Contents

Holy Trinity University .................................................................................................................... 2

Course Syllables ............................................................................................................................... 3
Unit One .......................................................................................................................................... 7
1. Introduction to Patrology ......................................................................................................... 7
a) Concept of Patrology ............................................................................................................ 7
b) Methods of Patristic Studies .................................................................................................. 9
c) Qualifications of the Church Fathers................................................................................... 10
d) How can we use the writings of the Fathers? ....................................................................... 12
1.2) The History of Patrology ......................................................................................................... 14
i) The beginning of the spread of Christianity ......................................................................... 14
1.2.1) How the Patristic Literature was preserved at that Epoch ................................................. 14
ii) The Church Historians’ Epoch ........................................................................................... 16
iii) The Setting of De VirisIllustribus ........................................................................................ 16
1.3) The Role of Church Fathers (Importance of Patrology) .......................................................... 17
1.4) Patrology and other branches of Theology .............................................................................. 20
a) Patrology and Biblical Studies ............................................................................................. 20
b) Patrology and Dogmatic Theology ...................................................................................... 20
c) Patrology and Comparative Theology ................................................................................. 21
d) Patrology and Ecclesiology .................................................................................................. 21
e) Patrology and Church History ............................................................................................. 21
Unit Two ....................................................................................................................................... 22
2.1) The Languages and Texts of the Fathers ................................................................................. 22
2.2) The Classification of the Patristic Writings .......................................................................... 24
2.3) The Outline of the Patristic Literature ................................................................................. 41
2.4) Christian Patristic Literature ................................................................................................ 43

1
 Holy Trinity University

Introduction to Patrology (Patristic Studies)

Prepared by: Fr. Dessalegn Weggari

Date: 2014 E.C

Addis Abeba

2
Course Syllables
Qualification of the Instructor

Qualification of the Instructor

Minimum requirement: B.Th. in Church History

At most M.Th. holder

Prerequisite course

 General Church History

 EOTC History

Course title

 Introduction to Patrology (Patristic Studies)

Credit hours

 3 Credit hour

Contact hour

 14 hours per month

Course Description

Introduction to Patristic Studies is to be given for degree students in regular, extension and distance
programs. In this course, the students briefly introduced the essence of Patrology/Patristic/ and its
role. Patrology is very essential or back bone course for every aspects of Theology. Church Fathers
had written on each and every topics of the Theology (Church).

The course is divided into Two Units. Unit one deals with introductory part and the second unit
explore about the Patristic Writings. The lecture will be given with talk and chalk, if possible with
power point presentation; the provided course note and the assignment are believed to furnish
students with the basic elements they are supposed to know in studding introduction to Patrology
/Patristic/.

3
The objectives of this course are:-

 To introduce the characteristics of Patrology

 Evaluate heretical teaching in the position of EOTC
 To study the History of Patrology
 Know and identify the Church Fathers, Apologists and their patristic literatures (writings)

Upon completion of this course, students are expected to:

 Describe the concept of Patrology (Patristic Studies)
 Differentiate the Role of Church Fathers
 Know the qualification of Church Fathers and role of apologists in keeping their faith
 Analyze the importance of Patrology with other theological disciplines
 Identify the types of Church Fathers and classification of the Patristic Writings
 Examine the life and the writings of Church Fathers

Course content

Unit One:

Introduction to Patrology

Concept of Patrology

Defining Patrology/Patristic/
What Is a Father?
History of Patrology

Methods of Patristic Study

How can use the writings of Fathers

The Beginning of the Spread of Christianity

The Church Historian’ Epoch
The Setting of De Viris Illustribus

4
Importance (Role) of Patrology

Patrology and other branches of Theology

Patrology and Biblical Studies

Patrology and Ecclesiology

Patrology and Church History

Unit Two:

The Languages and texts of the Fathers

The Classification of Patristic Writings: Time, Language, Material

The Outline of the Patristic Literature

The Beginning of Christian Patristic Literature

The Beginning of Liturgical Formula and Canonical Legislation: The Apostles’ Creed, The Didache

Teaching and Learning Methods

Lecture, Reflection, Creative Writing, Presentation, Cooperative learning

Assessment Methods

Activities Weights
Class Participation 10
Self-Exam Test 40
Final Exam 50
Total Points 100

Main Text

Fr. Tadros Y. Malaty, Lectures in Patrology the Apostolic Fathers, St. George’s Coptic Orthodox Church
Sporting- Alexandria Egypt 1993

5
References

1. Apostolic Fathers, the Ante-Nicene Fathers Volume I

2. J. N. D. Kelly, Early Christian Doctrines (New York: Harper and Brothers, Publishers,
1958).
3. J. Quasten: Patrology, vol.1: The Oxford Dictionary of the Christian Church, 1974
4. Patrick J.Hamell: Handbook of Patrology, 1968
5. Kenneth Scott Latourette: A History of Christianity, vol.1, 1975
6. The Early Christian Fathers, London 1960
7. Edgar T. Goodspeed: A History of early Christian Literature, Chicago 1966
8. J.B. Lightfood: The Apostolic Fathers, Michigan 1956

6
 Unit One

1. Introduction to Patrology

a) Concept of Patrology
Interest of studying the lives, literatures, and thoughts of ancient fathers is growing. Contemporary
Christians are eager to discover the faith of the early church fathers. The history of the early Church
fathers is the story of the Church in all its aspects of worship, social concepts, preaching, and
spirituality etc. It is the story of the living church of the time, who embraced her children through
divine love. It taught them to face the pagan world and the heretics with love to deliver them as her
beloved children, guide them to overcome their evils and to acknowledge their errors and heresies.
The church strives for their spiritual growth and ultimately their salvation.

o A “Church Father” is someone who had a significant influence on

the church, guiding Christians in the path of salvation

Etymological Derivation of Patrology

The word Patrology is derived from the Latin word Pater which means Father. Patrology is the
science which deals with the life, acts, writings, sayings, doctrines and thoughts of the Orthodox
Writers of the early Church.

The Life of the Church Fathers

In order to understand their writings and sayings, their lives and environment in which they lived
must also be considered

Their Acts: The writings, sermons, dialogues, letters, etc. of the Fathers are inseparable from their
own lives. Patrology’s message is to be sure of the authenticity of these acts scientifically, publishing
them and translating them in modern languages.

More importantly is the discovery of the thoughts of the Fathers, their dogma, doctrines and
concepts concerning God, man, church, salvation, worship, creation, the body, the heavenly life, etc.

Patrology is the door through which we can enter into the church and attain her spirit, which affects
our inner life, conduct and behavior. Through Patrology, the acts of the Fathers are transferred into

7
living thoughts and concepts which are based on a sound foundation, without ignoring the world
around us.

The Fathers of the Church in Holy Scripture

Abraham, Isaac and Jacob are called the patriarch or the fathers of Israel (Gen. 1:24 LXX, Exod.
3:13, 15; Duet. 1:18, Acts 3:13; 7:2, 12; Rom. 4:12, 2 Pet.3:4).

According to the Jewish tradition the official title of the Scribes (a member of learned class in
ancient Israel through NT times studying the scriptures and serving as copyist, editors, teachers and
jurists) was called Father.

In NT Church, the Jewish and Pagans on the martyrdom of St. Polycarp of Smyrna, were crying:
This is the Father of the Christians (Marty. Polyc. 12:3)

When then St. Athanasius referred to St. Dionysius of Alexandria, St. Dionysius of Rome and
others, he used the term Fathers.

What Is Father in Old and New Testament?

 In the Old Testament, Abraham, Isaac and Jacob are called the ―Patriarchs, ―or the Fathers
of Israel.
St Peter referred to Christians as ―the fathers‖ (2 Pt 3:4).
 In the NT, the Apostles see themselves as Fathers to the new born Church. St Paul
reminded the Christians of Corinth that he was their ―father in Christ Jesus‖ (1Cor 4:15);
addressed both Timothy and Titus as his true children(1Tim 1:2: Ti 1:4);
 St John greeted his flock as ―my children‖ (1Joh 2፡1 ፣ 3፡18፣ 1፡4) and ―my little children‖;
What is Fathers according to Church Fathers?
The custom of calling bishops as ―Father‖ continued after the Apostles’ generation.
• Bishops and teachers (St Irenaeus of Lyons at the end of 2nd century) used ―the Fathers‖ and ―our
Fathers‖ referring to all their ancestor sin the faith not only the Apostles and Apostolic Fathers but
also to the patriarchs and the prophets of ancient Israel.
Teachers demonstrate that their teaching was not their own but stretched back to the beginning.
o St Clement of Rome (writing before A.D. 100) showed that his pedigree (የዘር ሐረግ) came
from two apostles St Peter and St Paul.

8
 o Papias of Hierapolis (writing a few decades later) said he was the ―hearer‖ of the Apostle
John.
o St Irenaeus explained that he had learned the faith from St Plycarp of Smyrna, who in turn
had learned from St John the Apostle.
• More teachers began to justify their doctrine by showing the Apostolic succession.
• By 5th century, this practice had become almost a requirement for theologians and teachers.

In the 4th century, ecclesiastical writers began to apply the term ―Father‖ to other men who were
exceptional teachers: priests such as St Jerome, laymen such as Tertullian (lawyer), St Justin the
Martyr (a philosopher), and Hermas the shepherd (a farmer and family man).
 When St. Athanasius referred to St. Dionysius of Alexandria, St. Dionysius of Rome and
others, he used the term ―Fathers.‖
 St. Basil the Great (Letter 37), said that ―I myself have been appointed to the position of a
father by reason of the station the Lord has appointed for me‖.
 As disputes multiplied, it became necessary to designate which ancient teachers were
authoritative and which were not.
In the 5th century, St Vincent of Lerins sketched out the ground rulesfor the field known today as
―patristics‖ or ―patrology‖, the study ofthe Church Fathers.
• St Vincent ventured a definition:
The Fathers are ―Those alone who, though in diverse times and places, yet preserving in the
communion and faith of the one catholic Church, have been approved teachers‖ (Nicene and Post-
Nicene Fathers, Series 2, 11:132).

b) Methods of Patristic Studies

In studying Patrology, we face two integral systems:

1) The scientific system which the Western Fathers adopts: Scholars are interested in publishing
the texts of the Patristic Literature in a scientific accurate translation to modern languages,
criticizing them and studying their doctrine and thought: Theological, ascetic, Spiritual, and
Biblical, etc.
2) The Spiritual System, which the East adopts: The Eastern Church Fathers are interested in
enjoying the richness of the fathers’ spirituality, by penetrating the depth of the texts and
putting them to practice within the church life

9
These two systems are inseparable, for they are integral. The scientific system helps to establish
sound basics and the spiritual system transfers the texts into life and practice.

In the first century, teaching was a bishopric work, or a Fatherly work. Teaching was not merely
presenting some dogmas or doctrines, but presenting a living experience, which the disciples
examined together with their Fathers. Teaching and discipleship were inseparable. Through the true
fatherhood, the bishops and priests, looked to teaching not merely as a fruits of theoretical dogmas,
but of their fatherly love, through which they can repeat the words of St. Paul, In Christ I have be
gotten you through the Gospel (1 Cr. 4:15).

When a man learns from the mouth of another, it is said that he is the son of the person who
teaches him, and the latter is called his father (St. Irenaeus Adv. Haer 4:41:2)

The speech is the son of the soul, therefore we call those who teach us our fathers (St. Clement of
Alexandria 4:41)

In Patrology the term Fathers was not confined to bishops, priests and deacons, but included all
those who supported us with orthodox Christian literature. This designated the apologists who
defended the Christian faith in the early church even though they were not clergymen. It also
designated the leaders of the monastic life who escaped from priesthood but they had many
disciples who practiced evangelical asceticism.

c) Qualifications of the Church Fathers

Certain qualifications are necessary and only some of the ecclesiastical writers were called Church
Fathers. These qualifications are:

The Father according to Patrology, is the one who participates in the Christian Literature, such as
discourses, dialogues, letters, sermons, advices, and commentaries on some books of the Holy
Scriptures.

Orthodoxy of doctrine: The Father examines the church life without deviation from orthodox
doctrines.

There are, however, some exceptions for the title Father. It has been conferred upon those who
have valuable literature, although they have inclined towards some heretic attitudes, e.g.Tertullian,
Tatian, Origen, Eusebius of Caesarea.

10
 • Here even though they had valuable literature we EOTC do not accept them as a church
fathers

Patrology is concerned with the study of the writings of heretics and the apocryphal in order to
understand the whole environment of the church and its surroundings. This gives an insights into
how she stood in the face of heresies and witnessed to the truth, struggling to serve even the heretics
themselves and win them back to the kingdom of God.

• Gnosticsm, Manchianism, Docetism, Arian, Monophysite, Eutychianism, Apollinarius

Holiness of Life:

Orthodoxy doctrine and holiness of life are integral. We study Patrology to enjoy the evangelical life
of the church, and to attain the spirit of the early church, through her saints who offered their lives,
side by side with their teachings, as a living record that witness the living truth.

To ensure the orthodoxy and holiness of life, the writings of the fathers were mostly introduced by
words, an essay (or an epistle) of our father, saint.

Antiquity: Some scholars see that the Patristic epoch starts by the Apostolic Fathers down to the 6th
century. Others take it further the eighth century while others see that there is no specific era for
fathers.

They believe that extends throughout all ages, for the spirit of God is working in the church of
Christ, as in every age there are saintly teachers and fathers.

The Roman Catholic Church admits another condition: the approval of the church through
canonization. However the Orthodox does not canonize the fathers1. She has no official list of saints
and fathers, but suffices to proclaim the heretical writings and excommunication the heretics until
they return to truth, denying their heresies.

The church has only a list of saints who are referred to in the liturgy of the Eucharist and in the
church hymn, asking for their prayers for the salvation of the world.

• Still, however, EOTC accepts the approval of the church through canonization.

1
Here this teaching does not include the EOTC; it is the Coptic Orthodox Church View. EOTC accepts the approval
through canonization of Saints.

11
The holy fathers’ sayings represent the thoughts of the universal Catholic Church, as received from
the Apostles guided by the Holy Spirit who unceasingly acts in the church. They hold fast with what
they found in the church, practiced what they had learned and what they had received from the
church. He, who despises the holy fathers, must know that he despises the whole church.

d) How can we use the writings of the Fathers?

We must not rely on the writings of a single Father, because no one is capable of acknowledging the
truth in its entirety. We only accept the opinion of Fathers, if it is in harmony with the Bible and the
church tradition.

We must not rely on one or more separate quotation from the acts of any Father but rather study all
his thoughts and understand the quotations within his whole work. We must also consider the
circumstances and the church environment, at that time. We must not single out one or more
quotations to form our own opinion.

We must study the meaning of the terms which a Father had used. Sometimes they had certain
contemporary philosophical or popular concepts of the era. Some fathers used the same pagan or
heretic terms of that time, especially when they wrote to certain worldly groups. They wrote to them,
using their (pagan) own terms, language and concepts.

It is very useful to study the meaning of some difficult terms by comparing them with the same
terms used by their contemporary Fathers.

Using the writings of the Fathers

St. Athanasius used some quotations from the writings of the Fathers in his works and St. Basil
depended on many quotations from the writings of the Fathers. This attitude increased in 4 th and 5th
c. As an example, St. Cyril of Alexandria in his writings to the Egyptian monks to defend the use of
the term Theotoks referred to the writings of the saints. Secondly, in assuring the Trinitarian faith he
used the wisdom of the holy fathers. Again in his writings against Nestorius he declared that the
Holy Spirit spoke in the holy fathers.

Translating Patristic literatures into popular language: As an example there are many EOTC
manuscripts from Apostolic Fathers. Manuscripts preserved in National Library of Berlin etc.

12
Self –Exam 1

1) What is Patrology?
2) What are the qualifications of Church Fathers?
3) Discuss the Importance of Church Fathers
4) What are the methods in studying Patrology (Patristic Literatures?)
5) How to use the Literatures of Church Fathers?

13
1.2) The History of Patrology
The Lutheran theologian, John Gerhard, from the seventeenth century, was the first scholar who
used the word patrologia as a title of his work, which he published in 1653. But the idea of
publishing the sayings of the fathers dates back to the early centuries of Christianity.

We may divide the history of Patrology into four epochs, which may be introduced in succession:

o The beginning of the spread of Christianity

o The church historian epoch
o The setting of De viris Illustribus
o The new scientific epoch

i) The beginning of the spread of Christianity

In this epoch the Patristic literature was considered as a part of the church tradition. Every
generation receives it as a living gift (deposit) which is passed on to the following generation.

Thus the Patristic literature was spread not for scientific research, but as a precious gift that declared
the life of the church and her faith to be practiced throughout ages.

In other words, it is not preserved in museums or libraries of scientific institutions or seminaries to

be studied and criticized, but as an open living gospel written by the life and acts of the church
guided by the Holy Spirit. A continuous testimony for unceasing redeeming work of God
throughout ages.

Thus, our fathers were interested in this precious treasure, not as an ancient spiritual literature to be
preserved, but as a continuous church life to be experienced.

1.2.1) How the Patristic Literature was preserved at that Epoch

It was preserved as part of the deposit of faith. One can acknowledge how the church was interested
in its preservation from the following quotations:

It is fit for us to preserve the tradition we have received from our forefathers without change St.
Gregory of Nyssa). I am a lover of the true teachings, pursuing the spiritual steps of my Fathers (St.
Cyril of Alexandria)

14
It is preserved through the discipleship system, that every generation enjoys the discipleship of the
former one. Many disciples wrote in their private diaries statements and stories about their spiritual
fathers who helped them in their spiritual progress.

On many occasions, when a spiritual father departed from this world, one of his disciples, especially
the one who was in close contact with him, would write a biography of him, including his private
behavior sayings and advises.

Some believers were eager to record the sermons of their spiritual fathers. These sermons included
commentaries on biblical texts, spiritual topics, theological items etc. Many sermons of St. John
Chrysostom and others were recorded by those who admired them.

Many diaries, memories and books were written by pilgrims, St. John Cassian (360-435) for example
who visited Egypt and met many abbots of the monasteries in Egypt, wrote his well-known two
books: The conferences (dialogues with many desert fathers) and the Institutes which dealt with the
canons of the monasticism and the methods of victory for a monk in his spiritual struggle.

Palladius, the historian of monks (c.365-425) visited Egypt and acknowledge her ascetics. He also
met St. Didymius the blind, the dean of the school of Alexandria several times. He wrote his book
the lausic History or the paradise of the fathers.

The historian Rufinus (c. 345-410) recorded in his work, The history of monasticism some speeches
of the Egyptian desert fathers. He visited Egypt in 372 A.D and studied there for some years and
became a disciple of St. Didymius the blind.

The scholar of Alexandria attracted many church leaders who transferred its literature to their
churches.

The translation of the Patristic literature, especially from Greek to Latin, Syriac and Ethiopia. St.
Jerome devoted himself for a long time in translating the works of Origen, whom he admired. The
sayings of the Egyptian fathers were recorded in Greek and translated into Latin. Rufinus translated
some works of Origen and St. Clement of Alexandria.

Many Coptic literature was translated to Ethiopian and Nubian languages.

15
 ii) The Church Historians’ Epoch
Eusabius of Caesarea (c.260-340) is considered as the father of patrology who established the idea of
publishing the sayings and writings of the fathers.

In the introduction to his work the ecclesiastical history written in 326, he states that he intends to
report about the number of those who, in each generation, were the ambassadors of the word of
God either by speech or by pen, the names, the number and the age of those who were driven by
the desire of innovations to an extremity of error, have heralded themselves as the introducers of
knowledge, falsely so called.

He actually presented a list of all the writers and their works. He also recorded part of the quotations
to most of them. His book is the most important reference in Patrology, though some of the works
from which he quoted had been lost. In spite of its numerous errors it is still the only reference to
some of the early Christian writers.

This book motivated many of the writers in the east and the west to complete it. They are called the
church historians such as Socrates, Sozomen and Theodrote. Their works are similar, but mostly
ignore the western church. In the west Rufinus translated Eusabius’ work into Latin and added to it
some events until the age of Theodosius the Great (392). These additions have little value.

iii) The Setting of De Viris Illustribus

This book the Illustrious men is composed by St. Jerome (342-420) in 392 or in 393 by the demand
of his friend Dexter. This work defended the church from the accusation of Celsus, Prophyry, Julian
and other pagans who thought Christians were not intelligent.

St. Jerome records the Christian writers (till 397) who were rich in their literature. It consists of 135
chapters, starting with the apostolic age until his days. Each chapter represents a biography of a
writer and his works.

In his work, St. Jerome, imitated Suetonius, who published his book The illustrious fathers in c.100. He
dealt in brief with the renowned Latin writers.

A New Scientific Epoch

A new epoch started in the 16th c and 17th centuries by publishing the first series of the ancient
church writings in an exquisite style. In the 19th c many patristic texts were discovered and there

16
were serious desires to study these texts scientifically. Many academic institutions and universities
established special branches for this subject.

The 20th c has been predominantly concerned with the history of ideas, concepts and terms in
Christian literature and the doctrine of the various ecclesiastical authors.

1.3) The Role of Church Fathers (Importance of Patrology)

• The “knowledge” of God has not become more “advanced” over time
• The early Church Fathers are the foundation and source of our faith and tradition.

• The early church fathers had a profound understanding of Christ that we

can learn from
• Without the early Church Fathers and their teachings and sufferings, we would not have the
same one true faith shared by the chosen Apostles which was originally taken from the Lord,
Jesus Christ.

• Lives of the Fathers should affect our inner spiritual life - not a purely
academic pursuit
a) In Orthodox Education:

• We see these Church Fathers imparting knowledge extensively in Orthodox education that
still remains unchanged and has been the corner stone of Christian Dogma throughout the
centuries.

• The Orthodox education established by the early Fathers reflects the truth that is derived
from the Holy Gospel and the pure and holy life to which all church members aspire.

• The Church Fathers are not only the True Light but also reflected the Light of Truth in their
teachings to further understanding and to diminish rational doubting.

• St Paul, the Apostle, prophesied concerning the role of the Church Fathers. ―And with joy
give thanks to the Father, who has made you fir to have your share of what God has
reserved for His people in the Kingdom of Light (Col 1:12)

17
b) In Correct Interpretation of Holy Scripture:

• In the Second Epistle of St Peter, the Apostle, (3:16), he explains that there are some
difficult things which ignorant and unstable people explain falsely, so they bring on their
own destruction.

• Throughout the years, some ignorant and illiterate people explained some Holy Gospel
verses wrong.

• Much of the early Church Fathers’ writings centered on explaining scripture found within
the Holy Bible and how those verses were applicable to the believer’s life.

• St Basil, the Great, said, ―In the Church Fathers explanations of the Holy Bible we will find
an understandable explanation which may be mystical, physical, or spiritual.

• We will find these holy explanations assist to raise our hearts and minds to God and help us
grow spiritually.‖

• We have Fathers who specialized in writing interpretations of the Holy Bible such as St
Athanasius, the Apostolic (explained the Holy Book of Psalms), St John Chrysostom (every
Holy Book of the Gospels), St. Epherem of Syria and so on.

• We, through our Church Fathers, have maintained the True Faith and correct
explanation/interpretation of all the texts of the Holy Bible

c) In Guiding Human Behavior and Attitude:

• The early Church Fathers wrote their teachings, letters, books, and defenses in response to
the urgent needs of the believers at their time.

• The early writings reflected and addressed characteristic of personal and social problems that
believers faced in their ever-changing community.

• The scholar Tertullian, from North Africa, ardently believed and wrote that patience and
praying were the holy means that connected us to the Lord.

18
• He further wrote that believers should abstain from fun and types of entertainment, which
took ones’ focus away from God. He addressed such issues as how the Christian woman
should dress.

• St. Gregorian, the Theologian, wrote regarding denying the Lord Jesus Christ as a result of
fear and societal pressure.

• St. Basil, the Great, wrote to the youth of his day encouraging them to read and study Greek
literature, about anger, drunkenness, envy, and humbleness.

• St. John Chrysostom wrote in detail regarding priesthood and repentance.

• He also wrote about mental thinking and concentration on the pure holy life.

• He offered his advice to young widows, instructed parents on the raising of children, and
wrote about extinguishing materialism and extravagancy. He also addressed how marital
couples should live life together in a pure and holy manner.

d) In Teaching Orthodox Spirituality:

• For a man to live spiritually in accordance with God’s law and be close to God is not easy.

• To accomplish a truly spiritual life man needs teachers, scholars, advisors, trainers, and
counselors.

• The Church Fathers were not just literal or theoretical like Plato and other non-Christian
philosophers, but they offered the mystical life, which included the holy pure means of
connecting man to God on the basis of pure love to God.

• In addition, they offered the possibility of attaining peace and tranquility through the
mystical experience that began with the Light and ended in Divine Love.

• This mystical life remains a continual renewal; it is the holiness of the spirit in truth (John
17:17).

• The Patristic literature is the primary source material for reconstructing the history, dogma,
liturgy, canon, spiritual of the church during the period with which we are concerned.

19
Self- Exam 2

1) What are the roles of Church Fathers?

2) At the beginning of Christianity how Patristic Literature was preserved and generally how
Patristic Literature was preserved?
3) Ho St. Jerome Preserved Patristic Literature?
4) Discuss according to the teachings of Church Fathers how the Christian women should
dress?
5) Why Tertullian thought the Christian of his time to abstain from fun and entertainments?

1.4) Patrology and other Branches of Theology

Patrology is not just a branch of Christian Theology; it is an essential source of all branches of
theology, because the lives and writings of the fathers are an open and practical gospel that testifies
to the whole aspect of Christian life and doctrines.

Patrick J. Hamell says Theological training is incomplete without the elements of the history of
Dogma and positive Theology. All the great theologians studied the fathers carefully and reveal that
in their works by extensive quotations.

a) Patrology and Biblical Studies

The holy bible is the book of the church, who accepts the bible as the treasure of the divine
promises, preserves it as her own, and interprets it in her life through the writings of her fathers.

The church defended the OT in her dialogue against the Gnostics, especially Marcion and explained
the harmony and unity between OT and NTs.

The fathers present a treasure of the allegorical interpretation of the whole bible, in addition to many
historical and moral interpretations, through which one can enjoy the bible today and offer its
interpretation to the modern man.

b) Patrology and Dogmatic Theology

Almost all the writings of the fathers reflect the works of the Holy Trinity in our life, which is the
core of our dogmas.

Patrology, which embraces the minutes and statements of the logical and ecumenical councils, helps
us to deepen our understanding of the Christian dogmas and doctrines, at that time.

20
 c) Patrology and Comparative Theology
From the very beginning of Christianity the church faced those who attacked her faith: Jews,
philosophers and heretics. The church also endured the pressure practiced by the rulers of the land.
The church faced every group with its own terms and mentality.

For example she depended on the prophecies from the OT in facing the Jews, and philosophical
logics and terms in facing the philosophical atheists and the NT in facing the heretics and love and
long suffering in facing the persecution.

d) Patrology and Ecclesiology

Rarely do we find writings of the fathers that look into the church, her concept, her worship etc.
Almost all the writings of the fathers reveal the work of the Holy Trinity in the church, as God’s
own people, Christ’s own body, the temple of the Holy Spirit and the kingdom of God.

The church is declared through the biblical exegetical, apologetic, ascetic, sacramental and spiritual
tradition. Patrology reveals the meaning of the living church tradition, and its contents: the faith in
the Holy Trinity, Christ’s works and sayings, the Christian morality and Christian worship.

e) Patrology and Church History

The early church in her eschatological attitude was not interested in recording her history. The first
true church historian was Eusabius of Caesarea. By the work Church History he created the school
of the church historians in the east and west. Nevertheless, patrology supports us with many
historical events and helps us to understand the meaning of many church events.

21
 Unit Two

2.1) The Languages and Texts of the Fathers

At the spread of Christianity during the early centuries of the Roman Empire, the Greek Language
became the dominant language throughout the Mediterranean region. Hellenistic civilization and
literature had made such a thorough conquest of the Roman world, that there was hardly any town
in the West in which Greek language was not in everyday use. For this reason, Greek must be
regarded as an essential language of patristic literature.

The fathers did not write in classical Greek, which the Greek writers used in poetry, history and
philosophy, but in Koine (slang Greek), which became the official language of the Roman Empire
from 300B.C. to 500A.D , the language of the Holy scriptures, and the fathers of the early church.

In the East the Coptic, Syriac and Armenian languages took over the Greek language.

The Texts of the Fathers

The first editions of the Patristic texts cannot be regarded as critical editions, since scientific rules
for the selection of the manuscripts were not in existence. Nevertheless, many of these first editions
are now very valuable, because the manuscripts on which their texts is based has been lost.

Those editions, containing either a single work or the complete works of each author, began in the
sixteenth century and improved in the seventeenth and eighteenth centuries. The French
Benedictines of St. Maurdes Fosses are worthy of special mention for their distinguished
scholarship.

Single collections of several writers began with Marguerin de la Bigne (d.1589). In his Bibliotheca
Sanctorum Patrum he called the works of more than 200 early or medieval writers. This collection
gradually increased and in Cologne in 1616 it had become the Magna Bibliotheca Veterum Patrum in
14 vols. – later it was re-edited at Lyons in 27 volumes (1677) Maxima Bibliotheca V.P.
etantiqscrptorum ecclesiasti corum.

The Oratorian, A. Galland 9d.1779), published his Bibliotheca century M.J. Routh (Reliquiae Sacrae,
1814, Oxford), Cardinals A. Mai, S.J. and J. Pitra, O.S.B., are outstanding.

22
Migne

The greatest and most important collection of Patristic texts is Patrologie Cursus Completus edited
by Abbe J.P Migne (d.1875) compiled the PG, PL) – which is immense and needs substantial re-
editing. This collection is in two series:

Latin Patrology contains 221 volumes, four of which are indexes, pointed in Paris 1844-1855.

Greek Patrology (1857-1866) contains 161 volumes. At present it is made up of:

 The original edition

 Reprints of a certain number of volumes after the fire of 1868, many misprints etc.
 Photomechanical reproduction made since 1904 of volumes out of print, of poor quality.
Dom Olivier Rousseau reported to the patristic conference, 1959, his project of a
photomechanical reproduction, but of much better standard of volumes is no longer
available.
 Many works of these two series were translated into modern languages, such as German,
French and English.

Collections and Translations

Collections which supplement Migne

o PatrologiaSyriac by R. Griffin.Paris, 1894 ff., 3 vols.

o Patrologia Orientalis by R. Griffin and F. Nau. Paris 1903ff., 28 volms.

English Translation

Library of the Fathers, edited by Pusey, Keble and Newman.Oxford, 1838-1888, 45 volms.

The Ante- Nicene Christian Library. Translations of the writings of the fathers down to A.D 325,
edited by A. Roberts and J. Donaldson. Edinburgh, 1872.24 volms. With a supplementary volume,
edited by A. Menzies, Edinburgh, 1897.

Translations in other languages: Writings and sayings of the fathers had been translated to German,
Italian, Spanish, Dutch, Polish and Norwegian.

23
 2.2) The Classification of the Patristic Writings
We can classify the patristic writings on many bases:

Time

 The patristic writings, especially of the first five centuries may be classified on Time base.
Some scholars see that the first ecumenical council separated the fathers into two kinds
according to their literature;

The Ante-Nicene Fathers

Apostolic Fathers

Definition - The disciples of the Apostles

• First generation to preach the Gospel of Christ without any having seen
Jesus
• The Fathers of the 1st and 2nd century
• Their writings represent the faith they received through their direct contact
with the disciples Crucial moment in Church history:
 The living links with Jesus were passing
 Christianity was illegal and persecuted
 No Bible
 Schisms and heresies were very quick to arise….

But when the sacred band of the apostles…. Had reached the end of their life,
and most of the generation of those privileged to listen with their own ears to the
divine wisdom had passed on, then godless error began to take shape, through
the deceit of false teachers, who now that none of the apostles was
left…attempted to counter the teaching of the truth…”
o Hence, critical time for the church!

Writings of the Apostolic Fathers:

o Mostly the letters arose out of “pastoral concerns”. i.e. they were practical
letters

24
 o They were not the highly intellectual theological writings of the 4th/5th
century fathers
o Writings often dealt with two main issues:
1) Unity of the church
2) Preservation of the pure faith (anti-heretical))

We will cover:
o St Clement of Rome
o St Ignatius of Antioch
o St Polycarp of Smyrna
We will discuss their:
o Life
o Issues facing the church at the time
 Writings

Their literatures are very simple

St. Clement of Rome

Little known about his early life:

 Born approximately 30 AD
 Searched for truth as a youth in pagan Rome
 Disciple of St Peter and Paul
 Possibly mentioned in Phil 4:3: “…help these women who laboured with
me in the gospel, with Clement also and the rest of my fellow workers…”
 Fourth Bishop of Rome from 92-101 AD

St Irenaeus on St Clement:
 “Clement had seen the blessed Apostles and was acquainted with them.
It might be said that he still heard the echoes of the preaching of the
Apostles, and had their traditions before his eyes….. [so] he sent a very

25
 strong letter to the Corinthians, exhorting them to peace and renewing
their faith” (Irenaeus, Against Heresies)
Main problem of the time:
o Schism in the church of Corinth, with some rejecting the authority of the
priests/elders of the church
o Young church members believed they were wiser than the church leaders
How do you resolve this problem?

Problems:
o Who has the right to rule the church?
o How will Christ’s work be continued after He and His Apostles have
departed?
NOTE - There is NO New Testament!
o Not all of the NT had even been written, certainly not widely distributed
o Another 250 years before it was canonized
o What would keep the body of Christ from collapsing into chaos?
 What was Christ’s plan?
 He did not leave a theory or philosophy, or His own writings
 What happens when different people claim to be preaching the “true
Christianity”?
Christ selected, taught, and anointed apostle- system of discipleship
o In professions and trades, the identity of your master was critical
o So, of the true Apostles it would be said: “This man was with Jesus of
Nazareth” Mt 26:71
o Teachings were committed to disciples who “witnessed” His acts and
teachings
So what of the next generation?
The same principle:

26
  “And the things that you have heard from me among many witnesses,
commit these to faithful men who will be able to teach others also.” 2 Tim
2:2
o Hence, principle of Apostolic Succession - the faith is “handed” from
generation to generation
Writings: Letter to the Corinthians
o 96 AD
Sections are:
1) Beauty of church before division
2) Features of church after division
3) The cause of division
4) The remedy

Introduction:
o “The Church of God which resides as a stranger at Rome to the Church of
God which is a stranger at Corinth…May grace and peace from Almighty
God flow to you in rich profusion through Jesus Christ”

The Problem:
o “…the godless schism so utterly foreign to the elect of God. And it is only a
few rash and headstrong individuals that have inflamed it to such a
degree of madness…”
o “[Now] everyone has abandoned the fear of God and lost the clear
vision….everyone follows the appetite of his depraved heart”
The Problem:
o “Why are these quarrels and…divisions and schisms and war in your midst?
Or do we not have one God and one Christ and one Spirit of grace..?
And is there not one calling in Christ?

27
 o “Your schism has perverted many, many it has thrown into
discouragement…and to all of us it has brought sorrow. And your schism
persists!”
Discusses OT examples of schism and disharmony and the result:
o Korah’s rebellion
o Discusses the schism in Corinth that St Paul wrote to them about: …each
of you says “I am of Paul,” or “I am of Apollos,” or “I am of Cephas”…Is
Christ divided?
 1 Cor 1:12

Solution:
 The members of the church should submit
 But to whom?
 And why?
 Explains the principle of Apostolic Succession and its critical importance
to the life of the church “The Apostles preached to us the Gospel
received from Jesus Christ, and Jesus Christ was God’s Ambassador.
Christ, in other words, comes with a message from God and the Apostles
with a message from Christ.
o Both these orderly arrangements, therefore, originate from the will of
God.”
o …accordingly from city to city they preached and…appointed men
whom they had tested by the Spirit to act as bishops and deacons for
future believers…
o …when these men die, other approved men shall succeed to their sacred
ministry.
o Consequently we deem it an injustice to eject from the sacred ministry the
persons who were appointed….
“Let us then quickly blot out this blemish and fall on our knees before the Master,
and with tears implore Him to have mercy on us…”

28
 o St Clement instructs the rebellious to be humble and to submit to the
elders.
o “Accept our counsel, and you shall have nothing to regret. For, as truly as
God lives…you will be…on the way to salvation through Jesus Christ to
Him is the glory forever and ever more. Amen.
Result?
o Clement departed approximately 101 AD
o It is uncertain whether he lived to see the resolution of the Corinthian
schism
A travelling scholar wrote in 170AD:
 “The Church of the Corinthians has continued in the correct doctrine to
the time of Primus, who has become bishop in Corinth, and with
whom….we were mutually refreshed in the correct doctrine.”

St. Ignatius of Antioch

Little known about his life

o Most details known relate to his martyrdom
o Born approx. 35 AD (did not see Christ)
o Likely Syrian origin, born a pagan
o Disciple of St Peter, John, and Paul
o 2nd Bishop of Antioch in 69AD to 107AD
o Aka - “Theophorus” - “Bearer of God”
Ignatius guided the church of Antioch through the persecutions of Emperor
Domitian
o New persecution arose under Emperor Trajan
o 106 AD - when Emperor Trajan was in Antioch,
Ignatius asked to meet with him:
o Uncertain whether to persuade the Emperor, or to offer himself a ransom
for the flock

29
Trajan:
o “We command that Ignatius … be bound by soldiers, and carried to …
Rome, there to be devoured by the beasts for the gratification of the
people”
Ignatius dropped to his knees and said:
o “I thank You Lord that You honour me with a perfect love towards You
and have made me bound with iron chains like Your Apostle Paul”
o He held and kissed his chains, and begged for the protection of the
Church
Journey:
o Began long journey to Rome with 10 guards
o Passed through Asia Minor, and had long stay at Smyrna (up to 6 months)
o Met with St Polycarp, Bishop of Smyrna, and other bishops of the churches
in Asia came to meet him there.
Wrote 4 letters in Smyrna:
Three letters to go back with the Bishops to their flock Ephesus, Magnesia, and
Tralles. A central theme in these letters is the unity of the church in submission to
the bishop:
o “Surely when you submit to the bishop as representing Jesus Christ, it is
clear to me that you are not living the life of men, but that of Jesus Christ,
who died for us, that through faith in His death you might escape dying.
o It is needful then that you do nothing without your bishop …. but be
subject also to the presbytery as representing the Apostles of Jesus
Christ….”
Letter to the Trallians:
Sailed from Smyrna to Troas and wrote three letters - To Philadelphia, Smyrna
and Polycarp.
Again, similar themes:

30
 o Being born, then, of the light of truth, shun division and bad doctrines.
Where the shepherd is, there you, being sheep, must follow. For many
wolves there are … but if you stand united they will have no success.
Surely all those that belong to God and Jesus Christ are the very ones that
side with the bishop. (Letter to Phil.)
Fourth letter from Smyrna was to go ahead of him to Rome
o He heard that prominent Christians in Rome may try to have him
pardoned and saved from death
o So St Ignatius wrote a letter to the Romans pleading them not to prevent
his martyrdom
Letter to Romans:
o I hope to obtain the grace of taking possession of my inheritance [in
Rome]. The truth is, I am afraid it is your love that will do me wrong…
o Surely, I do not want you to court the good pleasure of men, but to please
God….I shall never again have such an opportunity of winning my way to
God…
I am writing to all the churches and state emphatically to all that I die willingly
for God, provided you do not interfere. I beg you; do not show me
unseasonable kindness. Allow me to be the food of wild beasts, which are the
means of making my way to God.
o God’s wheat I am, and by the teeth of wild beasts I am to be ground, that
I may become Christ’s pure bread.
o …encourage the wild beasts to be my tomb, to leave no part of my body
behind, so that when I am fallen asleep, I may not be burdensome to any.
o May I have joy of the wild beasts that are prepared for me; and I pray
they will exercise all their ferocity on me. I will entice them to devour me
promptly, not as they have done to some, refusing to touch them through
fear. If they do not do it willingly, I will force them to it. Pray for me that I
may succeed. What I write to you does not please the appetites of the

31
 flesh, but it pleases the mind of God. If I suffer you have loved me; if I am
rejected you have hated me….
o Farewell to the end in the patient endurance of Jesus Christ.
In 107 AD arrived in Rome
o Last sacrifice for the day in the Colliseum
o Raging crowd goes quiet when they see the peaceful old man
o Ignatius prays on his knees while two lions are released into the arena
o Finally - victory at last!
His last written words were to go back to the flock of his church in Antioch:
o My life is a ransom for those who are obedient to the bishop, presbyters
and deacons…Toil together, wrestle together, run together, suffer
together, rest together, rise together … may you be my joy always.
St John Chrysostom wrote:
o God permitted Ignatius there to end his life so that this man’s death might
be instructive to all who dwell in Rome…..
o For in reality it is the greatest proof of the resurrection that Christ shows
such great power after death as to persuade living men to despise both
country and home and friends….and life itself for the sake of confessing
Him.
St. Polycarp of Smyrna

o Lived approximately 69 - 155 AD

o Sat at the feet of the Apostle St John
o Appointed as the Bishop of Smyrna (Izmir in modern Turkey)
o Likely “the angel of the Church in Smyrna” mentioned in Rev. 2:8
o Met St Ignatius on his route to Rome

Writings:

 Wrote epistle to the Philipians

32
  Story of martyrdom recorded in an encyclical that was circulated to the
churches – “The encyclical epistle of the church at Smyrna”
 He was captured by the authorities and was asked to deny Christ. His
response: “I have served Him eighty-six years and in no way has He dealt
unjustly with me; so how can I blaspheme my King who saved me?”
 Proconsul: “I have wild beasts; I will throw you to them unless you change
your mind”
 Polycarp: “Call for them; for a change from better to worse is impossible
for us; but it is laudable to change from evil to good”
 Proconsul: “I will have you consumed by fire if you despise wild beasts,
unless you change your mind”
 Polycarp: “You threaten fire which burns for an hour and is soon
quenched; for you are ignorant of the fire of the coming judgment and
eternal punishment reserved for the wicked. But why do you wait? Come,
do what you will!”
 People prepared a pyre to burn him, and as the soldiers were about to
nail him to a pole…
He said:
 “Let me be as I am; for He who makes it possible for me to endure the fire
will also make it possible for me to remain on the pyre unmoved without
the security of nails”
 When the fire was lit, the flames formed an arch like the sail of a ship filled
by wind and encircled Polycarp
 He was in the centre and was not burning, but rather appeared like
“baking bread”
 When the soldiers saw he could not be consumed by fire, he was pierced
and killed with a spear

33
  His body was then burned and his bones taken by the believers as relics -
this is one of the earliest evidences for the preservation of the relics of the
martyrs and the celebration of the anniversary of their departure
Letter to the Philippians:
 Practical pastoral letter speaking of day to day ways of practicing the
Christian faith
 Warns repeatedly against greed - as there had been an incident of greed
by one of the priests there
 Stresses duties of married people, widows, deacons, youth, virgins, clergy
 Warns of the dangers of heresy
 Importance of alms giving
Papias of Hierapolis:

• A Greek Apostolic Father, Bishop of Hierapolis (modern Pamukkale, Turkey), and who
lived c. 60 – c. 130 AD.

• He wrote the Exposition of the Sayings of the Lord (Greek: Λογίων Κυριακῶν Ἐξήγησις) in
five books.

St. Barnabas was an Alexandrian Jew of the times of Trajan and Hadrian.

• He was a layman; but possibly he bore the name of ―Barnabas‖ meaning son of consolation,
or son of exhortation, son of comfort. (የመጽናናት ልጅ)

• St. Barnabas was the co-worker of St. Paul.

• One of the prominent Christian disciples in Jerusalem. According to Acts 4:36-end, He was
a Cypriot Jew. Named an Apostle in acts 14:14,

Justin Martyr (c. 100 – c. 165) was an early Christian apologist and philosopher.

• Justin Martyr was born around AD 100 at Flavia Neapolis (today Nablus) in Samaria. He
self-identified as a Samaritan

• His family may have been pagan, since he was uncircumcised, and defined himself as
a Gentile

• Was an early Christian apologist, and is regarded as the foremost interpreter of the theory of
the Logos in the 2nd century.

34
Melito of Sardis

 Died 180 was the bishop of Sardis near Smyrna in Western Anatolia and great authority in
early Christianity.

Theophilus of Antioch

 Theophilus Of Antioch, Between (183-185) (born, near Tigris and Euphrates rivers, modern
Iraq—died April 180, Antioch, modern Antakya, Tur.), Syrian saint, sixth bishop of Antioch,
and Christian apologist
 First writer known to have used the term Trinity to describe the Father, the Son, and
the Holy Spirit

• Autolycus, a pagan friend whose derision of the Christian faith prompted the defense

St. Irenaeus of Lyon:

• Irenaeus (c. 130 – c. 202 AD) was a Greek bishop noted for his role in guiding and
expanding Christian communities in what is now the south of France and, more widely, for
the development of Christian theology by combating heresy and defining orthodoxy.

• His best-known work is Against Heresies, often cited as Adversus Haereses, a refutation
of gnosticism, in particular that of Valentinus.

Origen:

• Or Origen Adamantius (c. 185 – c. 254) was a scholar and theologian.

• Like Plotinus, he wrote that the soul passes through successive stages before incarnation as a
human and after death, eventually reaching God.

• 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.

• 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. Prior to this, he was not considered heretical.

Tertullian:

• Quintus Septimius Florens Tertullianus (c. 155 – c. 222), who was converted to Christianity
before 197, was a prolific (ብዙ የፃፈ) writer of apologetic, theological, controversial and ascetic
works.

• He was born in Carthage, the son of a Roman centurion.

35
The Shepherd of Hermas (ጠባቂው ሄርማስ):

• The Shepherd of Hermas, sometimes just called The Shepherd, is a Christian literary work of the
late first half of the second century, considered a valuable book by many Christians, and
considered canonical scripture by some of the early Church fathers such as Irenaeus.

• The Shepherd was very popular amongst Christians in the 2nd, 3rd, and 4th centuries.

Clement of Alexandria:

• (A.D 150- 215) Hellenic Theologian: believing in Christianity the fulfillment of Greek
philosophy and Gnosticism

• 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

St. Cyprian of Carthage:

• Cyprian (c. 200 – 258) was bishop of Carthage and an important early Christian writer.

• He was born in North Africa, probably at the beginning of the 3rd century, perhaps at
Carthage, where he received an excellent classical (pagan) education.

• After converting to Christianity, he became a bishop and eventually died a martyr at

Carthage.

• He emphasized the necessity of the unity of Christians with their bishops, and also the
authority of the Roman See, which he claimed was the source of "priestly unity"'.

The Nicene Fathers

• St. Alexander of Alexandria

• ኤዎስጣቴዎስ ዘአንጾኪያ

• Jacob of Nisibis

• Eusabius of Caserea

• Eusabius of Nicomedia from Arian group

• Macarius of Jerusalem

• Gregory the Illuminator

• St. Athanasius Born 300

36
 • St. Epherem of Syria

• ቶማስ ዘመርዓስ

• St. Ephrem the Syria 363 He visited Basil the Great

• Theodotus of Ancyra:- ቴዎዶጦስ ዘኢንቆራ

• ብሉይና ሐዲስ ኪዳንን የተማረ በ3ቱም ጉባኤያት የተገኘ

• ገድለ ጊዮርጊስን የጻፈ

Council of Constantinople Fathers at A.D. 381

• Emperor Theodosius the Great

• Gregory Nazianzus፡ He was born about 330 He was present on the Second Ecumenical
Council

• St. Timothy Aelurus (Alexaderia): became patriarch after Dioscorus 477

• St. Cyril of Jerusalem In 381 Cyril participated at the Second Ecumenical Council.

• He died in 387

• Gregory Nyssa

Council of Ephesus Fathers at A.D. 431

• Theodotus of Ancrya

• 5th century: (died c. 446; feast day November 2), theologian, bishop of Ancyra, and a leading
advocate of orthodoxy in the discussion of the nature and Person of Christ at the Council of
Ephesus in 431.

• Theodotus was a determined opponent of Nestorius, bishop of Constantinople, whose

views had led to the summoning of the council and whom Theodotus had earlier supported.

• Now standing beside St. Cyril of Alexandria, Nestorius’s chief opponent, Theodotus
affirmed the twofold nature (fully God and fully man) united in Christ’s Person.

• ጤሞቴዎስ ዘአልቦ ጥሪት

• Celestine of Rome

• No bishop for Constantinople

37
 • Cyril of Alexandria

• St. John Cassian

• St. Dioscorus

• Shenouda (Shenute)

• Theodoret of Cyrus

• Juvenal of Jerusalem

Post Nicene Fathers

St. John Chrysostom

St. Severus of Antioch,

St. Timothy of Alexandria

Philoxenus of Mabbug (died 523),

• Also known as Xenaias and Philoxenus of Hierapolis,

• Was one of the most notable Syriac prose (ዝርው) writers and a vehement (ሃይለኛ) champion
of Miaphysitism.

• He was born, probably in the third quarter of the 5th century, at Tahal, a village in the
district of Beth Garmaï east of the Tigris.

• He was educated at Edessa, perhaps in the famous "school of the Persians," which was
afterwards (in 489) expelled from Edessa on account of its connection
with Nestorianism.

• The years which followed the Council of Chalcedon (451) were a stormy period in the Syriac
Church.

• Philoxenus soon attracted notice by his strenuous (energetic or active) advocacy

of Miaphysitism.

• When Calandio, the Chalcedonian patriarch of Antioch, was expelled by the

Miaphysite Peter the Fuller in 485, Philoxenus was ordained bishop of Mabbug.

• It was probably during the earlier years of his episcopate that Philoxenus composed his
thirteen homilies on the Christian life.

38
 • Later he devoted himself to the revision of the Syriac versions of the Bible, and with the
help of his chorbishop ((is a rank of Christian clergy below bishop)

• Polycarp produced in 508 the so-called Philoxenian version, which was in some sense the
received Bible of the Syriac Miaphysites during the 6th century.

• In the meantime he continued his ecclesiastical activity, working as a bitter opponent

of Flavian II, who was patriarch of Antioch from 498 to 512 and accepted the decrees of the
Council of Chalcedon.

• With the support of Emperor Anastasius, the Miaphysites ousted (አስወገዯ) Flavian in 512 and
replaced him with their partisan (የነፃነት ተዋጊ/ዯጋፊ) Severus. Of Philoxenus's part in the
struggle we possess not too trustworthy accounts by hostile writers, such as Theophanes the
Confessor and Theodorus Lector.

• We know that in 498 he was staying at Edessa; in or about 507, according to Theophanes, he
was summoned (ተጠራ) by the emperor to Constantinople; and he finally presided at
a synod at Sidon which was the means of procuring (አገኘ) the replacement of Flavian by
Severus.

• But the triumph was short-lived.

• Justin I, who succeeded Anastasius in A.D 518 and adhered to the Chalcedonian creed,
exiled Severus and Philoxenus in 519.

• Philoxenus was banished to Philippopolis in Thrace, and afterwards

to Gangra in Paphlagonia, where he was murdered in A.D. 523.

Greek Fathers

• St. Justin the Martyr

• St. Irenaeus of Lyons

• St. Athanasius of Alexanderia

• Cyril of Jerusalem

• St. Basil of Caesarea

• St. Gregory of Nazianzus

• St. Gregory of Nyssa

• St. John of Damascus

39
Latin Fathers

• Tertullian 155-222

• Cyprian of Carthage 200-253

• Hilary of Poitiers 367

• Ambrose of Milan 4th C (A.D. 340–397)

• Pope Damasus I 305- 384

• Jerome of Stridonium 347-420

• Augustine of Hippo 430 (354–430)

• Pope Gregory the Great I 540- 604

• Isidore of Seville 636

Languages

The Greek (Eastern) Fathers: the majority of the eastern fathers wrote in Greek beside their
national languages, such as the Coptic, Syriac and Armenian.
The Latin (Western) fathers

Place

The Egyptian fathers, especially those of the school of Alexandria, and the Desert Fathers.
The Antiochenes
The Cappadocia fathers
The Latin Fathers

The Material (Types of Patristic Literature)

o Apologetic writings
o Biblioco-Exegetical writings
o Homilies and sermons
o Letters
o Liturgical works
o Christian Poetry and songs

40
 o Dialogues
o Ascetic Writings
o Church Canons
o Church History

Many scholars had set a classification which is a mixture of some of the above mentioned ones.

Self –Exam 3

1) In which Greek Language that the Church Fathers Wrote their Literature?
2) After mentioning in name 50 Church Fathers who participated in in there Ecumenical
Councils (i.e. Nicaea Council, in Constantinople and Ephesus) please select 10 Church
Fathers and write about their life and works
3) Who were the Heretics during the Golden age Fathers?
4) Write Church Fathers who didn’t participate in three Ecumenical Councils
5) Show in example the Types of Patristic Literature

2.3) The Outline of the Patristic Literature

We can present the patristic literature in five stages, using Quasten’s system to some extent:

The beginnings of the Christian patristic literature

o The beginnings of Canonical Legislation, and Liturgical formulas

o The writings of the Apostolic Fathers, who were disciples of the Apostles
o The Apocryphal Literature of the New Testament, which were separated from the canonical
books
o The beginning of Christian poetry and early hymns
o The first Acts of the Martyrs
o The works of the Apologists
o The beginnings of Heretical Literature
o The beginning of Anti-Heretical Literature

41
The Ante- Nicene Literature after St Irenaeus

 The writings of the early fathers of the school of Alexandria

 The fathers of Asia Minor, Syria and Palestine
 The beginning of the Western Christian literature by Minucius Felix, Hippolytus of Rome,
Novitian etc.
 The African Christian Fathers, such as Tertulian, St. Cyprian, Arnobiu of Sicca and
Lactantius
 Other writings of the West, such as Victorinus of Pettau, Reticius of Autun etc.

The Golden age and the Eastern Fathers

o The period between the Nicene council (325 A.D) and the chalcedonian council (425 A.D):
o The Egyptian Fathers, such as SS. Alexander who faced Arius, Athanasius the Apostolic,
Serapion of Thmuis, Didymus the Blind, Theophilus, Synesius of Cyrene, Nonnus of
Panopolis, Cyril the great…
o The founder of the monastic movement in Egypt, and the writings of those who visited
Egypt to practice and or to record the monastic life.
o The writings of Asia Minor: Eusebius of Nicomedia, Theognis of Nicea, Asterius the
Sophist, Marcellus of Ancyra, Basil of Ancyra.
o The Cappadocian Fathers: Basil the Great, Gregory Nazianzus, Gregory Nyssa,
Amphilochius of Iconium and Asterius of Amasea etc.
o The writings of Antioch and Syria: Eustathius of Antioch, Aetius of Antioch, Eunomius
of Cyzicus, Eusabius of Caesarea, Acacius of Caesarea, Gelasius of Caesarea, Euzoius of
Caesarea, Eusebius of Emesa, Nemesius of Emesa etc.
o Christianity and Manichaesim: Hegemonius, Titus of Bostra, Cyril of
Jerusalem,Apollinaris of Laodicea, Epiphanius of Saalamis,Diodore of Tarsus, Theodore of
Mopsuetia, Polychronius of Apamea, John Chrysostom, Acacius of Beroea, Antiochus of
Ptolemais, Severian of Gabala, MacariusMagnes, Hesychius of Jerusalem, Nilus of Ancyra,
Mark the Hermit, Diadochus of Photice, Nestorius, Eutherius of Tyana, Proclus of
Constantinople, Gennadius of Constantinople, Basil of Seleucia etc.
o Church Historians of Constantinople: Philip Sidetes, Philostrogius, Socrates, Sozomen,
Theodore of Cyrus.

42
The Western Fathers in the fourth and fifth centuries

St. Hilary of Poitiers

Anti- Arian writers: Houis, Eusebius of Vercelli, Lucifer, MaruisVictorinus etc.
St. Ambrose of Milan
St. Jerome, Rufinus of Aquilea
Christian Poetry: Commodian, Iuvenus, Centones, Damasus, Ausonius, Prudentius, Pauline
of Nola, Claudianus etc.
St. Augustine and the Pelagian controversy
The writers of Gual: Eucherius of Lyons, Eutropius, Evagrius, Hilary of Arles, Honoratus of
Arles, John Cassian, Sulpicius Severus, Etheria etc.
Italian writers: Fortunatius of Aquilea, Maximus of Turin, Peter Chrysologus, Siricus,
Anastasius, innocent I, Zosimus, Boniface I, Celestine I, Sixtus III, Leo.

The Writings after the council of Chalcedon

 The great miaphesite fathers: St. Severus of Antioch, Timothy of Alexandria and Philoxenos
of Mobagh
 The Egyptian fathers in the middle age

2.4) Christian Patristic Literature

The Beginnings of Liturgical Formulas and Canonical Legislation

The eternal Logos was incarnated and lived among us as a Son of Man, to create His Church as His
Holy body, who shares in His characteristics. As the heavenly Head he grants her the practice of the
heavenly life, and attaining the participation in the Divine Liturgy. This new life is practiced here on
earth through our daily life. In other words, this eschatological attitude is revealed in the Church
worship, preaching, and content.

The Church preached this heavenly life to the world through human languages. Her liturgies, order,
and canons witness to this evangelical life Therefore, we start our study by referring to the Apostles’
Creed (Symbolum Apostolorum) and the Didache.

43
Two of the most striking features of the early Church are:

 Her eschatological nature and life

 The development of her visible organization

The Apostles’ Creed

Creed in the New Testament

The Christian faith is a life which the believer experiences personally together with his brothers,
through the unity with the Fathers in the Son by the work of Holy Spirit. This life cannot be defined
by a certain creed, nor limited by a canon because it cannot be expressed by human language.
Nevertheless, there was a necessity for those who accept faith to proclaim this faith in a brief and
simple form before attaining the membership in the Body of Christ, i.e., before receiving baptism,
this form is called a baptismal creed.

St. Hilary of Poitiers states that we have to utter with what is unspeakable, and instead of the mere
faith we have to deposit our religious doctrines in human expression.

When our Lord asked his disciples about their faith St. Peter said ― You are the Crist, the Son of the
living God‖ Matt 16:16. Perhaps it was the starting point of setting a church creed that ensured our
faith in Christ.

Again when our Lord granted His disciples the universal authority to preach, teach and baptize the
believers, He said, ―Go you therefore and teach all nations, baptizing them in the name of the
Father, and of the Son and of the Holy Spirit‖ Matt 28:19. Our Lord himself revealed the Trinitarian
formula as a baptism creed.

The book of the act of the Apostle preserved the original form of the Creed (8:37). The Apostle
Philip baptized the eunuch of Ethiopia after the latter had professed his faith thus: ―I believe that
Jesus Christ is the Son of God.‖ This passage proves that the starting point of the Creed was the
confession of faith in Jesus Christ as the Son of God. There was no need to require more from the
candidates for baptism. The confession of Jesus as the Messiah proved sufficient, especially for
converts from Judaism.

44
As time went by, more and more titles were added. Soon afterwards the word Saviour was included
in the formula and thus the acrostic (ICHTHUS) appeared, a favorite creed in the Hellenistic world,
because (ICHTHUS) fish contains the initials of the five Greek words for Jesus Christ, Son of God,
Saviour.

Tertullian and the inscription of Abercuis testify to the popularity of this formula in the second half
of the second century. Far earlier, however this formula was found, in ancient Christian literature,
expression of the faith in Christ, at once were formula in character and more extensive in scope.
Already St. Paul’s epistle to the Romans (1, 3) formulates the Gospel of God as the message of His
Son, flesh, who was predestined the Son of God in power, according to the Spirit of sanctification
by the resurrection of our Lord Jesus Christ from the dead. Similar formulas can be found in 1 Cor
15:3 and 1 Petr 3:18-22). It is possible that these formulas had been in liturgical use.

About the year 100 A.D, Ignatius of Antioch declared his faith in Jesus Christ in words that reminds
us very much of the second article in the Apostle’s Creed [Jesus Christ, who was of the race of
David, who was of Mary, who was truly born, both ate and drank, was truly persecuted under
Pontius Pilate, was truly crucified and died, while being heavenly, earthly… He was also truly raised
from the dead, His Father raised Him Up as in similar fashion His Father will raise us up in Christ
Jesus as we believe in Him, without whom we have no true life.]

The History of Creeds

As we have said, from the earliest days of the Church the need of some kind of profession of faith
before receiving baptism was felt simple and brief creeds containing a doctrinal summary of
Christianity or a compound of the faith of the church were used by candidates for baptism.

When the heresies appeared, especially Gnosticism they considered the bodies and all materials as
evil and created by Satan, denying the reality of incarnation. They almost said that Christ had a
heavenly body, different from own body and that he appeared as if He was a man, but He never
suffered nor was crucified. Therefore the primitive formula was not sufficient. There was a need of
emphasizing the reality of incarnation, suffering, crucifixion, resurrection and ascension of our
Incarnate God.

When heresies, concerning the Trinitarian faith spread, reciting a creed with emphasis on church
faith became necessary, not only for baptism, but in every worship, private or communal. Say the

45
creed daily, St. Augustine advised his flock when you compose yourself to sleep, repeat your creed,
render it to the Lord, and be not irked to say it over.

Primitive Creeds

Patrology presents many creed formulas mention in the writings of the Eastern and Western fathers.
Schaff presents a comparative table of the Ante-Nicene Rules of Faith, as related to the Apostles’
Creed and Nicene Creed.

The Apostles’ Creed (Rome), about 340 A.D

Irenaeus of Lyon, 180 A.D
Tertullian of Carthage, 200 A.D
Cyprian of Carthage, 250 A.D
Origen, Alexandria 250 A.D
Gregory of Neo-Caesarea 270 A.D
Eusebius of Caesarea, 325 A.D
Marcellus of Ancyra 340 A.D
Cyril of Jerusalem, 350 A.D
Epiphanius of Salamis, 374 A.D
Rufinus of Aquileia, 390 A.D
The creed mentioned in the apostolic constitution

The Apostles’ Creed

This creed has special importance for the Western Church, considering it as the basic of her creeds.
Schaff states that the Apostles’ Creed (Symbolum Apostolicum) is the creed of creeds, as the Lord ’s
Prayer is the prayer of prayers.

It is a brief summary of the principal doctrines of Christianity; hence it may be called a compendium
of the Theology of the Church. Its present form, consisting of twelve articles, does not antedate the
sixth century. From the beginning of the sixth century it was used with certain variation, as a
profession of faith in Gal, Spain and a little later in Ireland and Germany in the courses of
instruction intended for catechumens.

46
Rufinus of Aquileia, at the end of the fourth century, had composed a ―commentary on the
Symbol of the Apostles.‖ Creed in which he explains its origin. According to him, there was a
tradition which stated that the ancient text of the creed goes back to the Apostles2, not only in
contents, but verbally.

In the sixth century, we meet, for the first time with the assertion that each of the Apostles
composed one of the twelve articles of the apostolic symbol. A pseudo-Augustinian sermon, of that
century, thus explains its origin: Peter said: I believe in God the Father Almighty, Creator of heaven
and earth… Andrew said: And in Jesus Christ his only son, our Lord…, each of the Apostles
contributed to one of the Apostles’ Creed remained the prevailing belief throughout the middle
Ages.

It created great surprise, therefore, when Marcus Evgenicus, the Greek Archibishop of Ephesus,
declared at the council of Ferrara (1438), that the eastern churches knew nothing either of the form
of creed used in the Western church, nor of its derivation, from the Apostles. A few years later the
Italian humanist, Lorenzo Valla, denied emphatically the apostolic authorship of the Symbolum
Apostolicum.

F.C. Cross states that this creed had been set after the apostolic age, but it was called an apostolic,
because all its articles express the faith of the Apostles.

It is agreed that the contents of the Old Creed are apostolic, but it is not possible to prove that the
phraseology goes back to the Apostles, nor is it possible to prove that it does not.

It’s Content

A study of the earliest history of the Creed reveals two distinct forms: the Christological and
Trinitarian formula.

K.S Latourette states that this creed was used by the candidates of baptism, declaring that they deny
the beliefs of Marcion.

Here EOTC had two kinds of creeds. The first one Creed is called Apostle Creed (አመክንዬ ዘሐዋርያት)
2

and the other is prepared by the three ecumenical Councils Apostolic Creed (ጸሎተ ሃይማኖት)
(Nicea, Constantinople, Ephesus)

47
[The opening affirmation ―We believe in God the Father Almighty‖ (in original Greek the word
translated ―almighty‖ means ―all governing‖ or ―all controlling‖ as one who governs all the
universe), quite obviously this rules out Marcion’s contention that the world is the creation of the
Demiurge and not of the loving Father. The phrase which ―and in Jesus Christ His Son, who was
born of Mary the Virgin, was crucified under Pontius Pilate, on the third day rose from the dead,
ascended into Heaven, sitteth on the right hand of the Father , from which He cometh to judge the
living and the dead‖ clearly do not permit the Marcionite teaching that Christ was a phantom, but
asserts positively that He was the Son, not of the previously unknown God, but of God who is also
the Creator, who was born of a woman, and so from his conception shared man’s flesh that as
sharing as an individual human being He had a specific place in history, having been crucified and
buried under a Roman official whose name is known. This, of course, does not deny that He is also
the Son of God, and so divine, but, as against Marcion, it asserts the fact that Jesus Christ was also
fully human. The symbol likewise declares that the risen Christ is seated by the right hand of the
Father, the God who is the Creator and ruler of the universe, so stressing the conviction that there is
only one God, not two Gods. By emphasizing the belief that Christ, the Son of the Father, is to be
the judge, the creed is repudiating, either deliberately or without that view explicitly in mind, the
Marcionite contention that it is Demiurge, not the Father of the Son, who is the judge. Of the
concluding phrases {I believe} ―In the Holy Spirit, and the resurrection of the flesh‖, the first was
not in controversy and so was not amplified, but the second an addition to the primitive formula,
seems to have been intended as a protest against the view which counted flesh as eveil.]

The Text

o We believe in God the Father Almighty, Maker of heaven and earth;

o And Jesus Christ, His only Son, our Lord;
o Who was conceived by the Holy Spirit, born of the Virgin Mary;
o Suffered under Pontius Pilate, was crucified, dead and buried;
o He descended in Hades, the third day He rose from the dead;
o He ascended into Heaven, and sits on the right hand of God the Father Almighty
o From thence He shall come to judge the living and the dead;
o And I believe in the Holy Spirit;
o The Holy Catholic Church; the communion of saints;
o The forgiveness of sins;

48
 o The resurrection of the body;
o And the life everlasting.

Note

The term symbol comes from a word which in one of its usages meaning a watchword, or a
password in a military camp. As applied to a creed, it was a sign or test of membership in the
Church.

The Didache

The Lord’s Instruction to the Gentiles through the Twelve Apostles

It’s Importance

It is undoubtedly one of the oldest documents, if not the oldest, of Christian antiquity. It is the
oldest source of ecclesiastical law or church manual which we possess. In early Church, especially in
Egypt, Syria, and Palestine, the Didache3 was very highly esteemed. It was known by name, and in
parts (by quotation), from St. Clement of Alexandria, Origen, and St. Athanasius.

F.L. Cross states that the discovery of this work as a guide of an educational teaching and the
church order is the most important discovery in the field of the Fathers’ literature in the last one
hundered years.

This work was used in many liturgical works and writings concerning the church order and law, such
as the Didascalia, Apostolic Tradition of Hipolitus and the Apostolic Constitution.

The Author

It would be rash to presume, as Duchebne suggested, that the title points to apostolic authorship 4.
The text in no wise justifies this. This author’s intention, evidently, was to give a brief summary of
the doctrine of Christ as taught to the nations by the Apostles. This then explains the title.

3
ዲድስቂሊያ (ዲዳስከካሊያ) የዲዳኬ ሌላ መጠሪያ ስሙ ነው፡፡ ከዋናው ቅጅ የተቀዳ ነው ፡፡ ስያሜውም የተወሰነውን ብቻ የገለበጡና ያንኑ በዚሁ
ስም እየጠሩ የሚጠቀሙ ስላሉ ነው። ከዚሁ የተወሰነውን ወስዯው ራሱን የቻለ ባለ አሥራ ስድስት ገጽ አንቀጽ (ምዕራፍ) ያዯረጉትን ዲዳኬ
(Didache) ይባላል።
EOTC taught that it is written by the apostles’ and given to St. Clement of Rome
4

49
Naturally, the Didache was not attributed to a specific author, as it was a summary of our Lord’s
teachings to the Apostles through their evangelism to the Gentiles. It is in fact, a collection, which
the writer put in harmony. There is no ground for a theory of borrowing from a Jewish work; no
evidence for such a work, and the didache is specifically Christian in character.

Date

The question of the date of this work was raised, and it has been located all the way from AD 70 to
AD 180. J. P. Audet, who published a very thorough study of the title work in 1958, has argued that
the first half (through 11:2) comes from about A.D 70, while the rest was added not long afterwards.
Perhaps as a whole book it should be dated about the last third of the first century, possibly around
A.D 90.

Its writing dated back to the second half of the first century and not to the Apostolic era for the
following reason:

The details contained in it refer to the stability of the church situation. This had been realized at the
end of Apostolic time.

Most of the quotations are derived from the Gospel according to St. Matthew, which means that it
was not collated before 90 A.D.

It does not deal with the attitude of Judaism, which was the first and the essential problem the
church faced at the Apostolic age.

Nevertheless, the work had an inner witness that it was collated at a time very close to the
Apostolicera, for the following reason;

Mentioning the running water in baptism, and the absence of any text of the creed.

Its language was very simple, which fitted the period of the change, from the writing of the New
Testament to the writings of the church.

Place

Some scholars state that the method of the two ways used here indicates its place of origin as the
East, perhaps Syria or Alexandria.

50
Some scholars state that Alexandria is the place of its origin for the following reasons;

 Alexandria used the method of the two ways, such as in the apostolic church order (The
Egyptian Church Order).
 Some statements were quoted by Egyptian writers, such as St. clement of Alexandria.
 The Egyptian bishop, Serapion, (4 century) used it his Eucharistic Prayers.
 It used the doxology, which was popular in Egypt, for it used the words ―power‖ and glory
and did not use the word ―kingdom‖.

Other scholars see that the place of writing was in Syria or Palestine depending on the allusion in §9
to the ―corn scattered upon the mountains‖.

It’s History

The complete text of this book of religious instructions was discovered in 1873 A.D. by Philotheos
Bryennios, Greek Orthodox Metropolitan of Nicomedia, in the Jerusalem Codex (A.D. 1052 or
1056) and was published in 1883. (Barnabas and St. Clement of Rome were discovered also.)

Contents

Judging by the title only, one might expect the didache to reveal the evangelical preaching of our
Lord Jesus Christ. Rather it contains ecclesiastical rituals of the time, instructions on the
organization of communities and regulation pertaining to liturgical functions. We here present a
summary of directions, which offer us an excellent picture of Christian life in the second century. In
fact we here have the oldest church-order and the venerable prototype of all the later collections of
constitutions or Apostolic Canons with which church law in East and in the West began.

This document enriched and deepened in an amazing way, our knowledge of the beginning of the
church. This work can be divided into four sections, or rather in three sections and conclusion:

First section: Christian Behaviour (1-6)

Second section: Liturgical and sacramental life (7-10,14)

Third Section: Disciplinary Regulations (11-15)

Fourth Section: The Parousia of the Lord

51
First section: Christian Behaviour (1-6)

Instructions in Christian ethics, containing description of the two ways: of life (1-4) and of death (5-
6). It is a high toned moral catechism preparatory to baptism, exhorting the catechumens to walk in
the path of righteousness and be cautious of that of unrighteousness.

The method of the ―Two ways‖ was used by the Jewish writers, but here it is based on the teaching
of our Lord Jesus Christ.

The author of this section may have borrowed from the description of the two ways in the epistle of
Barnabas, or vice versa, but it is unlikely that both borrowed from an older source.

It illustrates that the life is found in the teaching of our Lord Jesus Christ, while death is ignoring
these teachings. It focused on the Christian way of spiritual life, especially as demonstrated in the
teachings of the Sermon on the Mount. The text begins thus:

There are two ways, one of life and one of death and there is a great difference between the two
ways.

―First of all, love the God who made you;

Secondly, your neighbor as yourself;

And all things whatsoever you would not have befallenyourself do not do to another.‖ 1:1,2

The description of the way of life:

o Love, even to the enemies [1:2-5]

o Purity [1:3]
o Longing for giving and not for receiving [1:5]
o Obedience of the divine commandments [4:13]
o Teaching our children the fear of God [4:9]
o Confession of Sins: [In church confess your transgressions, and do not come to prayer with
an evil conscience [4:15]
o Not to be outside God [6:1]
o Carrying the yoke of the Lord [6:2]

52
The description of the way of death:

o Committing sins and impurity [5:1]

o Violence, especially against the truth [5:2]

Second section: Liturgical and Sacramental life (7-10,14)

This section gives directions affecting church rites and orders. It treats baptism and Eucharist with
the agape. The oldest Eucharistic prayers have come to light in the didache.

It refers to some traditional practices at that time, such as:

 Baptism was practiced by immersion in running water i.e. in the rivers [7:1-3]. This custom
was known in the Apostolic era and in the proceeding years.
 Baptism by pouring water from a vessel or from the hand of the minster of baptism was
allowed in case of scarcity of water. Afterwards this mode was applied only to sick persons
who could not leave their bed; hence called clinical baptism [the Lord………from the
word……(bed). Clinicus designated one who was baptized on sick bed].
 Fasting is necessary for candidates, the minister of Baptism and others, for one or two days
before Baptism. [7:4] In the Coptic Church this custom is still practiced on the same day
until baptism takes place.
 Weekly fasting on Wednesdays and Fridays and the praying thrice a day without hypocrisy
are necessary.
 The necessary of regularly receiving the Holy Eucharist. [9]

A Coptic translation from the fifth century, of a prayer of thanksgiving to be said over the oil of
chrism following the Eucharistic prayers has been in a papyrus (927) of the British Museum. [10:8].

Third Section: Disciplinary Regulations (11-15)

Mutual Relations of the Christian communities:

o Scrutiny of wandering Christian ministers (apostles, prophets and teachers). (11)

o Reception of traveling brethren. (12)
o Support of prophets and teachers in the community. (13)

53
 o Religious life of each community.(e.g. divine service on Sunday).(14) it calls the first ―the
Lords day.‖
o The superiors of communities (bishops, deacons), (15) here it mentions bishops and
deacons, but no presbyter. St. Clement of Alexandria (2nd century) distinguishes the
deaconate, the presbyterate and the episcopate, but he assumes only a twofold official
character, that of presbyters and that of deacon perhaps for the following reasons:

The word ―presbyter‖ was used some times in a wide meaning to include the bishops and priests
and others in a narrow meaning to express only the priests.

The tradition of the church of Alexandria, from the time of evangelist Mark, down to middle of the
third century, the twelve priests elected one from amongst them to be a bishop, as their president.
He considered himself as their brother. As the didache is an Alexandrine document it expresses
these feelings at that time.

Fourth Section: The Parousia of the Lord

This section is an apocalypse apparently based on Matthew 24. It exhorts watching in preparation
for the last day, which is at hand. This is the purpose of the Church life in her three aspects: the
Christian behavior, the liturgical and sacramental life and the disciplinary regulations.

[Be watchful over your life;

Never let your lamps go out or your loins beungirt,

But keep yourselves always in readiness, for you can never be sure of the hour when ou Lord may be coming.

Come often together for spiritual improvement; because all the past years of your faith will be no good to you at the end,
unless you have made yourselves perfect.

In the past last days of the world false prophets and deceivers will abound, sheep will be perverted and turn into wolves,
and love will change to hate, for with the growth of lawlessness men will begin to hate their fellows and persecute them
and betray them.

Then the deceiver of the World will show himself, pretending to be a Son of God and doing signs and wonders and the
earth will be delivered into his hands and he will work such wickedness as there has never been since the beginning.

54
After that, all human kind will come up for their fiery trial; multitudes of them will stumble and perish, but such as
remains steadfast in the faith will be saved by the Curse.

And then the signs of the truth will appear:

First the signs of the opening heavens,

Next the sign of the trumpet’s voice,

And thirdly the rising of the dead – not of the dead – not of all the dead, but, as it says, the Lord will come and with
him all his holy ones.

And then the whole world will see the Lord as He comes riding on the clouds of heaven…]

Note

In the early ages some Christians tried to consider it as a book of the New Testament, but many of
the Fathers emphasized that it was not canonized, such as Pope Athanasius of Alexandria, Eusebius
and Rufinus.

However EOTC considers it as New Testament books

55