Church History
10/28/25
Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).
"§163. Athanasius the Great." (pp. 2574-2583).
After an extensive bibliography which includes information about works of Athanasius discovered and published in the 19th century, Schaff asserts that Athanasius should be seen as great in theological and churchly matters similarly to Constantine in political and secular issues (Schaff 2014, p. 2575). Athanasius proved his convictions through many years of standing in the face of opposition. Despite hostility on all sides he was willing to stand for the truth (Schaff 2014, p. 2576). He had been brought into training in 313 by the bishop Alexander of Alexandria, whom he served for many years, accompanying him to the Nicene Council. He became the successor to Alexander in 328 despite his youth.
Immediately upon his elevation as bishop, Athanasius became intimately involved with the Arian controversy (Schaff 2014, p. 2577). He was exiled five times due to his stance in favor of Nicene orthodoxy. After his fifth exile ended in 369, Athanasius was able to live and write in peace until his death in 373 (Schaff 2014, p. 2678).
Schaff describes Athanasius as having tremendous acumen and insight, attributed by supporters to divine assistance and by detractors to the devil (Schaff 2014, p. 2578). All accounts suggest he endured good and bad circumstances equally well. Because of his view that Arian belief was completely contrary to Christianity, Athanasius was inflexible in his opposition to the Arians (Schaff 2014, p. 2579). He spoke and wrote against them in forceful terms but never endorsed violence or persecution against the Arians.
Athanasius' writings, in Schaff's estimation, showed theological depth and rhetorical excellence, as well as the marks of a superior intellect (Schaff 2014, p. 2581). Schaff provides a categorized list with brief descriptions of his written works (Schaff 2014, pp. 2581-2583).
"§164. Basil the Great." (pp. 2583-2592).
Schaff (with many others) recognizes Basil the Great and "the two Gregories" from Cappadocia as distinguished in a high degree (Schaff 2014, p. 2583). Basil, born to a wealthy and pious family in Caesarea about 329, was raised in piety. Two brothers and a sister are considered saints in the East, one of them being Gregory, bishop of Nyssa, one of the two Gregories. His friendship with Gregory of Nazianzen, began between 351 and 355, in schooling at Athens (Schaff 2014, p. 2584). He and Gregory, unlike their classmate Julian (the Apostate), held fast to their Christian convictions. Schaff observes that Basil and the two Gregories showed broad knowledge and appreciation for the natural world (Schaff 2014, p. 2585). This set them apart from many philosophers, who took little interest in the created order.
Schaff suggests that the Cappadocian Fathers may have favored the beauty of nature over that of art due to pagan abuses of artwork (Schaff 2014, p. 2567). The beauty of God's creation transcends all our imitations of beauty.
After his studies in Athens, Basil taught and practiced rhetoric in Caesarea, but in 360 he traveled to Syria and Egypt in order to explore monasticism (Schaff 2014, p. 2588). This became the pattern for his life. The separation from temporal cares and events struck Basil as a blessed life. In 364 Basil was appointed as presbyter, then bishop of Caesarea in 370 (Schaff 2014, p. 2590). A difficult life of asceticism, along with the stresses of hostility in community contributed to Basil's death in 379 (Schaff 2014, p. 2591). Schaff briefly describes a number of Basil's written works.
10/28/25
Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).
"§163. Athanasius the Great." (pp. 2574-2583).
After an extensive bibliography which includes information about works of Athanasius discovered and published in the 19th century, Schaff asserts that Athanasius should be seen as great in theological and churchly matters similarly to Constantine in political and secular issues (Schaff 2014, p. 2575). Athanasius proved his convictions through many years of standing in the face of opposition. Despite hostility on all sides he was willing to stand for the truth (Schaff 2014, p. 2576). He had been brought into training in 313 by the bishop Alexander of Alexandria, whom he served for many years, accompanying him to the Nicene Council. He became the successor to Alexander in 328 despite his youth.
Immediately upon his elevation as bishop, Athanasius became intimately involved with the Arian controversy (Schaff 2014, p. 2577). He was exiled five times due to his stance in favor of Nicene orthodoxy. After his fifth exile ended in 369, Athanasius was able to live and write in peace until his death in 373 (Schaff 2014, p. 2678).
Schaff describes Athanasius as having tremendous acumen and insight, attributed by supporters to divine assistance and by detractors to the devil (Schaff 2014, p. 2578). All accounts suggest he endured good and bad circumstances equally well. Because of his view that Arian belief was completely contrary to Christianity, Athanasius was inflexible in his opposition to the Arians (Schaff 2014, p. 2579). He spoke and wrote against them in forceful terms but never endorsed violence or persecution against the Arians.
Athanasius' writings, in Schaff's estimation, showed theological depth and rhetorical excellence, as well as the marks of a superior intellect (Schaff 2014, p. 2581). Schaff provides a categorized list with brief descriptions of his written works (Schaff 2014, pp. 2581-2583).
"§164. Basil the Great." (pp. 2583-2592).
Schaff (with many others) recognizes Basil the Great and "the two Gregories" from Cappadocia as distinguished in a high degree (Schaff 2014, p. 2583). Basil, born to a wealthy and pious family in Caesarea about 329, was raised in piety. Two brothers and a sister are considered saints in the East, one of them being Gregory, bishop of Nyssa, one of the two Gregories. His friendship with Gregory of Nazianzen, began between 351 and 355, in schooling at Athens (Schaff 2014, p. 2584). He and Gregory, unlike their classmate Julian (the Apostate), held fast to their Christian convictions. Schaff observes that Basil and the two Gregories showed broad knowledge and appreciation for the natural world (Schaff 2014, p. 2585). This set them apart from many philosophers, who took little interest in the created order.
Schaff suggests that the Cappadocian Fathers may have favored the beauty of nature over that of art due to pagan abuses of artwork (Schaff 2014, p. 2567). The beauty of God's creation transcends all our imitations of beauty.
After his studies in Athens, Basil taught and practiced rhetoric in Caesarea, but in 360 he traveled to Syria and Egypt in order to explore monasticism (Schaff 2014, p. 2588). This became the pattern for his life. The separation from temporal cares and events struck Basil as a blessed life. In 364 Basil was appointed as presbyter, then bishop of Caesarea in 370 (Schaff 2014, p. 2590). A difficult life of asceticism, along with the stresses of hostility in community contributed to Basil's death in 379 (Schaff 2014, p. 2591). Schaff briefly describes a number of Basil's written works.
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