Geschichte des Christentums in Grundzügen. VIII: Auflage
Geschichte des Christentums in Grundzügen. VIII: Auflage ... ; pp. 436. Eur 18.90). Owen Chadwick. Owen Chadwick. Cambridge.
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# Geschichte des Christentums in Grundzügen. _VIII:_ Auflage

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_Geschichte des Christentums in Grundzügen._ VIII: _Auflage_

, by

Bernd

Moeller

, (

Göttingen

:

Vandenhoeck & Ruprecht

,

2004

; pp. 436. Eur 18.90).

Owen Chadwick

Owen Chadwick

Cambridge

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_The English Historical Review_, Volume CXXII, Issue 495, February 2007, Pages 225–226, [https://doi.org/10.1093/ehr/cel414](https://doi.org/10.1093/ehr/cel414)

Published:

01 February 2007

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Owen Chadwick, Geschichte des Christentums in Grundzügen. _VIII:_ Auflage, _The English Historical Review_, Volume CXXII, Issue 495, February 2007, Pages 225–226, [https://doi.org/10.1093/ehr/cel414](https://doi.org/10.1093/ehr/cel414)





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## Extract

A serious book which reaches its eighth edition is proved to be needed and valued. Bernd Moeller changed the study of the German Reformation by his seminal book _Reichstadt und Reformation_ published in 1962. Since then he has contributed largely to the history of the Church but especially on the links between the German Reformation and the later Middle Ages and Renaissance. Probably on this side of the Atlantic only two others of our time have contributed as profoundly as he has to the discipline of church history. Of the two methods of writing history in a wide field, he prefers broad generalisations to specialist studies. This has the merit of interesting, and sometimes fascinating, the reader, but it also opens the way to critics, because a generalisation is easier to disagree with than is a specialist treatment of remote information. But Moeller's generalisations are so securely based that they need to be assailed only with trepidation. Moeller declares his intention to be less concerned with dates and names and facts than with the ‘fundamentals’, the history of theology and piety and worship, the spiritual institutions and the constitutional polity. Many individuals enter; and naturally the person with more space than any other (but not undue space) is Martin Luther, with St Paul a strong second and after him Origen, and then the emperor Constantine and, interestingly enough, Thomas Aquinas. Calvin and Zwingli receive a treatment that is not skimpy, but that is true also of Charlemagne and Anselm and even Hegel. This reader smiled when Karl Marx received a little more space than Philip Melanchthon. Such leaders are recorded with a wise judgment which is always in command of modern enquiries. The history of thought is more difficult to summarise than is an account of religious wars, and on occasion there is an overstatement of the influence of ideas upon actions. The French Revolution is largely attributed to the ideas of the Enlightenment; not many modern historians will give it so much force. The mob that stole arms from the Invalides and advanced upon the Bastille, or the crowd of Parisian women that besieged the Versailles palace to demand bread, were not disciples of Voltaire. But Moeller could reply that he sought to show that Christian thought develops steadily, especially in its relation to piety and mysticism. After the age of the Fathers, this is mostly a western book; there is a ten-page essay on the Greeks and Russians. After the Reformation this is mostly a book of western European Protestantism. Many readers will look for very modern history which no doubt is more fashionable in schools at the present time than is quite healthy for our knowledge of the past and of ourselves. They will find an essay on the inter-war years and another on the period after the Second World War. Moeller regards the extent to which both Catholics and Protestants had to fight for existence under the Nazis as less well known than it ought to be. Of the Barmen declaration of 1934, he judges that never before had a Lutheran and Reformed and united body produced a text of such dignity, strength and outreach; and some Catholic bishops (he does not say which) stood against the regime with courage, for instance in their sermons. After the second war he emphasises the collapse of the idea of progress and the emergence of a much stronger conviction that it is the duty of Churches to do what they can for the good of society as a whole. He associates this trend with the growth of self-doubt within the Churches, and in consequence the withdrawal by some into the sacristy. In Catholicism, old insights of modernists reappeared, often more acceptable to authority, together with a conciliating regard for Protestants, even for Luther. Perhaps the radical effect of the Second Vatican Council might have found a place here. Two aspects of this book give special pleasure: that it is printed by Vandenhoeck & Ruprecht, the publishing firm which has done more than any other for Christian studies of the highest grade in Germany; and that it is dedicated to the memory of that fine scholar, Hans von Campenhausen, who died in 1989.

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