Church History
8/26/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§145. The Monophysite Sects: Jacobites, Copts, Abyssinians, Aremenians, Maronites." (pp. 2476-2489).
After a substantial bibliography, Schaff notes the persistence of Monophysite doctrine, as the sects had remained until his time (Schaff 2014, p. 2477). This stands in contrast to other erroneous sects, which have tended to die out. Schaff briefly entertains the advantages and disadvantages of the presence of Nestorian and Monophysite sects. Both have often served as an entry way to orthodoxy for Jews and Muslims. He briefly describes the many similarities they have to more orthodox Christianity.
Schaff identifies "four branches of the monophysites: the Syrian Jacobites; the Copts, including the Abyssinians; the Armenians; and the less ancient Maronites" (Schaff 2014, p. 2479). The Jacobites trace their lineage to a sixth century patriarch of Antioch. They have a succession tracing back to the sixth century (Schaff 2014, p. 2480). The Copts, ethnically tied to ancient Egypt, though with influences from Greece and Arabia, built a patriarchy in Alexandria, dating back to the sixth century, though the patriarch normally lives in Cairo. The patriarch is always a monk and must be elected against his will (Schaff 2014, p. 2481). Coptic and Catholic Christians were at enmity with one another, with the Copts siding with the Saracens in the sixth century. They were later persecuted by the Saracents. The Coptic Christians have remained a small and impoverished underclass. The subgroup of Copts in Abyssinia tend toward syncretism and often hold to Jewish feasts (Schaff 2014, p. 2482). The Armenian Monophysite sect traces its origin to Mount Ararat and the fourth century (Schaff 2014, p. 2483). They are credited with developing the written version of the Armenian language. The Armenians split with the Greek church in 552, having been excluded from the council of Chalcedon (Schaff 2014, p. 2484). The empire, in the time of Schaff, was in the hands of Turkey and of Russia. Schaff compares their reception and treatment in the East to that of Jews in the West (Schaff 2014, p. 2485). Schaff notes that (in the 19th century) Protestant missionary work has been fairly successful in Armenian communities. The fourth branch of the Monophysites Schaff discusses are the Maronites, primarily located in Syria (Schaff 2014, p. 2486). This group, since the late 12th century, has tended to move toward Western Christianity and the Roman church.
Schaff moves on to discuss controversy regarding anthropology, beginning with the Pelagian controversy (Schaff 2014, p. 2487). He provides a copious annotated bibliography of original source and later commentary (Schaff 2014, pp. 2487-2489).
"§146. Character of the Pelagian Controversy." (pp. 2489-2495).
Schaff observes the distinction between the practical and concrete theology of the West over against a more speculative and developmental theology of the East (Schaff 2014, p. 2489). A study of biblical anthropology was not undertaken until the time of Augustine (Schaff 2014, p. 2490). Rather, Schaff sees the Greek fathers stressing human freedom in cooperation with divine grace, while the Latin fathers stressed human hereditary guilt versus God's grae. Pelagianism placed the responsibility on the human will, which must seek salvation. Augustine emphasized the divine will in conversion. After the death of Augustine, a semi-Pelagianism arose, which was more similar to the orthodoxy in the East (Schaff 2014, p. 2491). Both Augustinian and Pelagian influences continue in Christianity to the present time. Schaff treats each theologian charitably. In the end he recognizes, "The soul of the Pelagian system is human freedom; the soul of the Augustinian is divine grace" (Schaff 2014, p. 2492). He goes on to contrast the two systems in numerous foundational aspects.
8/26/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§145. The Monophysite Sects: Jacobites, Copts, Abyssinians, Aremenians, Maronites." (pp. 2476-2489).
After a substantial bibliography, Schaff notes the persistence of Monophysite doctrine, as the sects had remained until his time (Schaff 2014, p. 2477). This stands in contrast to other erroneous sects, which have tended to die out. Schaff briefly entertains the advantages and disadvantages of the presence of Nestorian and Monophysite sects. Both have often served as an entry way to orthodoxy for Jews and Muslims. He briefly describes the many similarities they have to more orthodox Christianity.
Schaff identifies "four branches of the monophysites: the Syrian Jacobites; the Copts, including the Abyssinians; the Armenians; and the less ancient Maronites" (Schaff 2014, p. 2479). The Jacobites trace their lineage to a sixth century patriarch of Antioch. They have a succession tracing back to the sixth century (Schaff 2014, p. 2480). The Copts, ethnically tied to ancient Egypt, though with influences from Greece and Arabia, built a patriarchy in Alexandria, dating back to the sixth century, though the patriarch normally lives in Cairo. The patriarch is always a monk and must be elected against his will (Schaff 2014, p. 2481). Coptic and Catholic Christians were at enmity with one another, with the Copts siding with the Saracens in the sixth century. They were later persecuted by the Saracents. The Coptic Christians have remained a small and impoverished underclass. The subgroup of Copts in Abyssinia tend toward syncretism and often hold to Jewish feasts (Schaff 2014, p. 2482). The Armenian Monophysite sect traces its origin to Mount Ararat and the fourth century (Schaff 2014, p. 2483). They are credited with developing the written version of the Armenian language. The Armenians split with the Greek church in 552, having been excluded from the council of Chalcedon (Schaff 2014, p. 2484). The empire, in the time of Schaff, was in the hands of Turkey and of Russia. Schaff compares their reception and treatment in the East to that of Jews in the West (Schaff 2014, p. 2485). Schaff notes that (in the 19th century) Protestant missionary work has been fairly successful in Armenian communities. The fourth branch of the Monophysites Schaff discusses are the Maronites, primarily located in Syria (Schaff 2014, p. 2486). This group, since the late 12th century, has tended to move toward Western Christianity and the Roman church.
Schaff moves on to discuss controversy regarding anthropology, beginning with the Pelagian controversy (Schaff 2014, p. 2487). He provides a copious annotated bibliography of original source and later commentary (Schaff 2014, pp. 2487-2489).
"§146. Character of the Pelagian Controversy." (pp. 2489-2495).
Schaff observes the distinction between the practical and concrete theology of the West over against a more speculative and developmental theology of the East (Schaff 2014, p. 2489). A study of biblical anthropology was not undertaken until the time of Augustine (Schaff 2014, p. 2490). Rather, Schaff sees the Greek fathers stressing human freedom in cooperation with divine grace, while the Latin fathers stressed human hereditary guilt versus God's grae. Pelagianism placed the responsibility on the human will, which must seek salvation. Augustine emphasized the divine will in conversion. After the death of Augustine, a semi-Pelagianism arose, which was more similar to the orthodoxy in the East (Schaff 2014, p. 2491). Both Augustinian and Pelagian influences continue in Christianity to the present time. Schaff treats each theologian charitably. In the end he recognizes, "The soul of the Pelagian system is human freedom; the soul of the Augustinian is divine grace" (Schaff 2014, p. 2492). He goes on to contrast the two systems in numerous foundational aspects.
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