Category: Schaff 2014 - Wittenberg Door Campus Ministry

Antiochian Theology

9/14/2020

Mondays are for Church History
9/14/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 195. The Antiochian School.

Before we dig into the Antiochian School, a friend and scholar recently observed to me that citation of electronic books without real page numbers generally involves identification of the paragraph in which an idea or quotation is found, rather than using a location number based on the specific edition used. I’ll try to provide both a Kindle location number and a paragraph number within the section.

The Antiochian school of Theology, according to Schaff, was founded, not by Lucian and Dorotheus, but by “Diodorus, bishop of Tarsus (. A.D. 379-394), and Theodorus, bishop of Mopsuestia (393-428), both formerly presbyters of Antioch” (Schaff 2014, loc. 22897, par. 1). This school was not an institution, such as that of Alexandria, “but a theological tendency” (Schaff 2014, loc. 22897, par. 2). The emphasis was on grammatical and historical exegesis, in contrast to the allegorical work done in Alexandria. Schaff sees this as a positive development, as it curbs fanciful interpretive efforts. However, it can lead to other errors in interpretation (Schaff 2014, loc. 22907, par. 2).

Schaff appends a note to this section. In a dispute between Cardinal Newman and Cardinal Hergenröthen, Newman considered the Antiochian School to be responsible for Arianism (Schaff 2014, loc. 22912, par. 3). Schaff quotes Hergenröthen’s response at length, in German (Schaff 2014, loc. 22917, par. 4). In brief, Hergenröthen considers textual exegesis to protect the original understanding of the work better than allegorical interpretation.

Lucian of Antioch

9/7/2020

Mondays are for Church History
9/7/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 194. Lucian of Antioch.

Schaff introduces Lucian of Antioch as a presbyter and a martyr during the Diocletian persecution (Schaff 2014, loc. 22862). He died in 311, possibly on January 7, his memorial day, in Antioch (Schaff 2014, loc. 22868). There was some question of his theological orthodoxy, though apparently the disputes were resolved before his martyrdom (Schaff 2014, loc. 22873).

Schaff notes a creed bearing Lucian’s name, found after his martyrdom. He considers it thoroughly orthodox in nature (Schaff 2014, loc. 22878).

Lucian is also remembered for a revision of the Septuagint and of the New Testament in Greek (Schaff 2014, loc. 22887). Jerome was not pleased with the quality of the work, but Schaff notes we cannot evaluate it.

Not Origen

8/31/2020

Mondays are for Church History
8/31/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 193. Opponents of Origen. Methodius.

Schaff has previously shown Origen to be a controversial character. Methodius, an opponent to Origen, is not mentioned at all by Eusebius but is given considerable attention by Photius (Schaff 2014, loc. 22817). Others do mention Methodius favorably as well. Schaff observes that while some early opponents of Origen engaged him based on personal feeling, by the third century Methodius shifted the debate to be one of theological orthodoxy (Schaff 2014, loc. 22822).

Schaff introduces Methodius as “bishop first of Olympus and then of Patara” and identifies him as a martyr of the Diocletian persecution (Schaff 2014, loc. 22827). His most important work, written in the form of a Platonic dialogue, is his Banquet of Ten virgins which describes celibacy as the ideal life (Schaff 2014, loc. 22830). Schaff summarizes the events in the dialogue in brief. The Platonic style is very clear. Methodius wrote several additional dialogues, including On the Resurrection, On Freek Will, and On Things Created (Schaff 2014, loc. 22847).

et al. in the 3rd Century

8/24/2020

Mondays are for Church History
8/24/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 192. Minor Divines of the Greek Church.

Schaff considers several third century divines to be worthy of mention. Heraclas and Plutarch, brothers, studied with Origen. Heraclas served as bishop of Alexandria from 233-248 (Schaff 2014, loc. 22782). Schaff also notes Theognostus, who is mentioned by both Athanasius and Photius (Schaff 2014, loc. 22787). Pierius was probably a teacher in the catechetical school of Alexandria around the year 300. Pamphilius, a teacher at Caesarea, was a strong promoter of theological education (Schaff 2014, loc. 22792). Peter was a bishop of Alexandria from 300 until he was beheaded in 311 (Schaff 2014, loc. 22797). Hierax, considered sometimes as a Manichaean heretic, was well respected for his exegetical work (Schaff 2014, loc. 22806).

Early Attempts at Biblical Chronology

8/17/2020

Mondays are for Church History
8/17/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 191. Julius Africanus.

Schaff identifies Julius Africanus as “the first Christian chronograph and universal historian” (Schaff 2014, loc. 22747). He lived in Emmaus, but traveled widely before his death about A.D. 240. Eusebius draws on his work extensively, particularly his “chronography, in five books,” which provides a chronological history from creation to the year 221 (Schaff 2014, loc. 22752). Using the accession of Cyrus as a known historical date, Africanus computed both backward and forward, dating creation in B.C. 5499. He takes the life of Jesus to be 31 years (Schaff 2014, loc. 22761). Weveral works are referred to or exist in fragmentary form. Africanus harmonized the genealogies in Matthew and Luke, assuming Matthew to give the natural descent of Jesus and Luke to give his legal descent (Schaff 2014, loc. 22777).

Dionysius of Alexandria

8/10/2020

Mondays are for Church History
8/10/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 190. Dionysius the Great.

Dionysius of Alexandria, also called “the Great” is carefully distinguished from Dionysius of Rome. Schaff dates his birth to about 190 (Schaff 2014, loc. 22711). He, like Gregory Thaumaturgus, converted to Christ under the influence of Origen and remained in a relationship with Origen and his thought. This did not always create a good reputation, as there were some questions about Origen’s orthodoxy, hence Dionysius’ orthodoxy was called into question. Dionysius fled the persecution of Decius but late, in 247, he was banished until 260 (Schaff 2014, loc. 22716). He worked in ministry through times of war, famine, and persecution until his death in 265.

Schaff observes that under Dionysius the Christians cared for the poor and needy, in stark contrast to the pagans, who “repelled the sick or cast them half-dead into the street” (Schaff 2014, loc. 22725). Schaff notes that despite controversy, Athanasius affirmed Dionysius’ orthodoxy (Schaff 2014, loc. 22731). His writings are largely known through fragments preserved in Eusebius.

3rd Century Miracle Worker

8/3/2020

Mondays are for Church History
8/3/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 189. Gregory Thaumaturgus.

Schaff introduces Gregory Thaumaturgus as one of the most important disciples of Origen in Alexandria (Schaff 2014, loc. 22646). Gregory was converted by Origen, then learned from him for some eight years before serving as bishop in Neo-Caesarea in Pontus between 244 and 270 (Schaff 2014, loc. 22652). He was considered to have seen the conversion of all but about 17 people in his area of service during that time. Gregory’s works and a creed ascribed to him were not known by Eusebius, but by the end of the fourth century he was recognized as a teacher and a miracle worker (Schaff 2014, loc. 22657).

Schaff provides the Greek and a translation of the creed ascribed to Gregory, as it has come down to us (Schaff 2014, loc. 22672). Schaff further provides a partial catalog of miracles ascribed to Gregory by Gregory of Nyssa in the 4th century and defended by Cardinal Newman in the 19th century (Schaff 2014, loc. 22693).

He Wrote More than Most People Read in a Lifetime

7/27/2020

Mondays are for Church History
7/27/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 188. The Works of Origen.

We have previously been introduced to Origen. Now Schaff reviews his writings which are quite extensive, including tracts, homilies, letters, books, and lectures, probably totalling about 6,000 works (Schaff 2014, loc. 22595).

Of note, Schaff discusses his Hexapla and Tetrapla, works which were 28 years in the making (Schaff 2014, loc. 22600). Each is a polyglot Bible, arranged in parallel columns. These comparative critical editions had notations of alterations and omissions, as well as marginal explanations. There remain only some fragments, as the original is thought to have been destroyed in the invasion of 653 (Schaff 2014, loc. 22609).

Origen also wrote commentaries on almost all the books of the Bible, either as brief notes on difficult passages, longer books of commentary, or homilies (Schaff 2014, loc. 22614). Most of what we have in this genre was translated by Jerome for common use.

There were also a number of polemic or apologetical works, particularly his refutation of Celsus (Schaff 2014, loc. 22619). Origen’s dogmatic works, which contain “Platonizing and Gnosticizing errors” led to questions about his theology, though Schaff says he retracted some of his views later in life (Schaff 2014, loc. 22625).

Origen

7/20/2020

Mondays are for Church History
7/20/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 187. Origen.

Schaff provides a robust annotated bibliography for Origen. He then introduces Origen as “one of the most remarkable men in history for genius and learning, for the influence he exerted on his age, and for the controversies and discussions to which his opinions gave rise” (Schaff 2014, loc. 22507). He was raised in a Christian home in Alexandria and trained by his father, “probably a rhetorician.” At the age of 18 he took a position as the head of the Alexandrian catechetical school, after Clement’s flight under persecution (Schaff 2014, loc. 22517). Origen studied and traveled extensively.

Origen was known for a strict asceticism, refusing earthly goods which were not absolutely necessary. Schaff says he went so far as to emasculate himself, an act of which he later repented (Schaff 2014, loc. 22531).

Origen developed a reputation, by the year 231, of “corrupting Christianity by foreign speculations” (Schaff 2014, loc. 22536). Two councils demanded he be stripped of his office and responsibilities in the church. While Rome agreed, other regions did not. Origen stepped down willingly and started a new school in Palestine (Schaff 2014, loc. 22546). He continued in teaching, travel, and exhortation until his torture under Decius, which resulted in his later death, age 69, in 253 or 254 (Schaff 2014, loc. 22551).

Origen had a reputation as a brilliant theologian and scholar (Schaff 2014, loc. 22561). He did follow some deviant theological views, which were normally not shared by his students. His attempts to reconcile Christianity with human reason, according to Schaff, was probably at the heart of his theological deviances (Schaff 2014, loc. 22570). Schaff considers Origen to be the best exegetical mind in Christianity until he was surpassed by Chrysostom (Schaff 2014, loc. 22585). However, he had a tendency to seek mystical meanings hidden underneath the text. This pulled him away from sound orthodox teaching.

Clement of Alexandria - Christian Philosopher

7/13/2020

Mondays are for Church History
7/13/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 186. Clement of Alexandria.

Schaff identifies Clement of Alexandria as Titus Flavius Clemens, probably from Athens (Schaff 2014, loc. 22442), raised as a pagan but an adult convert to Christ. Clement had a zeal for learning and sound philosophy. “He became presbyter in the church of Alexandria, and about A.D. 189 succeeded Pantaenus as president of the catechetical school of that city” (Schaff 2014, loc. 22447). He fled Alexandria under persecution, probably in 202, then was later known to be in Antioch, then Jerusalem.

Schaff considers Clement “the father of the Alexandria Christian philosophy” (Schaff 2014, loc. 22452). His theology is not as clearly systematic as we might like and often brings in elements of paganism and gnosticism. His most important works, written between “190 and 195, represent the three stages in the discipline of the human race by the divine Logos, corresponding to the three degrees of knowledge required by tne ancient mystagogues, and are related to one another very much as apologetics, ethics, and dogmatics, or as faith, love, and mystic vision... “ (Schaff 2014, loc. 22467). They call readers to reject the immorality of paganism, to explain the value of Christian morality, and to encourage the reader to reflect on Christian theology.

Alexandria and Philosophical Theology

7/6/2020

Mondays are for Church History
7/6/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 185. The Alexandrian School of Theology.

After a fairly extensive bibliography, Schaff briefly notes the importance of Alexandria to commerce and education, which contributed to its becoming an important center of Christianity (Schaff 2014, loc. 22384). The church in Alexandria is generally considered to have been founded by Mark the Evangelist and early featured a catechetical school. Due to the culture of philosophical study in Alexandria the school there took on features of a theological seminary modeled on the philosophical schools of the time (Schaff 2014, loc. 22389). The school remained active until the late 4th century. Schaff notes that Alexandria itself declined to a village and was replaced in importance by Cairo until the 19th century (Schaff 2014, loc. 22398).

Schaff finds that the center of Alexandrian theology is the “Divine Logos, viewed as the sum of all reason and all truth, before and after the incarnation” (Schaff 2014, loc. 22403). Yet the movement did bring Greek culture and philosophy into Christianity. Ideas were imported, says Schaff, as a way of taking what is right and worthy from other religions (Schaff 2014, loc. 22413). As a result, “The Alexandrian theology is intellectual, profound, stirring and full of fruitful germs of thought, but rather unduly idealistic and spiritualistic, and, in exegesis, loses itself in arbitrary allegorical fancies” (Schaff 2014, loc. 22422).

Caius of Rome

6/29/2020

Mondays are for Church History
6/29/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 184. Caius of Rome.

Caius of Rome, active in the early 3rd century, wrote in Greek, but “was probably a Roman presbyter” (Schaff 2014, loc. 22349). Schaff identifies him as “an opponent of Montanism and Chiliasm.” This is known from quotations in Eusebius. Schaff acknowledges that we know very little about Caius (Schaff 2014, loc. 22359). There has been some confusion of the persons and work of Caius and Hippolytus. Schaff takes them as different but easily confused people, active at the same time.

Anti-Pope, Dissident, or Garden Variety Scholar?

6/22/2020

Mondays are for Church History
6/22/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 183. Hippolytus.

Schaff’s bibliography notes that numerous works of Hippolytus were found during the 19th century and had begun to be studied in detail by the end of the century (Schaff 2014, loc. 22089). He observes, “This famous person has lived three lives, a real one in the third century as an opponent of the popes of his day, a fictitious one in the middle ages as a canonized saint, and a literary one in the nineteenth century after the discovery of his long lost works against heresies” (Schaff 2014, loc. 22117). Though he has appeared lately as a critic of the Roman church, she had long since considered him a saint and a martyr. Eusebius and Jerome knew of him as a bishop, and both list written works by him, but they know little about him (Schaff 2014, loc. 22122). He may have died as a prisoner in Sardinia, but he may have been released and died elsewhere. Schaff does note his Philosophumena takes a schismatic position and considers him to have a relationship to Ostia, the port city which was often conflated with Rome (Schaff 2014, loc. 22141). Light was shed on him in 1551, when a marble statue was discovered, possibly depicting him in a bishop’s chair, on which are inscribed the names of works that would be ascribed to him (Schaff 2014, loc. 22150).

In the Philosophoumena Hippolytus opposes Roman bishops Zephyrinus and Callistus (202-223) for doctrinal and lifestyle issues. This leads many to take him as a counter pope or at least as a leader o a schismatic movement similar to that of the Montanists (Schaff 2014, loc. 22165).

Hippolytus wrote extensively, though Schaff considers him “not so much an original, productive author, as a learned and skillful compiler” (Schaff 2014, loc. 22169). His theology is very similar to that of Irenaeus, and his zeal, especially against philosophy, is similar to that of Tertullian (Schaff 2014, loc. 22174). Schaff summarizes the Philosophoumena to give the flavor of Hippolytus’ style. Among his other works, mostly lost, Hippolytus wrote commentaries on about a dozen books of the Bible (Schaff 2014, loc. 22218), largely using a strongly allegorical method. Schaff continues with summaries of several of Hippolytus’ allegorical arguments based on the prophets.

While Hippolytus does not call himself a bishop, he does assert the authority of a bishop (Schaff 2014, loc. 22221). He may well have been a bishop of Portus, near Rome, though considered a presbyter of Rome. Schaff reviews numerous scholarly theories about this and the relationship between Portus and Ostia, separated by a small island. Others have argued that he was a presbyter in Rome who didn’t recognize Callistus as the legitimate bishop (Schaff 2014, loc. 22304). This view also has weaknesses, as Rome kept lists of schisms and anti=popes, but never included Hippolytus in these records (Schaff 2014, loc. 22319). Schaff considers all the theories as inconclusive.

A Stable but Unoriginal Scholar

6/15/2020

Mondays are for Church History
6/15/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 182. Irenaeus.

After an extensive annotated bibliography, Schaff observes that the time and person of Irenaeus is still inadequately researched. “Almost simultaneously with the apology against false religions without arose the polemic literature against the heresies, or various forms of pseudo-Christianity, especially the Gnostics; and upon this was formed the dogmatic theology of the church” (Schaff 2014, loc. 21980). In this movement are Irenaeus and Hippolytus, Greek by education but in the Western tradition of Christianity.

Irenaeus, probably from Smyrna, was instructed by Polycarp, a disciple of the apostle John (Schaff 2014, loc. 21990). Among other places of service, Schaff finds him as a missionary in southern Gaul, possibly also spending some time in London and Vienna. He became bishop of Lyons in 178, after which time he wrote and spoke extensively about defending and expanding Christianity (Schaff 2014, loc. 21995). Schaff is unable to trace his death year, but places it after 190. He was buried in Lyons, at the church of St. John (Schaff 2014, loc. 22000).

Irenaeus championed orthodoxy and catholicity between Easern and Western churches. Schaff describes him as “neither very original nor brilliant, but eminently sound and judicious” (Schaff 2014, loc. 22005). He showed extensive knowledge of the Scriptures, of philosophy, and of the activities of Christians. Schaff does, however, note that Irenaeus was pre-millenarian in his eschatology (Schaff 2014, loc. 22020).

Irenaeus’ most important work is a refutation of Gnosticism, composed between 177 and 190. Schaff considers this the most important text for understanding both Gnosticism and the polemical style of Christians in the period (Schaff 2014, loc. 22034). Schaff does observe that the heretical opinions are “ever-shifting and contradictory” (Schaff 2014, loc. 22044). Irenaeus counters these opinions with unchanging Christian truth. In addition, we know of an Epistle to Florinus, preserved in a fragment, discussing God’s unity and the source of evil. Another work pertains to the centrality of the number eight in Gnosticism (Schaff 2014, loc. 22058). Another work about schisms is known, as well as several other treatises known only by title or from fragmentary quotations in other works.

A peaceful but zealous bishop

6/8/2020

Mondays are for Church History
6/8/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 181. Dionysius of Corinth.

Schaff introduces Dionysius of Corinth as bishop after A.D. 150, until about A.D. 170. “He was a famous person in his day, distinguished for zeal, moderation, and a catholic and peaceful spirit” (Schaff 2014, loc. 21932). He wrote numerous pastoral letters to different churches, all lost, but summarized by Eusebius, in addition to four fragments known to Schaff (Schaff 2014, loc. 21938). His letters were apparently read in churches.

Hegesippus, a Narrative Historian

6/1/2020

Mondays are for Church History
6/1/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 180. Hegesippus.

Hegesippus (d. about 180), was a Jewish Christian, whom Schaff identifies as engaging in extensive travel in Syria, Greece, and Italy. His orthodoxy is not consistently affirmed by scholars. Hegesippus’ primary work, lost sometime since the 16th century, is a collected “Memorials,” which may be seen as a sort of church history (Schaff 2014, loc. 21908). It was apparently not nearly as systematic in arrangement or as exhaustive in content as the work of Eusebius. “His chief object was to prove the purity and catholicity of the church against the Gnostic heretics and sects” (Schaff 2014, loc. 21912). He survives in quotes by Eusebius. Schaff describes him as orthodox in his Christian views.

Hermias, a Satirical Apologist

5/25/2020

Mondays are for Church History
5/25/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 179. Hermias.

Schaff introduces a character called “Hermias, otherwise entirely unknown to us” (Schaff 2014, loc. 21881) but who leaves us a witty and sarcastic work pointing out the contradictions of pagan philosophers. Hermias takes up the various views of the soul and the origin of the world. Schaff provides a quotation which describes the difficulty of understanding the world through various lenses (Schaff 2014, loc. 21887). “The work is small and unimportant” (Schaff 2014, loc. 21893), yet Schaff considers it to shed some light on the situation of church and culture in the late second century.

Apologists - defending the Christian faith

5/18/2020

Mondays are for Church History
5/18/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 178. Apolinarius of Hierapolis. Militiades.

Apolinarius, “a successor of Papias, was a very active apologetic and polemic writer about A.D. 160-180” (Schaff 2014, loc. 21864). His orthodoxy was noted by Eusebius. Schaff observes that Eusebius referred to “many works” but names only four, lost since his time. These four works are an “Apology” to Marcus Aurelius, “Five books against the Greeks,” “Two books on Truth,” “Two books against the Jews,” and “Against the heresy of the Phrygians” (Schaff 2014, loc. 21872).

Schaff further observes that Militiades was another apologist at about the same time. His writings are also lost, and are not quoted by Eusebius (Schaff 2014, loc. 21872).

Melito of Sardis

5/11/2020

Mondays are for Church History
5/11/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 177. Melito of Sardis.

Schaff places Melito as bishop of Sardis in the last quarter of the second century (Schaff 2014, loc. 21836). He was known to his contemporaries as a voluntary celibate who spent his time expecting the second coming of Christ. He had also written negatively about the Montanist view of prophecy. Schaff suggests that his known Quartadeciman stance may have resulted in the loss of some of his writings. Eusebius lists “no less than eighteen or twenty works from his pen,” giving a few extracts (Schaff 2014, loc. 21840). Schaff notes that an Apology under his name was discovered in 1843 and published in 1855. He does consider that it may be authentic (Schaff 2014, loc. 21850).

Melioto gives us the first list of Hebrew Scriptures compiled by a Christian. It does agree with the Protestant canonical list (Schaff 2014, loc. 21850).

Schaff finally summarizes some of the content of a Syriac fragment of Melito “which contains a remarkable christological creed, an eloquent expansion of the Regula Fidei” (Schaff 2014, loc. 21861). This shows Jesus as the creator, patriarch, and otherwise the one who has guided all God’s people through all history.

Theophilus of Antioch

5/4/2020

Mondays are for Church History
5/4/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 176. Theophilus of Antioch.

“Theophilus was converted from heathenism by the study of the Scriptures, and occupied the episcopal see at Antioch, the sixth from the Apostles, during the later part of the reign of Marcus Aurelius. He died about A.D. 181” (Schaff 2014, loc. 21781). Schaff says we know him through three books addressed to Autolycus, a friend of his. In contrast to Justin Martyr, who is charitable in his attitude toward the pagan philosphers, Theophilus takes a strongly negative tone, saying that the truth found in Socrates and Plato is stolen from the Old Testament prophets.

Schaff finds Theophilus as the first to use the term “triad” for the Trinity (Schaff 2014, loc. 21791). Theophilus describes Christians as moral and self controlled people.

Theophilus is known to have written additional works, some mentioned by Eusebius, others by Jerome, which we do not currently have (Schaff 2014, loc. 21795). Schaff observes that Jerome disputes the authenticity of the commentaries of Theophilus due to the lack of stle compared to his known work to Autolycus. The Commentary on Matthew was published, based on a manuscript since lost, in 1576 and again in 1883 (Schaff 2014, loc. 21809). Considerable doubt as to the authenticity of the Commentary exists, and was a matter of debate in Schaff’s time, with, among others, Schaff and Harnack engaged in the disputes.

Athenagoras, A Level-Headed Philosopher

4/27/2020

Mondays are for Church History
4/27/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 175. Athenagoras.

Schaff introduces Athenagoras as an Athenian Christian philosopher active in the second half of the second century. He was apparently obscure, “not even mentioned by Eusebius, Jerome, and Photius” (Schaff 2014, loc. 21754). Athenagoras, in an Apology addressed to Marcus Aurelius and Commodus, argued that Christians should have equal treatment under the law. He further refuted the charges of atheism, cannibalism, and incest commonly lodged against Christians. He pointed out that Christians pursued a life of virtue rather than vice, and that the accusations against them were typically examples of “wickedness fighting against virtue” (Schaff 2014, loc. 21762).

Schaff observes that Athenagoras’ writing has earned the respect of historians through its clarity and even-handed treatment of the facts of cases (Schaff 2014, loc. 21764). Though he occasionally lapses into a rigid asceticism and his Platonic tendencies show, he uses the tools at his disposal to effectively carry his point.

Tatian - Why Paganism Doesn't Work

4/20/2020

Mondays are for Church History
4/20/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 174. The Other Greek Apologists. Tatian.

Tatian, who lived from 110-172, was a Christian philosopher, though Schaff observes that he eventually was somewhat Gnostic or at least an extreme ascetic (Schaff 2014, loc. 21690). He was led to the Christian faith as an adult, by means of the Hebrew Scriptures. One extant work is To the Greeks, probably written in Rome. Schaff sees this as a forceful and incisive work, showing especially the errors of Greek mythology (Schaff 2014, loc. 21700). Schaff provides us with a number of excerpts which show Tatian’s writing style. Schaff notes that Tatian’s other, very important, work is now lost, the Diatessaron, a harmony of the Four Gospels. It was once in wide circulation but cannot now be located, though there are reconstructions from translations (Schaff 2014, loc. 21745).

Justin Martyr - Laying It All on the Line

4/13/2020

Mondays are for Church History
4/13/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 173. Justin the Philosopher and Martyr.

Schaff provides a comprehensive bibliography for the authentic and spurious works of Justin Martyr. He then introduces him as “the most eminent among the Greek apologists of the second century” (Schaff 2014, loc. 21508). Born in the late first or early second century, Justin seems to have been of Greek and Roman ancestry, born in the area of Samaria, and converted to Christianity as a young adult. As Justin explored philosophy, and particularly Platonic thought, he had an interaction with a Christian who shook his dependence on human wisdom, pointing him instead to the reliability of the Hebrew prophets (Schaff 2014, loc. 21527). Justin was also persuaded by the way Christians would face persecution and death fearlessly.

Justin, after conversion, spent his life spreading and arguing for Christianity. He is not known to have been ordained into the priesthood (Schaff 2014, loc. 21535) but he was recognized as doing good for the church by his faithful witness to the truth. About the year 166, Justin was executed along with six other Christians (Schaff 2014, loc. 21544).

Justin wrote extensively The chief works are two Apologies and a Dialogue with the Jew Trypho (Schaff 2014, loc. 21563). The Apologies mount a defense for Christianity and call for fair trials for those accused of being Christians. The Dialogue makes an Old Testament argument for Christianity, answering specific objections held by Jews. (Schaff 2014, loc. 21573). Schaff notes other works, Against all Heresies and Against Marcion which are lost but are referred to and quoted briefly in Irenaeus. Eusebius also mentions a Psalter and another book, On the Soul (Schaff 2014, loc. 21580). Schaff lists a number of other works he considers doubtful or spurious. Justin’s writings give us a vivid description of actual Christian worship at an early date.

Justin’s theology, according to Schaff, is based on the Scriptures and current church tradition. He cites the Old Testament and the Gospels, apparently from memory (Schaff 2014, loc. 21590). He makes allusions to Paul’s Epistles. However, Schaff observes that he does not refer to the prophets or apostles by name (Schaff 2014, loc. 21599). Justin’s interpretation of Scripture is allegorical and typological in nature. Though Justin’s interpretive methods may strike us as unortodox, Schaff recognizes them asbeing within the bounds of normal interpretation (Schaff 2014, loc. 21608). Justin’s overall philosophical theology bears some resemblance to Platonic thought. Yet Schaff finds Justin to be focused on Christ, the Logos as described in John (Schaff 2014, loc. 21626). However, Schaff does recognize that Justin considered some, such as Socrates, to be Christians, though they didn’t know it (Schaff 2014, loc. 21635). In Justin, a new ethical law, revealed in Christ, points people to God. This law is for the whole world, not only for Jews (Schaff 2014, loc. 21652).

Justin’s Platonism continued to influence theology. Schaff traces it for several hundred years, though he observes that “in the scholastic period it gave way to the Aristotelian philosophy, which was better adapted to clear, logical statements” (Schaff 2014, loc. 21653).

A Legal Defense of Christianity

4/6/2020

Mondays are for Church History
4/6/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 172. Quadratus and Aristides.

Schaff moves in his survey to the writers known as Apologists. These authors “refuted the charges and slander of Jews and Gentiles, vindicated the truths of the Gospel, and attacked the errors and vices of idolatry” (Schaff 2014, loc. 21441). Schaff finds that these people had a background in rhetoric or philosophy. They turned their rhetorical or philosophical pursuits to explaining and defending the Christian faith. Schaff here introduces two of the earliest, Quadratus and Aristides.

Quadratus is known to us only from a quotation in Eusebius, describing him speaking to Aelius Hadrian in defense of Christianity (Schaff 2014, loc. 21450). Aristides, who lived in Athens, wrote an Apology addressed to Hadrian. As with Quadratus, we do not have his writing, though a fragment in Armenian was published in 1878 (Schaff 2014, loc. 21460). Schaff quotes his description of the Christ at some length. It is quite orthodox in nature.

Sixtus - but probably not

3/30/2020

Mondays are for Church History
3/30/20

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 171. Sixtus of Rome, also referred to as Sextus, bishop of Rome from around 119-128. Schaff identifies him as the sith bishop of Rome. He is thought to be the “author of a remarkable collection of moral and religious maxims” (Schaff 2014, loc. 21366). However, Jerome considered the attribution of the writing spurious, belonging rather to a Pythagorean named Xystus (Schaff 2014, loc. 21375). Others have attributed the work to a Quintus Sextus who was a Stoic philosopher. The writing never mentions Christ, so it has often been considered unlikely that any Christian, particularly a bishop, would write it (Schaff 2014, loc. 21384). Schaff makes a number of quotations (in Latin) to illustrate the flower of these maxims.