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Philip Schaff

Philip Schaff

Philip 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.
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if things which are good in themselves as being the handiwork of a good Creator are called vanity, it is because they are compared with things which are better still. For example, compared with a lamp, a lantern is good for nothing; compared with a star, a lamp does not shine at all; the brightest star pales before the moon; put the moon beside the sun, and it no longer looks bright; compare the sun with Christ, and it is darkness. " I am that I am, " God says; [ Exodus 3: 14 ]
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And although to the strong he has pointed out the prize of their high calling, [ Philippians 3: 14 ] yet he suffers none to faint by the way; [ Matthew 15: 32 ] while he applauds those who lead the van, he does not despise those who bring up the rear.
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even in his own house, a man cannot use his eyes without danger.
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For as salt seasons all food and nothing is so pleasant as to please the palate without it: so the bishop is the seasoning of the whole world and of his own Church,
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The words of Plato in the third book of the Republic are as follows: " Truth, said Socrates, is to be specially cultivated.
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glory follows virtue as its shadow; and deserting those who seek it, it seeks those who despise it.
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it is easier for us to make light of things which we know well than of things which take us unprepared.
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Do not wish to seem very devout nor more humble than need be, lest you seek glory by shunning it. For many, who screen from all men's sight their poverty, charity, and fasting, desire to excite admiration by their very disdain of it, and strangely seek for praise while they profess to keep out of its way.
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it is a thing much more worthy of admiration and praise to receive admonition meekly, than to admonish a transgressor boldly.
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Envy always follows in the track of virtue: as Horace says, it is ever the mountain top that is smitten by the lightning.
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he desired so to deliver them from that error as if he saw not them, but himself, entangled in it; thus truly loving his neighbour as himself, and doing to others as he would have others do to him if he required their help—a duty to the statement of which our Lord added these words, " This is the law and the prophets. " [ Matthew 7: 12 ]
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To go about without a linen scarf on is nothing: what is praiseworthy is to be without money to buy one. It is disgraceful and absurd to boast of having neither napkin nor handkerchief and yet to carry a well-filled purse.
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self-confidence is the worst of teachers—but from the church's most famous writers.
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whether the victory be won in peace or in war, God gives the same reward to those who win it.
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The rude and simple brother must not suppose himself a saint just because he knows nothing; and he who is educated and eloquent must not measure his saintliness merely by his fluency.
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There is no cruelty in regard for God's honour.
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Why should I strive to swim against the current, and not rather ask pardon?
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The art of interpreting the scriptures is the only one of which all men everywhere claim to be masters.
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you will know that it is a more difficult work to reject the opinion of others than to establish your own.
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It is much better to take a little every day than some days to abstain wholly and on others to surfeit oneself.
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