, 2012
Not quite as good as some of the other volumes in the set (though still better than the first one History of the Christian Church: Apostolic Christianity A.D. 1-100), but still a worthwhile read if you want to get into the nuts and bolts of the lives of Zwingli and Calvin. To be fair, Schaff finished this after having a stroke. So it might be unreasonable to hold him to his previous standard. And of course, compared to other church histories this carries an elegance and generosity rarely matched.
This book isn't so much a history of the Swiss Reformation as it is a side-by-side biography of Zwingli and Calvin (along with the "lesser" reformers like Bullinger, Beza, and Farel). Schaff gives an in-depth portrait of the lives and character of each of these men, stressing their doctrines and the effects of their doctrines, as well as the theological and practical challenges they faced. Perhaps what will be of most interest to modern readers is the great deal of attention spent on the life and trial of Michael Servetus. Schaff gives an extensive biography and examination of the theology of the executed heretic, emphasizing both how wrong it was to have put him to death and how wrong his theology was. He then uses the trial as an opportunity to survey the general state of tolerance and intolerance in the 16th century in both Protestant and Catholic thought (pg 700-712).
It should also be noted that this is a labor of love for Schaff, who was himself Swiss and never forget the country of his birth, even after adopting America as his new nation.
I do recommend this book to those who wish to devotionally study church history (keeping in mind that it's over a century old, and therefore not the best source for scholarly material).
Some highlights:
"Switzerland belongs to those countries whose historic significance stands in inverse proportion to their size. God often elects small things for great purposes." (1)
"The Reformed Church excels in self-discipline, liberality, energy, and enterprise; it carries the gospel to all heathen lands and new colonies; it builds up a God-fearing, manly, independent, heroic type of character... and sent in times of persecution a noble army of martyrs to the prison and the stake. The Lutheran Church cultivates a hearty, trustful, inward, mystic style of piety, the science of theology, biblical and historical research, and wrestles with the deepest problems of philosophy and religion." (12)
"The Reformers aimed to reform the old Church by the Bible; the Radicals attempted to build a new Church from the Bible. The former maintained the historic continuity; the latter went directly to the apostolic age, and ignored the intervening centuries as an apostasy... Nothing is more characteristic of radicalism and sectarianism than an utter want of historical sense and respect for the past." (71)
"Absolute obedience of his [Calvin's] intellect to the word of God, and obedience of his will to the will of God; this was the soul of his religion." (310)
"Persecution deserves much severer condemnation in a Protestant than in a Roman Catholic, because it is inconsistent. Protestantism must stand or fall with freedom of conscience and freedom of worship." (690)
"Persecution and war constitute the devil's chapter in history; but it is overruled by Providence for the development of heroism, and for the progress of civil and religious freedom. Without persecutors, there could be no martyrs. Every church, yea, every truth and every good cause, has its martyrs, who stood the fiery trial and sacrificed comfort and life itself to their sacred convictions. The blood of martyrs is the seed of toleration; toleration is the seed of liberty; and liberty is the most precious gift of God to every man who has been made in his image and redeemed by Christ." (693)
Quoting Theodore Beza: "It is in truth the lot of the Church of God, in whose name I am speaking, to endure blows, and not to strike them. But also may it please you to remember that it is an anvil that has worn out many hammers." (859)
This book isn't so much a history of the Swiss Reformation as it is a side-by-side biography of Zwingli and Calvin (along with the "lesser" reformers like Bullinger, Beza, and Farel). Schaff gives an in-depth portrait of the lives and character of each of these men, stressing their doctrines and the effects of their doctrines, as well as the theological and practical challenges they faced. Perhaps what will be of most interest to modern readers is the great deal of attention spent on the life and trial of Michael Servetus. Schaff gives an extensive biography and examination of the theology of the executed heretic, emphasizing both how wrong it was to have put him to death and how wrong his theology was. He then uses the trial as an opportunity to survey the general state of tolerance and intolerance in the 16th century in both Protestant and Catholic thought (pg 700-712).
It should also be noted that this is a labor of love for Schaff, who was himself Swiss and never forget the country of his birth, even after adopting America as his new nation.
I do recommend this book to those who wish to devotionally study church history (keeping in mind that it's over a century old, and therefore not the best source for scholarly material).
Some highlights:
"Switzerland belongs to those countries whose historic significance stands in inverse proportion to their size. God often elects small things for great purposes." (1)
"The Reformed Church excels in self-discipline, liberality, energy, and enterprise; it carries the gospel to all heathen lands and new colonies; it builds up a God-fearing, manly, independent, heroic type of character... and sent in times of persecution a noble army of martyrs to the prison and the stake. The Lutheran Church cultivates a hearty, trustful, inward, mystic style of piety, the science of theology, biblical and historical research, and wrestles with the deepest problems of philosophy and religion." (12)
"The Reformers aimed to reform the old Church by the Bible; the Radicals attempted to build a new Church from the Bible. The former maintained the historic continuity; the latter went directly to the apostolic age, and ignored the intervening centuries as an apostasy... Nothing is more characteristic of radicalism and sectarianism than an utter want of historical sense and respect for the past." (71)
"Absolute obedience of his [Calvin's] intellect to the word of God, and obedience of his will to the will of God; this was the soul of his religion." (310)
"Persecution deserves much severer condemnation in a Protestant than in a Roman Catholic, because it is inconsistent. Protestantism must stand or fall with freedom of conscience and freedom of worship." (690)
"Persecution and war constitute the devil's chapter in history; but it is overruled by Providence for the development of heroism, and for the progress of civil and religious freedom. Without persecutors, there could be no martyrs. Every church, yea, every truth and every good cause, has its martyrs, who stood the fiery trial and sacrificed comfort and life itself to their sacred convictions. The blood of martyrs is the seed of toleration; toleration is the seed of liberty; and liberty is the most precious gift of God to every man who has been made in his image and redeemed by Christ." (693)
Quoting Theodore Beza: "It is in truth the lot of the Church of God, in whose name I am speaking, to endure blows, and not to strike them. But also may it please you to remember that it is an anvil that has worn out many hammers." (859)
Displaying 1 - 6 of 6 reviews