Patrology in Lines — Start Here
Contemporary Christians are eager to discover the dogmatic faith and beliefs of the early catholic (universal) Orthodox Church and acknowledge her spirit. In fact, the story of ‘the Fathers is the story of the early Church in all her aspects of belief, worship, pastorship, social concepts, preaching, spirituality, and so forth. It is the story of the living Church of the time, who embraced her children with divine love. It taught them to face non-believers and heretics with love, to deliver them as her beloved children, guide them to overcome their evils, and to acknowledge their errors and heresies. The mother Church strove for their spiritual growth, and ultimately for their salvation.
1. DEFINITION
- The word “ Patrology ” is derived from the Latin word “ Pater ” and Greek word “ Patir ” P atήρ which means “Father.”
- Patrology is the science of studying: The lives of the Fathers Their acts Their thoughts through their sayings, writings, and events in their times.
2. THE TITLE “FATHER”
| 1 | Old Testament | Abraham, Isaac and Jacob are called the “Patriarchs,” or the Fathers of Israel (Gen. 1:24 LXX; Exod. 3:13, 15; Deut. 1:8; Acts 3:13;7:2,12;Rom. 4:12,16;2 Pet. 3:4). |
|---|---|---|
| 2 | Jewish Tradition | The word “father” (ba") in Judaism and primitive Christianity, designated the teacher who initiated the disciple. It was the official title given to Rabbis. 1 See Acts 7:2;22:1. |
| 3 | Early Church | When St. Athanasius referred to St. Dionysius of Alexandria, St. Dionysius of Rome and others, he used the term “Fathers.” St. Clement of Alexandria said,“Words are theprogeny of the soul, hence we call those that instructed us our fathers.” 2 |
3. QUALIFICATIONS FOR THE "FATHER" IN PATROLOGY
| 1 | Orthodoxy of Doctrine | The “Father” examines the Church’s life without deviation from Orthodox doctrines. Patrology is concerned with the study of heretical and apocryphal writings in order to understand the whole environment of the Church, and her surroundings at the time.Thus a counter reply is usually available. |
|---|---|---|
| 2 | Holiness of Life | As a source of teaching, the father must have attained the spirit of the early Apostolic Church so that through him, who offered his life side byside with his sayings,believers can follow his example and trust in his teachings. |
| 3 | Participation in Christian Literature | Such as discourses, dialogues, letters, sermons, apologies (specific writings defending the Christian faith) and/or commentaries on Scripture. |
| 4 | Antiquity | There is no specific era for the Fathers. |
| 5 | Canonization | The Orthodox Church does not canonize the Fathers and the saints. |
I NTRODUCTION
Patrology in Lines
4. THE AUTHORITY OF THE FATHERS
- We must not rely on the writings of a single Father .
- We must not rely on one separate quotation from the acts of any Father.
- We must study the meaning of the terms which a Father had used.
- We must compare the terms which a Father had used with the same terms used by his contemporary Fathers.
5. THE LANGUAGE OF THE EGYPTIAN FATHERS
Some Egyptian fathers preferred to write in Greek alongside their native language ( Coptic ). The use of Greek was prevalent up until the 3rd century. For this reason it must be regarded as the official language of patristic literature. It was the official language of Egypt, of those who were well-educated in the great cities, and also of the universal Church. Greek ( Koine ) was used in the books of the New Testament, and at the ecumenical councils; it became the language of the entire Hellenic world from the 3rd century to the beginning of the 6th century.
6. THE HISTORY OF PATROLOGY
John Gerhard was the first scholar who used the word “ Patrologia ” as a title of his work, which he published in 1653.3
| EPOCH | REMARKS |
|---|---|
| 1 PART OF THE CHURCH TRADITION | Patristic literature was spread not for scientific research, but as a precious gift (deposit) that declared the life of the Church and her faith, to be practiced throughout the ages. Some believers were eager torecord the sermons of their spiritual fathers. Manydiaries, memoirs and books were written by pilgrims, such asSt. John Cassian(360-435),Palladius, the historian of monastics (ca. 365-425), and the historianRufinus(ca. 345-410). TheSchool of Alexandriaattracted many Church leaders who transferred its literature to their Churches. Thetranslation of Patristic literature, especially from Greek to Latin, Syrian, and Ethiopian. Many Coptic monks and deans of the School of Alexandria visited other countries with the aim of preaching and establishing monasteries. They spread some of the Coptic literature in new areas. |
| 2 CHURCH HISTORIANS | Eusebius of Caesarea (ca. 260 - ca. 340), although Semi-Arian, is considered by some as “The Father of Patrology,” as he established the idea of publishing the sayings and writings of the Fathers. Other Church historians wereSocrates, Sozomen, andTheodoret of Cyrus(Nestorian). |
I NTRODUCTION
Patrology in Lines
| 3 | INTRODUCTION Patrology in Lines |
|---|---|
| 3 ST JEROME: “DE VIRIS ILLUSTRIBUS” | St. Jerome depended on Eusebius in the first 78 chapters. He wrote very briefly about well-known writers. It included some heretics, i.e. Tatian, Priscillian, Bardaisan, and Eunomius; and pagan philosophers, such as Seneca. This work was well-connected with the work of Gennadius, a priest in Marseilles (who died in 496). Manywriters in the East and the West composed works in the same style. |
| 4 A NEW SCIENTIFIC EPOCH | A new epoch started in the 16th and 17th centuries, with the publication of the first series of ancient Church writings in an exquisite style. For example: Ante-Nicene Fathers; Ancient Christian Writers, etc. In the 19th century many patristic texts were discovered. Many academic institutions and universities established special branches for Patrology. The 20th century has been predominantly concerned with the history of ideas, concepts,and terms in Christian literature,and the doctrine of manyChurch authors. |
| 5 OUR CONCERN | J. Quasten says, “Moreover, the newly discovered papyri of Egypt enabled scholars to regain many patristic works which had been lost.” 4 |
7. CLASSIFICATION OF PATRISTIC WRITINGS
| 1 TIME | The Ante-Nicene (before the Council of Nicaea) Fathers: Their literature is very simple. The Nicene and Post-Nicene Fathers |
|---|---|
| 2 LANGUAGES | The Greek (eastern) Fathers: the majority of the eastern fathers wrote in Greek alongside their national languages, such as the Coptic, Syriac, and Armenian. The Latin(western)Fathers. |
| 3 PLACE | The Egyptian (Alexandrian) Fathers The Antiochians, and the Syrians The Cappadocian Fathers The Latin(western)Fathers |
| 4 THE MATERIAL | a. Apologetic writings b. Biblico-exegetical writings c. Homilies d. Letters e. Liturgical works f. Dialogues g. Christian poetry and songs h. Ascetic writings i. Church canons j. Church history k. Theological (dogmatic) Many scholars had set a classification which is a mixture of some of the above-mentioned ones. |
8. OUTLINE OF PATRISTIC LITERATURE
| GROUPS | MAIN WRITINGS | AIMS |
|---|---|---|
| 1 BEGINNING OF CHRISTIAN PATRISTIC LITERATURE | 1. The beginning of Canonical Legislation, and Liturgical formulas. 2. The writings of theApostolic Fathers. 3. The beginning ofApologetical Literature. 4. Other writingssuch as: TheApocryphal Literatureof the New Testament. The beginning ofChristian Poetryand early hymns. The firstActs of the Martyrs. The beginning of Heretical and Anti-Heretical Literature. | This group of writings discovers the following Church realities: 1. A real picture of the Church in the era of the apostles and their disciples. 2. Church worship and church order are essential to believers. 3. The Church, like her Groom, was attacked with false charges from her beginning, and this will continue until His second advent. 4. The Church sanctified human culture in areas such as music and poetry. 5. Veneration of the saints and martyrs in the Lord Jesus Christ. |
| 2 ANTE-NICENE LITERATURE AFTER ST IRENAEUS | The early fathers of theSchool of Alexandria. The fathers ofAsia Minor, Syria, and Palestine. The beginning of Western Christian literature by Minucius Felix, Hippolytus of Rome, Novatian, etc. The African Christian fathers, such as Tertullian, St. Cyprian, Arnobius of Sicca, and Lactantius. Other writings of the West, such as Victorinus of Pettau,Reticius of Autun,etc. | Christianity embraced and sanctified local cultures. In spite of the varieties of local cultures, the Churches had one faith and one spirit, and there was no struggle for universal authority in the catholic (universal) Church. |
| 3 THE GOLDEN AGE AND THE EASTERN FATHERS | TheEgyptian fathers The founders ofthe monastic movementin Egypt The writingsof Asia Minor TheCappadocian Fathers The writers ofAntioch and Syria Christianity andManichaeism Church historians of Constantinople | While the gates of the emperors’ palaces were opened widely to Church leaders, many great fathers and Church leaders escaped to the desert to enjoy the open gates of heaven. The eastern fathers found their pleasure in the knowledge of theology, which guides believers to the unity with the Father in the Lord Jesus Christ by the Holy Spirit. |
I NTRODUCTION
Outline of Patristic Literature
| 4 THE WESTERN FATHERS IN THE FOURTH AND FIFTH CENTURIES | St. Hilary of Poitiers, St. Augustine, St. Ambrose of Milan , St. Jerome, Rufinus Anti-Arian Writers Christian Poetry: Commodian, Prudentius, Paulinus of Nola, etc. The writers of Gaul: Eucherius of Lyons, Eutropius, Evagrius, Hilary of Arles, Honoratus of Arles, John Cassian, Sulpicius Severus, Etheria, etc. Italian writers: Fortunatius of Aquileia, Maximus of Turin, Peter Chrysologus, Siricus, Anastasius, Innocent I,Zosimus,Boniface I,Celestine I,Sixtus III. | As Rome was the capital of the Roman Empire before the empire was divided, many western fathers were concerned about the relationship between the Church and the state, in Church canons and order. |
|---|---|---|
| 5 WRITINGS AFTER THE COUNCIL OF CHALCEDON | The Great Miaphysite Fathers: Sts. Severus of Antioch, Timothy of Alexandria and Philoxenus of Mabbug. The Egyptian fathers in the Middle Ages. | In spite of the tremendous efforts undertaken to destroy the non-Chalcedonian Churches and their theology, their great theologians flourished. While the western Churches were almost involved in setting literal Church canons for realization of the Church’s authority over emperors and kings, Coptic theologians entered into dialogues with Muslim rulers, especially during the 11th to 13th centuries, which are useful to the contemporary world. |
I NTRODUCTION
Notes
1 A Di Berardino, ed., Encyclopedia of the Early Church , Oxford University Press, New York, 1992, p. 320.
2 J Quasten, Patrology : vol. 1, Christian Classics, Maryland, 1950, p. 9.
3 ibid., p. 1.
4 ibid., p. 5.
The Apostolic Fathers