The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were early and influential theologians, eminent Christian teachers and great bishops. Their scholarly works were used as a precedent for centuries to come (see Proto-orthodox Christianity). The term was used of writers and teachers of the Church, not necessarily "saints", though most are honoured as saints in the Roman Catholic, Eastern Orthodox, and Oriental Orthodox Churches, as well as in some other Christian groups; notably, the heretics Origen and Tertullian (as described hereinbelow) are generally reckoned as Church Fathers. A rough classification of these patristic writings is as: Apostolic Fathers and the 2nd century; 3rd century; 4th century; 5th century; and 6th century.[1][2]
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The earliest Church Fathers, (within two generations of the Apostles of Christ) are usually called the Apostolic Fathers. Important Apostolic Fathers include Clement of Rome,[3] Ignatius of Antioch and Polycarp of Smyrna. In addition, the Didache and Shepherd of Hermas are usually placed among the writings of the Apostolic Fathers although their authors are unknown; like the works of Clement, Ignatius and Polycarp, they were first written in Greek.
His epistle, 1 Clement (c 96),[3] was copied and widely read in the Early Church.[4] Clement calls on the Christians of Corinth to maintain harmony and order.[3] It is the earliest Christian epistle outside the New Testament. Tradition identifies him as the fourth pope of Rome and his epistle has been construed to assert Rome's papal primacy over its audience, the church in Corinth.
Ignatius of Antioch (also known as Theophorus) (c 35-110)[5] was the third Bishop or Patriarch of Antioch and a student of the Apostle John. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved. Important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops, and Biblical Sabbath.[6] He is the second after Clement to mention Paul's epistles.[3]
Polycarp of Smyrna (c 69- ca. 155) was a Christian bishop of Smyrna (now İzmir in Turkey). It is recorded that "He had been a disciple of John." The options for this John are John the son of Zebedee traditionally viewed as the author of the Fourth Gospel, or John the Presbyter (Lake 1912). Traditional advocates follow Eusebius in insisting that the apostolic connection of Polycarp was with John the Evangelist, and that this John, the author of the Gospel of John, was the same as the Apostle John. Polycarp, 155, tried and failed to persuade Anicetus, Bishop of Rome, to have the West celebrate Passover on 14 Nisan, as in the East. He rejected the suggestion that the East use the Western date. In c 155, the Smyrnans demanded Polycarp's execution as a Christian, and he died a martyr. His story has it that the flames built to kill him refused to burn him, and that when he was stabbed to death, so much blood issued from his body that it quenched the flames around him.[3] Polycarp is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches.
Those who wrote in Greek are called the Greek (Church) Fathers. Famous Greek Fathers include: Clement of Rome, Irenaeus of Lyons, Clement of Alexandria, Athanasius of Alexandria, John Chrysostom, Cyril of Alexandria the Cappadocian Fathers (Basil of Caesarea, Gregory Nazianzus, Peter of Sebaste & Gregory of Nyssa), Maximus the Confessor, and John of Damascus.
Irenaeus, (b. 2nd century; d. end of 2nd/beginning of 3rd century) was bishop of Lugdunum in Gaul, which is now Lyons, France. His writings were formative in the early development of Christian theology, and he is recognized as a saint by both the Eastern Orthodox Church and the Roman Catholic Church. He was a notable early Christian apologist. He was also a disciple of Polycarp, who was said to be a disciple of John the Evangelist. The Shepherd of Hermas (2nd century) was popular in the early church and even considered scriptural by some of the early Church fathers, such as Irenaeus. It was written in the city of Rome, in the language of Greek. The Shepherd had great authority in the 2nd and 3rd centuries.
His best-known book, Against Heresies (c 180) enumerated heresies and attacked them. Irenaeus wrote that the only way for Christians to retain unity was to humbly accept one doctrinal authority—episcopal councils. [3] Irenaeus proposed that Matthew, Mark, Luke and John all be accepted as canonical, see also Development of the New Testament canon.
Clement of Alexandria (Titus Flavius Clemens) (c.157-211/216), was the first member of the Church of Alexandria to be more than a name, and one of its most distinguished teachers. He united Greek philosophical traditions with Christian doctrine and valued gnosis that with communion for all people could be held by common Christians. He developed a Christian Platonism.[3] Like Origen, he arose from Catechetical School of Alexandria and was well versed in pagan literature.[3]
Origen, or Origen Adamantius (c 185 - c254) was an early Christian scholar and theologian. According to tradition, he was an Egyptian[7] who taught in Alexandria, reviving the Catechetical School, where Clement had taught. The patriarch of Alexandria at first supported Origen but later expelled him for being ordained without the patriarch's permission. He relocated to Caesarea Maritima and died there[8] after being tortured during a persecution.
Using his knowledge of Hebrew, he produced a corrected Septuagint.[3] He wrote commentaries on all the books of the Bible.[3] In Peri Archon (First Principles), he articulated the first philosophical exposition of Christian doctrine.[3] He interpreted scripture allegorically and showed himself to be a Stoic, a Neo-Pythagorean, and a Platonist.[3] Like Plotinus, he wrote that the soul passes through successive stages before incarnation as a human and after death, eventually reaching God.[3] He imagined even demons being reunited with God. For Origen, God was not Yahweh but the First Principle, and Christ, the Logos, was subordinate to him.[3] His views of a hierarchical structure in the Trinity, the temporality of matter, "the fabulous preexistence of souls", and "the monstrous restoration which follows from it" were declared anathema in the 6th century.[9][10] Due to his heretical views, Origen is technically not a Church Father by many definitions of that term, but instead may simply be referred to as an ecclesiastical writer.[1]
Athanasius of Alexandria (c 293-2 May 373) was a theologian, Pope of Alexandria, and a noted Egyptian leader of the 4th century. He is remembered for his role in the conflict with Arianism and for his affirmation of the Trinity. At the First Council of Nicaea (325), Athanasius argued against the Arian doctrine that Christ is of a distinct substance from the Father.[3]
The Cappadocians promoted early Christian theology, and are highly respected in both Western and Eastern churches as saints. They were a 4th-century monastic family, led by Saint Macrina the Younger (324–379) to provide a central place for her brothers to study and meditate, and also to provide a peaceful shelter for their mother. Abbess Macrina fostered the education and development of three men who collectively became designated the Cappadocian Fathers, Basil the Great (330–379) who was the second oldest of Macrina's brothers (the first being the famous Christian jurist Naucratius) and eventually became a bishop, Gregory of Nyssa (c 335 – after 394) who also became eventually a bishop of the diocese associated thereafter with his name, and Peter of Sebaste (ca. 340 – 391) who was the youngest of Makrina's brothers and later became bishop of Sebaste.
These scholars along with a close friend, Gregory Nazianzus (c329–389 or 390), set out to demonstrate that Christians could hold their own in conversations with learned Greek-speaking intellectuals and that Christian faith, while it was against many of the ideas of Plato and Aristotle (and other Greek Philosophers), was an almost scientific and distinctive movement with the healing of the soul of man and his union with God at its center- one best represented by monasticism. They made major contributions to the definition of the Trinity finalized at the First Council of Constantinople in 381 and the final version of the Nicene Creed which was formulated there.
Subsequent to the First Council of Nicea, Arianism did not simply disappear. The semi-Arians taught that the Son is of like substance with the Father (homoiousios), as against the outright Arians who taught that the Son was unlike the Father (heterousian). So the Son was held to be like the Father but not of the same essence as the Father.
The Cappadocians worked to bring these semi-Arians back to the Orthodox cause. In their writings they made extensive use of the formula "three substances (hypostases) in one essence (homoousia)", and thus explicitly acknowledged a distinction between the Father and the Son (a distinction that Nicea had been accused of blurring), but at the same time insisting on their essential unity.
Cyril of Alexandria (c. 378 - 444) was the Bishop of Alexandria when the city was at its height of influence and power within the Roman Empire. Cyril wrote extensively and was a leading protagonist in the Christological controversies of the later 4th, and 5th centuries. He was a central figure in the First Council of Ephesus in 431, which led to the deposition of Nestorius as Archbishop of Constantinople. Cyril is counted among the Church Fathers and the Doctors of the Church, and his reputation within the Christian world has resulted in his titles "Pillar of Faith" and "Seal of all the Fathers".
John Chrysostom (c 347– c 407), archbishop of Constantinople, is known for his eloquence in preaching and public speaking; his denunciation of abuse of authority by both ecclesiastical and political leaders; the Divine Liturgy of St. John Chrysostom; and his ascetic sensibilities. After his death (or, according to some sources, during his life) he was given the Greek surname chrysostomos, meaning "golden mouthed", rendered in English as Chrysostom.[11][12]
Chrysostom is known within Christianity chiefly as a preacher, theologian, and liturgist, particularly in the Eastern Orthodox Church. Chrysostom is also noted for eight of his sermons that played a considerable part in the history of Christian antisemitism, and were extensively cited by the Nazis in their ideological campaign against the Jews.[13][14]
Maximus the Confessor (also known as Maximus the Theologian and Maximus of Constantinople) (c. 580 – 13 August 662) was a Christian monk, theologian, and scholar. In his early life, he was a civil servant, and an aide to the Byzantine Emperor Heraclius. However, he gave up this life in the political sphere to enter into the monastic life.
After moving to Carthage, Maximus studied several Neo-Platonist writers and became a prominent author. When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported the Chalcedonian position that Jesus had both a human and a divine will. Maximus is venerated in both Eastern Christianity and Western Christianity. His Christological positions eventually resulted in his torture and exile, soon after which he died. However, his theology was vindicated by the Third Council of Constantinople and he was venerated as a saint soon after his death. His feast day is celebrated twice during the year: on 13 August and 21 January. His title of Confessor means that he suffered for the Christian faith, but was not directly martyred. His Life of the Virgin is thought to be the earliest complete biography of Mary, the mother of Jesus.
Saint John of Damascus (Arabic: يوحنا الدمشقي Yuḥannā Al Demashqi; Greek: Ιωάννης Δαμασκήνος Iôannês Damaskênos; Latin: Iohannes Damascenus; also known as John Damascene, Χρυσορρόας/Chrysorrhoas, "streaming with gold"—i.e., "the golden speaker") (c. 676 – 4 December 749) was a Syrian Christian monk and priest. Born and raised in Damascus, he died at his monastery, Mar Saba, near Jerusalem.[1]
A polymath whose fields of interest and contribution included law, theology, philosophy, and music, before being ordained, he served as a Chief Administrator to the Muslim caliph of Damascus, wrote works expounding the Christian faith, and composed hymns which are still in everyday use in Eastern Christian monasteries throughout the world. The Catholic Church regards him as a Doctor of the Church, often referred to as the Doctor of the Assumption due to his writings on the Assumption of Mary.[2]
Those fathers who wrote in Latin are called the Latin (Church) Fathers. Famous Latin Fathers include:
Quintus Septimius Florens Tertullianus (c 160 - c 225), who was converted to Christianity before 197, was a prolific writer of apologetic, theological, controversial and ascetic works.[15] He was the son of a Roman centurion.
Tertullian denounced Christian doctrines he considered heretical, but later in life adopted views that themselves came to be regarded as heretical. He wrote three books in Greek and was the first great writer of Latin Christianity, thus sometimes known as the "Father of the Latin Church".[16] He was evidently a lawyer in Rome.[17] He is said to have introduced the Latin term "trinitas" with regard to the Divine (Trinity) to the Christian vocabulary[18] (but Theophilus of Antioch (c. 115 - c. 183) already wrote of "the Trinity, of God, and His Word, and His wisdom", which is similar but not identical to the Trinitarian wording),[19] and also probably the formula "three Persons, one Substance" as the Latin "tres Personae, una Substantia" (itself from the Koine Greek "τρεῖς ὑποστάσεις, ὁμοούσιος; treis Hypostases, Homoousios"), and also the terms "vetus testamentum" (Old Testament) and "novum testamentum" (New Testament).
In his Apologeticus, he was the first Latin author who qualified Christianity as the "vera religio", and systematically relegated the classical Roman Empire religion and other accepted cults to the position of mere "superstitions".
Later in life, Tertullian joined the Montanists, a heretical sect that appealed to his rigorism.[15] He used the early church's symbol for fish – the Greek word for "fish" being ΙΧΘΥΣ which is an acronym for "Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ" (Jesus Christ, God's Son, Saviour) – to explain the meaning of Baptism since fish are born in water. He wrote that human beings are like little fish.
Saint Cyprian (Thascius Caecilius Cyprianus) (died September 14, 258) was bishop of Carthage and an important early Christian writer. He was probably born at the beginning of the 3rd century in North Africa, perhaps at Carthage, where he received an excellent classical (pagan) education. After converting to Christianity, he became a bishop (249) and eventually died a martyr at Carthage.
Hilary of Poitiers (c. 300 – c. 368[1]) was Bishop of Poitiers and is a Doctor of the Church. He was sometimes referred to as the "Hammer of the Arians" (Latin: Malleus Arianorum) and the "Athanasius of the West." His name comes from the Greek word for happy or cheerful. His optional memorial in the Roman Catholic calendar of saints is 13 January. In the past, when this date was occupied by the Octave Day of the Epiphany, his feast day was moved to 14 January.[2]
Saint Ambrose[20] (c. 338 – 4 April 397), was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He is counted as one of the four original doctors of the Church.
Jerome (c 347 – September 30, 420) is best known as the translator of the Bible from Greek and Hebrew into Latin. He also was a Christian apologist. Jerome's edition of the Bible, the Vulgate, is still an important text of the Roman Catholic Church. He is recognised by the Roman Catholic Church as a Doctor of the Church.
Augustine (November 13, 354 – August 28, 430), Bishop of Hippo, was a philosopher and theologian. Augustine, a Latin Father and Doctor of the Church, is one of the most important figures in the development of Western Christianity. Augustine was radically influenced by Platonism.[21] He framed the concepts of original sin and just war as they are understood in the West. When Rome fell and the faith of many Christians was shaken, Augustine developed the concept of the Church as a spiritual City of God, distinct from the material City of Man.[3] Augustine's work defined the start of the medieval worldview, an outlook that would later be firmly established by Pope Gregory the Great.[3]
Augustine was born in present day Algeria to a Christian mother, Saint Monica. He was educated in North Africa and resisted his mother's pleas to become Christian. He took a concubine and became a Manichean. He later converted to Christianity, became a bishop, and opposed heresies, such as the belief that people can deserve salvation by being good (Pelagianism). His works—including The Confessions, which is often called the first Western autobiography—are still read around the world. After his word work to proclaim the word of God, he is now regarded as a father saint to many institutions and some have been named after him.
Saint Gregory I the Great (c. 540 – March 12, 604) was pope from September 3, 590 until his death.
He is also known as Gregorius Dialogus (Gregory the Dialogist) in Eastern Orthodoxy because of the Dialogues he wrote. He was the first of the Popes from a monastic background. Gregory is a Doctor of the Church and one of the four great Latin Fathers of the Church (the others being Ambrose, Augustine, and Jerome). Of all popes, Gregory I had the most influence on the early medieval church.[22]
Saint Isidore of Seville (Spanish: San Isidro or San Isidoro de Sevilla, Latin: Isidorus Hispalensis) (c. 560 – 4 April 636) was Archbishop of Seville for more than three decades and is considered, as the historian Montalembert put it in an oft-quoted phrase, "le dernier savant du monde ancien" ("the last scholar of the ancient world").[2] Indeed, all the later medieval history-writing of Hispania (the Iberian Peninsula, comprising modern Spain and Portugal) was based on his histories.
At a time of disintegration of classical culture,[3] and aristocratic violence and illiteracy, he was involved in the conversion of the royal Visigothic Arians to Catholicism, both assisting his brother Leander of Seville, and continuing after his brother's death. He was influential in the inner circle of Sisebut, Visigothic king of Hispania. Like Leander, he played a prominent role in the Councils of Toledo and Seville. The Visigothic legislation which resulted from these councils is regarded by modern historians as exercising an important influence on the beginnings of representative government.
The Desert Fathers were early monastics living in the Egyptian desert; although they did not write as much, their influence was also great. Among them are St. Anthony the Great and St. Pachomius. A great number of their usually short sayings is collected in the Apophthegmata Patrum ("Sayings of the Desert Fathers").
A small number of Church Fathers wrote in other languages: Saint Ephrem the Syrian and Saint Isaac the Syrian for example, wrote in Syriac, though their works were widely translated into Latin and Greek.
In the Roman Catholic Church, St. John of Damascus, who lived in the 8th century, is generally considered to be the last of the Church Fathers and at the same time the first seed of the next period of church writers, scholasticism. St. Bernard is also at times called the last of the Church Fathers.
The Eastern Orthodox Church does not consider the age of Church Fathers to be over and includes later influential writers, even up to the present day, in the term. Among the Orthodox, the Church Fathers do not have to all agree on every detail, much less be infallible. Rather, Orthodox doctrine is determined by the consensus of the Holy Fathers—those points on which they do agree. This consensus guides the church in questions of faith, the correct interpretation of scripture, and to distinguish the authentic Sacred Tradition of the Church from false teachings.[23]
Though much Protestant religious thought is based on Sola Scriptura (the principle that the Bible itself is the ultimate authority in doctrinal matters), the first Protestant reformers, like the Catholic and Orthodox churches, used the theological interpretations of scripture set forth by the early Church Fathers. The original Lutheran Augsburg Confession of 1531, for example, and the later Formula of Concord of 1576-1584, each begin with the mention of the doctrine professed by the Fathers of the First Council of Nicea. John Calvin's French Confession of Faith of 1559 states, "And we confess that which has been established by the ancient councils, and we detest all sects and heresies which were rejected by the holy doctors, such as St. Hilary, St. Athanasius, St. Ambrose and St. Cyril."[24] The Scots Confession of 1560 deals with general councils in its 20th chapter. The Thirty-nine Articles of the Church of England, both the original of 1562-1571 and the American version of 1801, explicitly accept the Nicene Creed in article 7. Even when a particular Protestant confessional formula does not mention the Nicene Council or its creed, its doctrine is nonetheless always asserted, as, for example, in the Presbyterian Westminster Confession of 1647. Many Protestant seminaries provide courses on Patristics as part of their curriculum and many historic Protestant churches emphasize the importance of Tradition and of the Fathers in scriptural interpretation. Such an emphasis is even more pronounced in certain streams of Protestant thought, such as Paleo-Orthodoxy.
The study of the Church Fathers is known as "Patristics".
Works of fathers in early Christianity, prior to Nicene Christianity, were translated into English in a 19th century collection Ante-Nicene Fathers. Those of the First Council of Nicaea (325 AD) and continuing through the Second Council of Nicea (787) are collected in Nicene and Post-Nicene Fathers, see also First seven Ecumenical Councils.
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