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Schaff THE NEW SCHAFF-HERZOG . 224 Schanz and English (1861); while his preference for church history was shown by his history of the Apostolic Church, which appeared first in German at Mercers burg (1851, 2d ed., Leipsic, 1854; English transl. by E. D. Yeomans, New York, 1853; Dutch, Tiel, 1857). The work was favorably received on all sides, both in Germany and the United States. The important problem was presented during this period to the Reformed Church and other churches of continental origin as to how far they should yield in the matter of language and other customs to the usages of the United States. The feeling was very strong among the emigrants s. Relation of the first generation against any to Use change as treason to their traditions. of German. Dr. Schaff had been called to train ministers through the medium of the German tongue, and this he conscientiously at tempted to do in the class-room until he was com pelled by the demand of the majority of the students to resort to English. He became aware that it was unwise to attempt forcibly to perpetuate the use of German in this land. In his address, Der Anglo germanismus (English transl., Anglo-Germanism, or the Significance of the German Nationality in the United States, Chambersburg, 1846) he recognized the sure tendency of the second and third genera tions to abandon those churches of German origin which persisted in maintaining the German language and other customs unmodified. His views met with a storm of opposition and German papers denounced him as a traitor to his German training. He took the same attitude with reference to German the ology and German books, and held that it was un wise, as it was impracticable, to introduce them unmodified into the United States, and that they should be reproduced "and adapted to the prac tical wants of the free church in a free state." But these views did not interfere with the warmest love for his native Switzerland or the continuance of the warmest friendships in Germany and his unabated esteem for the diligence, simplicity, and independ ence of German professorial life. In 1854 he went to Europe for a year to recuperate after his stren uous labors. He delivered lectures on America and its institutions (German original, Berlin, 1854; 3d ed., 1865; English trans]. by E. D. Yeomans, New York, 1855; Dutch trans]. by De Schryver, Rot terdam, 1855) in different cities. One outcome of the year was his Germany, its Universities, Theology and Religion. (Philadelphia, 1857, the first book he issued in English Limself), in which he gave infor mation concerning German universities, their pro fessors, and other leading German divines, from personal acquaintance, which was very welcome to the growing number of American and British students interested in German theology. III. New York Period, x863-g3: In consequence of the ravages of the civil war the theological sem inary at Mercersburg was closed for a while and so in 1863 Dr. Schaff became secretary of the Sabbath Committee in New York City, and held the position till 1870. He advocated the American view of Sun day observance as opposed to the continental, and gave himself up with characteristic energy and practical foresight to the work of arousing public
opinion, enlisting the cooperation of the Germanspeaking clergy for the American Sunday and securing the enforcement of Sunday laws.
i. Varied In this interest he traveled east and Activities. west, issued tracts, made addresses, called mass meetings, and in other ways advanced the cause. Also in Germany he advocated a better observance of the day before meetings of Christian clergymen and laymen in different cities held during visits in 1865 and 1869. On these visits, as on others, he also advocated the idea of the American Sunday-school and organized the first of such schools in Stuttgart (1865). In 1870 he was made professor in Union Theological Seminary, New York City, 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.But his labors in the class-room represented only a part of his public services. Movements in which he became prominently identified were the Evangelical Alliance, the revision of the English Bible, and the Alliance of the Reformed Churches. In all of these he showed himself one of the most devoted as he certainly was one of the most distinguished advocates. As secretary of the American branch of the Evangelical Alliance he threw himself into the preparations for the great conference which met in New York in 1873, and by three visits to Europe succeeded in enlisting the cooperation of many prominent clergymen and scholars who probably but for him would not have come, and whose presence made the New York meeting so unique. He himself presented papers at all of the general conferences of the Evangelical Alliance down to 1891, although not able to attend the last, and in the same direction of unity strove for the closer union of the bodies representing the Reformed type of the Reformation, joining in the formation of the Alliance of the Reformed Churches in London in 1875 and delivering the opening address at the first council held in Edinburgh in 1877.
Dr. Schaff's connection with the revision of the English Bible began in 1870. By invitation of the British committee he selected a representative committee of American scholars. He
x. Literary was indefatigable in procuring a hearty Work. and sympathetic cooperation between the British and American committees. He saw the completion of the Revised New Testament in 1881 and of the Old Testament in 1885, and to the end of his life predicted that though the Revised Version was by no means perfect it would be ultimately accepted by the churches as an improvement upon the Authorized Version.
A work in which he was preeminent was as mediator between German theology and church life and the English-speaking public. He represented the Evangelical type of German theology, and his thorough acquaintance with all types of German thought and his personal intimacy with many of the leading German scholars enabled him to interpret German theology with authority. His mastery of both German and English and his clear style furthered his influence. By his visits and ad-