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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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It is no easy task to throw one's rank into the shade by one's virtue, or to gain the affection of men who are forced to yield you precedence.
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For it is one thing to start a problem and another to expound what is already proved. The first calls for a disputant, the second for a teacher.
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if you do fall, repentance will restore you, and you who were hypocrites at baptism may have a firm faith in your repentance. Be not disturbed by the thought of a difference between the righteous and the penitent, and do not imagine that pardon even gives a lower place; rather believe that it takes away your crown. For there is one reward: he who stands on the right hand shall enter into the kingdom of heaven.
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In such haste was she and so impatient of delay that you would fancy her on the eve of her departure. As she was always ready, death could not find her unprepared.
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To change one's disposition is a greater achievement than to change one's dress. It is harder for us to part with arrogance than with gold and gems.
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They which run in a race run all, but one receives the crown. " But of us on the other hand it is said: " So run that you may obtain. " [ 1 Corinthians 9: 24 ] Our master of the games is not grudging; he does not give the palm to one and disgrace another. His wish is that all his athletes may alike win garlands.
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see the hidden meaning of Scripture in all its fullness (for the word of God is a pearl and may be pierced on every side)
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as by the favour of the sovereign those guilty of various crimes are released from prison, and each one, according to his toil and exertions, is in this or that condition of life, so too the penny, as it were by the favour of our Sovereign, is the discharge from prison of us all by baptism. Now our work is, according to our different virtues, to prepare for ourselves a different future.
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it is extremely trying when one has once tasted pleasure to abstain from its enticements, so the reward of doing this is proportionately great.
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The fruit which is an hundredfold and that which is sixtyfold both spring from one seed,
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nothing is so displeasing to God as an impenitent heart. Impenitence is the one sin for which there is no forgiveness.
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As long as you are at home make your cell your paradise, gather there the varied fruits of scripture, let this be your favourite companion, and take its precepts to your heart.
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Christ is our redemption, for He is at once our Redeemer and our Ransom. Christ is all, that he who has left all for Christ may find One in place of all, and may be able to proclaim freely, " The Lord is my portion.
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God be thanked that you are well and that the fire of faith glows in you even when you are in the midst of the devil's wiles. My greatest joy is to hear that my spiritual sons are fighting in the cause of Christ;
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The belief which has not been accorded to conviction may come to be extorted by very shame.
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Let us go back a little farther and read on until we come to these words, for we must not seek to learn the whole meaning of the section, from the concluding parts of it, or, if I may so say, from the tail of the chapter.
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Heliodorus, tells me that there are many parts of the Scriptures which you seek and cannot find. But even if you have them all, affection is sure to assert its rights and to seek for itself more than it already has.
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in the things of God we must look not at the work which we are able to accomplish, but at the spirit in which it is undertaken, and that he can never be at a loss for words who has believed on the Word.
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there is no good in frequently seeing objects which may one day lead to your captivity, or in making trial of things which you would find it hard to do without.
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the wicked find it a consolation to carp at the good, supposing the guilt of sin to be less, in proportion as the number of those who commit it is greater.
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