My latest offering on YouTube complements yesterday’s blog post. Yesterday, I argued for the relevance of second-century Christianity for today. In my YouTube video, I argue for the importance of the second century as its own historical moment, highlighting six areas worth considering, the first three of which are intimately connected:
Many people are comparing our current cultural moment to the final decades of Roman rule in the western Empire and the first century or so thereafter (in order to evoke both St Augustine (d. 430) and St Benedict (d. 547) as guides). There are parallels. But some people are also putting forward the argument that we are living in a second-century moment, at least as far as Christianity in the wider culture is concerned.
This has its parallels as well.
First, the government isn’t really persecuting Christians in the West (despite what some of the fear-mongers will tell you). Instead, for the first time since 312, they frankly do not give a care what Christians believe and desire. We have become a non-issue for them. Although there has been a narrative created of the pre-Constantinian world being one of unrelenting persecution, for most of the second century, Christians were not systematically persecuted, and only occasionally. Persecution is a big hassle, so the government needs to have itself a goal before engaging in one.
Second, the religious map of the world around is becoming more and more pluralist. Now, this doesn’t mean we’ve arrived at the pluralist utopia promised back in the ’90s. No, people are not interested in Christianity as one equal option among many. They’ll express such an idea, but if your Christian conviction leads you step out of line on a specific issue dear to the culture’s heart, you’ll find out just how rigid and puritanical everyone still is. That said, the actual religious landscape is increasingly varied due to the unchurching of many white people on the one hand and the arrival of newcomers to the West who bring with them their own religion. When I lived in Toronto, I visited a massive, stone Hindu Mandir besides a little shopfront Buddhist temple. Alongside these are homegrown New Age manifestations and the organisation of humanism into a new religious movement. The religious landscape of the Roman Empire was itself a smorgasbord, as the excavations at Dura Europos show us (3rd-century Syria).
Third, the internal world of Christianity has been seeing (for quite a while) the return of old heresies, of Gnosticism both explicitly and implicitly. Gnosticism here can be defined as an impulse towards salvation through knowledge about facts and things, gnosis, as opposed to knowing God (which is a personal reality); an impulse towards esotericism, towards secret knowledge; an impulse towards dualism; a rejection of the material world as truly good; a deep spirituality that relativises the place of Christ and thus diminishes him — a cosmic Christ consciousness that I participate in is a lesser thing than Christ as God.
And besides these, versions of Pelagianism, Nestorianism, Arianism, and Apollinarianism are appearing. They may not be second-century, but their attempts to drown out the symphony of orthodoxy with their own discordant monotony is the same.
None of these parallels is exact, of course. As a historian, I could start pulling each one apart. But to the extent that they hold, what I think they can do is help us frame our attempts to be and make disciples of the living Lord Jesus in our cultural moment. And they also highlight the second century as a place for us to go in forging an ancient-future Christianity, as an important period for the sources of the ressourcement.
To that end, my friend Brian and I will be giving a series of lectures this fall specifically on the second century and how its resources can help Christians today.
I was interested to see a volume in a series I appreciate — Cascade Companions — on Origen, of whom I have been doing a little bit of reading today. Here’s a quick review by Mike Bird of the volume. Author of the volume is Ronald E. Heine, who translated Origen/Jerome’s commentary on Ephesians:
I’m sure someone has beat me to it, but I recently coined the term ‘Anglo-Patristic’ while thinking about what I would do if I ended up a theologian (instead of a philologist). Basically, as I imagined my work on dogmatic theology (not systematic, I don’t do academic systematics [whew!]), it was, in some ways, inspired by the Neo-Patristic works discussed by Andrew Louth’s Modern Orthodox Thinkers, or the Ressourcement and evangelical ressourcement stuff I’ve read — but the BCP, John Donne, and Lancelot Andrews kept invading.
That is, it would be theology drawing deep from the resources of the Great Tradition, producing a synthesis of the Fathers on the important matters of the faith, yet bringing in resources of the Anglican tradition.
Why would anyone want this, you may ask?
Well, no matter how I go about things, I turn up Anglican. Perhaps a bit East-leaning. But Anglican, nonetheless. And when I consider the triple schism of North American Anglicans and the impending one in England, I see the value of patristic wisdom not only for a rebirth of orthodoxy (as discussed by Thomas C. Oden) but also for a deepening of the faith within the evangelical and charismatic wings.
And, thus, maybe a way for liberals, catholics, evangelicals, and charismatics to find a richness in the Christian tradition without tearing each other apart and without jumping ship to the Eastern Orthodox, Roman Catholics, Baptists, or Pentecostals, as many are tempted to do. As many have done.
I guess because it appeals to me, I figure it would appeal to other people. To those who pray with Anglican liturgies, read Anglican lectionaries, revel in George Herbert or John Donne, who are also cognizant of being part of a rich theological tradition running from Ignatius and Clement through Athanasius and Augustine on to Anselm and Aquinas up through Hooker and Andrews to O’Donovan and Williams. For those whose spirituality includes John Mason Neale hymns and maybe also Steve Bell. For those of us who read Malcolm Guite and realise that Anglican spirituality can drink from the well of the Fathers as well as of the metaphysical poets.
An Anglo-Patristic synthesis is eminently Anglican. Nay, English, even — from Aldhelm, from Bede’s patristic commentaries, through Lanfranc and Anselm, Alexander de Hales, Robert Grosseteste, Alexander Neckham, let alone the actual Anglicans who have been immersed in the Fathers, whether Cranmer or Andrews or Jewel or Hooker or Parker, not to mention the turncoat John Wesley, on to young Anglican theologians and scholars I am glad to call my friends who study Augustine, Eustathius of Antioch, Athanasius.
If philology doesn’t work out, I know what I’ll do.
However, I can see why someone might be disappointed by this book. It honestly does not do what it is advertised as doing, not even what the Foreword by Cardinal Donald Wuerl says. It is not an introduction to the Church Fathers. Not by a long shot. This is part memoir, part invitation to the Fathers, part personal and devotional discourse on the Fathers. Furthermore, the sayings and teachings of the Fathers have been digested thoroughly by Talbot’s own life experience as a modern Roman Catholic; this results in them sometimes being taken at face value, and the book often reads, for example, as though he unproblematically assumes that Ignatius of Antioch was a bishop the same way John Chrysostom was a bishop 300 years later.
What we do see as we read, though, is a vision of the historic Roman Catholic and Orthodox churches as being the successors to the Fathers. Talbot is aware of the ‘development’ of tradition — he believes, then, the fullness of the Patristic trajectory is found in Roman Catholicism. Therefore, what he is finding in the Fathers is not always the same things their ancient readers or hearers would have found. Instead, what he finds is wisdom for today that speaks to the Roman Catholic soul, finding either timeless gems or modern readings that are themselves worth pondering.
That may sound patronising or damning with faint praise. I hope not! I, myself, read the Fathers in my own context for their wisdom. Certainly, the great historical analyses of the Fathers that expound what they meant in their context, what the causes and effects of their tradition were, are of great value. That’s what some of us get paid to do. But all of us, as Christians, should also ask: What is the perennial wisdom and value in the Church Fathers? This is what Talbot offers. Furthermore, you can tell that Talbot, too, has profited from historical-critical research into the Church Fathers.
The book begins with the story of the fire of 2008 that destroyed the main building of Little Portion Hermitage, including the library and archives and monuments to Talbot’s recording career. And thus a rediscovery afresh of the community’s, and Talbot’s, own fathers. Then we learn a bit about how Talbot came to Roman Catholicism, and his time amongst Franciscans before founding the Brothers and Sisters of Charity, and taking us through various themes of his life and career to today, when he is an itinerant teacher. Throughout, he offers some of his favourite teachings, fathers, and texts and discusses how they have influenced his life and spiritual journey as a Roman Catholic.
In this book you’ll be introduced to the Didache, St Ignatius of Antioch, St John Chrysostom, St Diadochus of Photiki, St Cyril of Jerusalem, St Cyril of Alexandria, St Irenaeus of Lyons, as well as a host of others more cursorily. I had hoped for more discussion of the content of Chrysostom, as well as of mystagogy — his chapter on mystagogy is more of an example of mystagogy for the Mass as celebrated in the USA today. I had also hoped for a wee bit more on St Benedict (I guess I’ll have to read his book Blessings of St. Benedict for that!
In the end, I would recommend this to a Catholic friend or fellow fan of JMT (as I said at the top) who is curious about how we can live in the light of the Fathers today. Demonstrating that point is something that JMT has done admirably, and I hope we can all come to a place where we have become so suffused with Scripture and tradition that the Fathers come naturally to mind at any time.
I was just made aware by Keith in the comments of this blog that there is a Patristics site aptly named Patristics. It is very visually appealing and swanky. Given its swankiness and the fact all of the blog posts are from 2016, I imagine that it is new.
This website wants to be for everyone, and in many ways it is, but its editorial choices betray the fact that its authors and editors are Orthodox. For example, on the Apostolic Succession page, only the successions of Alexandria, Antioch, Constantinople, and Jerusalem are listed; one would have thought that Rome, as one of the three ante-Nicene proto-patriarchates, would have made the cut. Thankfully, though, even if these guys are Orthodox, they aren’t the dytikophobic John Romanides kind, as seen in the well-balanced blog post about St Augustine of Hippo.
You can’t criticise people for having their own bias. I’m Anglican, after all, and it would be disingenuous to write from any other perspective.
As a resource for the Church Fathers, the goal of this website is to gather together Patristics sources in readable English. Not everyone likes ANF and NPNF or other Victorian translations out there; I like them well enough, but find them to be among the more difficult texts to read from a screen instead of a book. As far as comprehensiveness is concerned, the site is clearly still under construction; not only are the proposed authors few, but many still lack texts. This is not a criticism; undoubtedly it will grow over time. Putting proofread texts on the Internet takes time, and I am glad to see a website that seems to be taking the time required. As you wait for Patristics to grow, don’t forget my page on where to find various Church Fathers online!
That said, this website happily fills in some of the gaps in ANF and NPNF: The Didache, Patristic selections from The Philokalia (St Antony the Great, St Mark the Ascetic, St Isaiah the Solitary, ‘St'[?] Evagrius the Solitary, St John Cassian, St Nilus the Elder), Sayings of the Desert Fathers (the source of which is unattributed), St Maximus the Confessor, and St Isaac the Syrian.
Other content I appreciate are links to applicable podcasts (chiefly Ancient Faith Radio); it would be cool to see these expanded to include Catholic and Protestant podcasts and even YouTube videos. But that may be too much to organise for the administrators and could overwhelm users.
Besides the content of the texts, there is also a page listing different ancient heresies. One idea for expanding this is to link to both heretical texts and their ancient opponents. First, of course, the website should grow its database of Church Fathers.
These criticisms are put forward in love — this website is so aestethically pleasing that I would be very glad to see it succeed and grow! Hopefully the editors and engineers can take these comments graciously and apply them. 🙂
It is not immediately obvious how to reach your goal of reading the Fathers themselves while navigating the Church Fathers page, unfortunately. Nonetheless, some texts are there if you click on an author and then click once again in the left sidebar.
The text of 1 Clement, the only one of his texts available, is written in Victorian English, surprisingly. It is attributed to Daniel Loych, whoever that is — presumably one of the intrepid volunteers engaged in the usually thankless task of uploading content. The translation is the Ante-Nicene Fathers one by John Keith. Translator credits are essential.
This raises serious concerns for me — why do we need a new, sexy website to give us access to public domain translations already posted online by Calvin College at the Christian Classics Ethereal Library and New Advent? Is a third online version of ANF and NPNF really necessary? Is the market people who want sexy websites? Indeed, their homepage even states:
Many people struggle with reading archaic sentence structure. Our English versions are carefully worded to provide the most relevant understanding of ancient texts.
My other concern is the extent, but I hope that that will merely be fixed with time. The only Latin Fathers they provide are Tertullian, Hilary of Poiters, Ambrose, Augustine of Hippo, and John Cassian. Missing Jerome is a bit of a blow, but if one were to start with any group of Latin Fathers, this would be it.
One proofreading concern is that hierarch is misspelled heirarch.
Texts I’d like to see. I am most interested in seeing readable, online editions on here — besides the authors in ANF and NPNF — of these monastic texts: The Rule of St Benedict, the ascetic corpus of St Basil, the Rule of Pachomius, The Life of Simeon the Stylite, and the hagiographical texts of Three Byzantine Saints (The Life of Daniel theStylite, The Life of Theodore of Sykeon, The Life of John the Almsgiver [but he’s not a monk]).
Non-monastic texts: Salvian of Marseilles, Romanos the Melodist, ancient liturgies, Prudentius, Paulinus of Nola, Eusebius’ Praeparatio Evangelii and Gospel Problems.
Apocryphal texts: I think it would be really helpful to make available apocryphal texts such as the Protoevangelion of James that are the sources for stories accepted by tradition.
Canon law: It would also be helpful to see some western canon law texts appearing; these are, however, available in NPNF2, vol. 14.
As I say, this is a swanky, visually appealing website. I look forward to watching its library of Patristic texts grow in time to come!
Cassiodorus (c. 485-c. 585) spent the latter decades of his life, after a career in the civil service of Theoderic the Amal, Ostrogothic King of Italy and then an exile in Constantinople, running a monastery called Vivarium at his estate near Scolacium (Squillace; nice photos here). For the monks, he composed his Institutions of Divine and Secular Learning.
The Institutions begin by setting out divine learning. Cassiodorus was grieved that the study of the Divine Scriptures lacked a suitable programme of learning akin to what existed for secular learning, so he put this together. I think it is not a bad approach to Christian learning, although it would need updates in the reading list today! A lot of Christian learning is simply Bible classes/study with no overarching connections, or a focus on ethics/morality with little emphasis on really learning, or (in some places) study of the great writers and thinkers without study of the Bible.
Some people want to begin courses of Christian education with Plato, or with the Trinity. While I can get behind the second, the former is foolish. Cassiodorus begins with the Bible.
First, the Bible. Cassiodorus sets out in the Institutes the various divisions of the books of the Bible and what the most important commentaries are, including where to find Latin translations of the Greek Fathers. His commentators are the usual suspects — Augustine, Jerome, Ambrose, Basil, John Chrysostom, Cyril of Alexandria, Clement of Alexandria, Athanasius, Didymus the Blind, and Origen, who is recommended with cautions* — plus a copy of Pelagius on Romans which he had expurgated of heretical bits.
A benefit Cassiodorus’ monks would derive from these particular commentators is not just Bible knowledge — although certainly that — nor explications of difficult passages, but also Christian theology. The Divine Scriptures exist not for us to worship them but to show us the path to salvation laid out by One worthy of worship. Neither theology nor Bible study is an end in itself. If we were to adapt this program for life today, then modern commentators who seek such wisdom are the ones to choose, not simply those with brilliant academic insight and credentials.
After setting out the great Bible commentaries, Cassiodorus recommends consolidation of our knowledge. I think this task is to be carried concurrently with the above. First, he recommends introductory manuals to the Divine Scriptures, then learning the rules of elucidating the text; third, checking commentaries if something in the Scriptures is obscure; fourth, very careful reading of orthodox/catholic teachers; fifth, paying attention whilst reading the Fathers for when they mention specific Bible passages in wider discussions; sixth:
frequent discussion with learned elders; for in conversation with them we suddenly realize what we had not even imagined while they transmit eagerly to us the knowledge they have gained in their long years. (Inst. 1.X.5, trans. Halporn)
This recommendation is part of the ongoing programme of study. Always keep the words of the Holy Scriptures in mind, and seek wisdom on them in all places. One thing that I feel perhaps we lack in Christian education today is the contact with the living tradition of spiritual elders; instead, we spend our time with books (some, true, written by spiritual elders) or people with professional expertise — but something different is gained through conversation with wise elders. This, of course, can only be ‘built in’ to a program of Christian instruction by creating atmospheres where the elders are accessible to the disciples. But it’s probably (definitely?) of critical importance.
Third, the Ecumenical Councils. Having learned one’s Scriptures, Cassiodorus recommends the four ecumenical councils (Nicaea [325, creed here], Constantinople [381, creed here], Ephesus , and Chalcedon [451, definition of the faith here]). I find it intriguing that Cassiodorus wrote this after 553 but does not mention Constantinople II as a fifth such council. Anyway, the number accepted by East and West at least until the Reformation is now 7 Ecumenical Councils. Cassiodorus recommends them both for theology and the canons. Given the ongoing shifting and changing of canon law, I would say that their theology is more foundational for Christian education today than the canons — coming to an understanding of their definitions of the faith and theological issues, as well as the other historic definitions, the Apostles’ Creed and the so-called Creed of St Athanasius. The canons and dogmatic decrees of the Seven Ecumenical councils are online here.
For sola scriptura Christians who are possibly freaking out at this point, remember that the creeds are succinct summaries of Christian faith. As well, in the early Fathers such as Irenaeus (2nd c) and Tertullian (2nd-3rd c), there is a coinherence between the rule of faith, an oral tradition that evolved into the abovementioned creeds, and the Divine Scriptures. By studying the Creeds and the Councils in close succession to, or alongside of, the Scriptures, we are guiding both the students’ understanding of the Divine Scriptures and of the Creeds.
The next few chapters of the Institutions are about different divisions of the Holy Scriptures and then about how to correct one’s text. Perhaps a modern version would include courses on textual criticism and the history of transmission here? We no longer use manuscripts that we correct ourselves (which Cassiodorus says to do very carefully!), so his precise instructions here are not very useful.
After an encomium on the Sacred Scriptures, Cassiodorus then recommends study of theology. Here, he recommends some of the introductory texts on the faith by St Ambrose, as well as the more complex works on the Holy Trinity by St Hilary of Poitiers and St Augustine, then works on ethics and Augustine’s City of God. What would we add today? I would say some later Fathers, such as Maximus and John of Damascus. Aquinas? Palamas? Calvin? Luther?
After theology and ethics, Cassiodorus recommends Christian history. He lists the major writers of ecclesiastical history and their Latin translations. The study of Christian history is a good idea. I always highly recommend it. The difficulty for us is that we have about four times as much Christian history as Cassiodorus did. Thus, the study of it cannot necessarily be as imbued with the Fathers as the earlier sections. Perhaps, then, some of the best modern scholarship? Cassiodorus also recommends reading Josephus.
Great men Cassiodorus recommends. Next, the monk is to become acquainted with: St Hilary of Poitiers, St Cyprian of Carthage, St Ambroe of Milan, St Jerome, and St Augustine — but not to neglect living greats, such as Eugippius and Dionysius Exiguus. I’ve a feeling that most of these would have been covered by a careful following of the rest of the course.
Secular learning that is useful along the way. [This section edited.] Cassiodorus goes into secular learning most fully in Bk 2; in Bk 1, he recommends (biblical) geography and rhetorical studies. To these I would add a grasp of certain philosophical fundamentals. Of the disciplines Cassiodorus discusses, I would argue that these are the ones most likely to be missing from a standard education today.
Now, this is just Cassiodorus’ recommendations for sacred learning, for the training of the Christian intellect to understand the Bible and theology. What he leaves out in any detail is spiritual discipline. I imagine that someone following Cassiodorus’ program in conjunction with the disciplines of his contemporary Benedict or of Cassian a century and a half earlier would gain great knowledge both in head and heart. Because one can know all about the Bible and theology, but not know God. Update: Cassiodorus recommends Cassian to his readers.
I wonder if we could somehow help implement well-rounded Christian education like this not only for monks and theology students but for congregations as well? I know of some initiatives in some congregations; one of the theology PhD students who attends my church is organising quarterly sessions to teach biblical theology to the 20s-30s crowd, for example. It would also be great to see youth being taught more than a. apologetics, b. don’thavesexbeforemarriage.
*’Later writers say that he should be shunned completely because he subtly deceives the innocent. But if, with the Lord’s help, we take proper precaution, his poison can do no harm.’-Inst. 1.I.9, trans. Halporn
This post can give some context for the period when I started blogging about ‘Classic Christianity’.
For several years, mostly since I realised that I liked the Book of Common Prayer (BCP) during university and was drawn to St. Francis, my personal devotional and theological life has been taking a journey, and I’m only just now becoming aware of what exactly this journey has been. It is a journey that actually began with discovering the “mere” Christianity popularised by C. S. Lewis, and then a sudden realisation that, while I believe that core of Christian truth (“orthodoxy”), I am hopelessly Anglican. I recently discovered the term “paleo-orthodox”, which I think applies to me.*
Palaeo-orthodoxy is a concept that has been championed by Thomas C Oden, whose book The Rebirth of Orthodoxy I read around Christmastide. The basic premise of palaeo-orthodoxy is that true orthodoxy is the consensual agreement of the Church catholic, and is best found in the first 1000 years of undivided Christian history. If we are to rediscover what it means to be orthodox, then mainline Protestants, Roman Catholics, and the Eastern Orthodox have to turn away from the latest fads and trends in theological and philosophical thinking and look back at what the prophets, apostles, saints, martyrs, and mystics have passed down to us. The implications of palaeo-orthodoxy are not germane to the discussion at hand, however.
This blog has reflected my turn to more traditional, catholic, palaeo- sources for my spiritual life and thought. We see this, for example, in posts about Church Fathers, quotations from the BCP (including a post that was basically cut-and-pasted from it), a discussion about Mediaeval missions and Ramon Llull, and my post about Christology. I have in mind future posts about the Blessed Virgin Mary, the Communion of Saints, Ephraim the Syrian, and who knows what else.
Nevertheless, I want to affirm something important before those other posts fly from my fingertips, before their voice may seem to crowd out everything else — perhaps so that their voice cannot crowd out everything else. While I believe that the rediscovery of what I call “classic Christianity” is important for an increased vibrancy in the Church and for the personal devotional and spiritual life of us pilgrims, I am very missional.
I believe that Christians have two primary duties, the first being: To love the Lord our God with all our heart, all our soul, all our mind and all our strength. The second is like unto it: To love our neighbours as ourselves. On these two commandments hang all the Law and the Prophets.
Or, to phrase it differently, I believe we are first and foremost to engage in worship. Worship God. Join in the song of Creation with the stars and the cherubim and the oceans and the Ethiopians and the Baptists and the trees of the field! Sing God’s praises! Join with those around the Heavenly Throne, crying day and night, “Holy, holy, holy, Lord God of Hosts! Heaven and Earth are full of Thy glory! Hosanna in the Highest!” Cry, “Alleluia!”
And then, loving and worshipping the God Who is Love and Worthy of all worship, we must overflow to tell our world about Him. This is commonly called “evangelism,” but I prefer my friend Rick’s thinking surrounding “discipleship” — not simply making converts, but bringing people to Jesus to a place where they are following Him and living in communion with Him, discovering their gifts, using their talents, and joining in Jesus’ mission of making more disciples. This is the second duty.
For we are all, each and every one of us, loved by God, more than we could possibly imagine. And we are justified by faith through the grace of God alone. None of the works we ever do will save us. All we need to be justified by God is a faith in Jesus, who is God Incarnate, God enfleshed, God pitching His tent among us, Who died that we might live, who took our sin upon Himself and reconciled us to God, satisfying the inestimable love of God the Father. Justified by our faith in Christ, we have a relationship with God the Father, and God the Holy Spirit is sent to dwell in and overflow us.
For this faith, this apostolic faith, to flourish we need worship, prayer, and the Scriptures. And community, no doubt, to encourage us when we are weak, to give a place to use our gifts, to correct us when we err, to provide a place of vibrant power where we can engage in the worship of the triune God.
When I say, therefore, “I am palaeo-orthodox,” I do not believe that incense, candles, icons, prayer books, liturgies, classic hymns, old theology, honouring the saints, the sacraments, the classic spiritual disciplines, et cetera are necessary for salvation (in the strict sense of justification). I am still evangelical in the classic sense, I think. But I do believe that those things are aids for spiritual growth, that they help keep us within the bounds of orthodoxy, wherein we are free to explore God and laugh with joy and question with our rational minds the truths of the universe.
We are spiritual beings, and our spirits must be fed and conformed to the likeness of Christ.
We are rational beings, and our minds must be fed and conformed to the likeness of Christ.
We are emotional beings, and our emotions must also be fed (I don’t how) and conformed to the likeness of Christ.
We are physical beings, and our bodies must be fed and conformed to the likeness of Christ.
What I call “classic Christianity”, then, is an attempt to find Christ in the saints throughout all the ages (this is to say, not simply the last 10, 20, 50, 100 years, but further and deeper and richer than they) and recapture disciplines and thought-patterns that will help me become more like Him, to know Him more, to worship Him more fully, to be conformed into His image, to live like Him, to think with the mind of Christ, and in all these ways join in the Song of Creation, praising God unto ages of ages.
It is not abandoning my charismatic and evangelical heritage by any means, for I still pray in tongues and believe that Scripture is God’s Word written, sufficient for salvation, but rather an attempt to unlock the treasurehouse of that heritage, the stores and riches of Christian orthodoxy throughout the ages so that as a missional, charismatic, evangelical, orthodox, traditionalist, sacramentalist, palaeo-orthodox, liturgical Anglican I can know Christ and make Him known to all the world around me, ever praising Him and singing:
We praise thee, O God; we acknowledge thee to be the Lord.
All the earth doth worship thee, the Father everlasting.
To thee Angels cry aloud, the Heavens and tall the Powers therein.
To thee Cherubim and Seraphim continually do cry,
Holy, Holy, Holy, Lord God of hosts;
Heaven and earth are full of the Majesty of thy glory.
-from Te Deum Laudamus, an ancient Christian hymn (Canadian BCP pp. 7-8)
* Except I’m an Anglo-Scots Canadian, so I prefer “palaeo-orthodox”.
I have just launched a new page for this blog, ‘Church Fathers Online.’ Here I have listed online English translations of the Church Fathers of which I am aware. This page is the result of contemplating how to make the Fathers more accessible — and certainly making them available is part of that! Therefore, I decided to celebrate the growing availability of patristic texts to English writers by making a little page full of links to their writings. Enjoy!
Last night, it popped into my head to provide a list of the major Church Fathers by geography. One of the interesting things this list highlights is that East-West is not always a Greek-Latin division; Rome in particular was producing Greek-speaking theologians through the third century. I provide ‘major’ Fathers from the Ante-Nicene and Nicene & Post-Nicene Fathers series region by region from West to East. They are provided in chronological order in each region. This choice does, alas, leave out Spain entirely despite Isidore of Seville, as well as many of the great ascetic writers of Egypt-Palestine-Syria. Nonetheless, it is a good sampling, and I have other things to attend to! Enjoy!
Irenaeus of Lyons (from Asia Minor; Greek)
Hilary of Poitiers (Latin)
Rufinus of Aquileia (Latin)
Sulpicius Severus (Aquitaine; Latin)
Vincent of Lérins (Latin)
John Cassian (fr. East, lived in Egypt before Gaul; Latin)
Clement of Rome (Greek)
Justin Martyr (from Palestine, fl. also in Asia Minor; Greek)
Hermas (Rome; Greek)
Hippolytus (Rome; Greek)
Gaius (Rome; Greek)
Novatian (Rome; Latin)
Dionysius (Rome; Greek)
Ambrose of Milan (Latin)
Leo the Great (Rome; Latin)
Gregory the Great (Rome; Latin)
Tertullian (Carthage; Latin)
Minucius Felix (Latin)
Cyprian of Carthage (Latin)
Lactantius (fl. in court of Constantine; Latin)
Augustine of Hippo (Latin)
Greece & the Balkans (incl. Thrace/Constantinople)
Athenagoras of Athens (Greek)
Methodius of Olympus (Greek)
Jerome (fr. Latin Dalmatia, spent time in Rome before settling in Bethlehem; Latin)