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1 The Patristic Period, c.100–451 Contents A Clarification of Terms 17 Difficulties in Approaching Patristic Theology 17 The Historical Background to Patristic Theology 18 Centers of Theological Reflection 22 Key Theologians 22 Key Theological Developments 26 Key Names, Words, and Phrases 35 Questions 35 CaseCOPYRIGHTED Studies 36 MATERIAL Historical Theology: An Introduction to the History of Christian Thought, Second Edition. Alister E. McGrath. © 2013 John Wiley & Sons, Ltd. Published 2013 by John Wiley & Sons, Ltd. 16 00001501187.INDD001501187.INDD 1166 44/25/2012/25/2012 22:51:34:51:34 PPMM THE PATRISTIC PERIOD, C . 100–451 The patristic period is one of the most exciting and creative periods in the history of Christian thought. This feature alone is enough to ensure that it will continue to be the subject of study for many years to come. The period is also of importance for theological reasons. Every mainstream Christian body – including the Anglican, Eastern Orthodox, Lutheran, Reformed, and Roman Catholic churches – regards the patristic period as a definitive land- mark in the development of Christian doctrine. Each of these theological traditions regards itself as continuing, extending, and, where necessary, criticizing the views of the early-church writers. For example, the leading seventeenth-century Anglican writer Lancelot Andrewes (1555–1626) declared that orthodox Christianity was based upon two testaments, three creeds, four gospels, and the first five centuries of Christian history. In what follows, we shall explore the basic features of this important period in the history of Christian thought. A Clarification of Terms The term “patristic” comes from the Latin word pater , “father,” and designates both the period of the church fathers, and the distinctive ideas which came to develop within this period. The term is non-inclusive; no generally acceptable inclusive term has yet to emerge in the literature. The following related terms are frequently encountered, and should be noted: The patristic period : This is a vaguely defined entity, which is often taken to designate the period from the closing of the New Testament writings (c.100) to the definitive Council of Chalcedon (451). Patristics : This term is usually understood to mean the branch of theological study that deals with the study of “the fathers” (patres ). Patrology : This term once literally meant “the study of the fathers” (in much the same way as “theology” meant “the study of God [ theos ]”). In recent years, however, the word has shifted its meaning. It now refers to a manual of patristic literature, such as that of the noted German scholar Johannes Quasten, which allows its readers easy access to the leading ideas of patristic writers and some of the problems of interpretation associated with them. Difficulties in Approaching Patristic Theology The patristic period is obviously of considerable importance to Christian theology. It is, however, found to be very difficult to understand by many modern students of theology. Four main reasons can be given for this situation: 1. Some of the debates of the period seem hopelessly irrelevant to the modern world. Although they were viewed as intensely important at the time, it is often very difficult for the modern reader to empathize with the issues and understand why they attracted such attention. It is interesting to contrast the patristic period with the Reformation era, which addressed many issues that are a continuing concern for the modern church; many teachers of theology find that their students are able to relate to the concerns of this later period much more easily. 17 00001501187.INDD001501187.INDD 1177 44/25/2012/25/2012 22:51:34:51:34 PPMM HISTORICAL THEOLOGY 2. Many of the patristic debates hinge upon philosophical issues, and only make sense if the reader has some familiarity with the philosophical debates of the period – especially the various schools of Platonism spread throughout the Mediterranean world of the period. Whereas at least some students of Christian theology have some familiarity with the ideas found in Plato’s dialogues, these ideas were subject to considerable development and criticism in the Mediterranean world during the patristic period. Middle Platonism and Neoplatonism differ significantly from one another, and from Plato’s original ideas. The strangeness of many of the philosophical ideas of the period acts as another barrier to its study, making it difficult for students beginning the study of theology to fully appreciate what is going on in some of the patristic debates. 3. The patristic period is characterized by immense doctrinal diversity. It was an age of flux, during which landmarks and standards – including documents such as the Nicene Creed and dogmas such as the two natures of Christ – emerged gradually. Students familiar with the relative stability of other periods in Christian doctrine (such as the Reformation, in which the person of Christ was not a major issue) often find this feature of the patristic period disconcerting. 4. The period saw a major division arise, for both political and linguistic reasons, between the eastern Greek-speaking and the western Latin-speaking church. Many scholars discern a marked difference in theological temperament between theologians of the east and west: the former are often philosophically inclined and given to theological speculation, whereas the latter are often hostile to the intrusion of philos- ophy into theology, and regard theology as the exploration of the doctrines set out in Scripture. The famous rhetorical question of the western theologian Tertullian (c.160– c.225), “What has Athens to do with Jerusalem? or the Academy with the church?” illustrates this point. Many students of patristic theology find this bifurcation difficult, and tend to focus on either the thought of the eastern Greek-speaking or the western Latin-speaking church. The Historical Background to Patristic Theology The patristic period was of major importance in clarifying a number of issues. A task of initial importance was sorting out the relationship between Christianity and Judaism. The letters of Paul in the New Testament bear witness to the importance of this issue in the first century of Christian history, as a series of doctrinal and practical issues came to the fore. Should Gentile (that is, non-Jewish) Christians be obliged to be circumcised? And how was the Old Testament to be correctly interpreted? However, other issues soon came to the fore. One which was of especial importance in the second century is that of apologetics – the reasoned defense and justification of the Christian faith against its critics. During the first period of Christian history, the church was often persecuted by the state. Its agenda was that of survival; there was limited place for theological disputes when the very existence of the Christian church could not be taken for granted. This observation helps us understand why apologetics came to be of such importance to the early church, through writers such as Justin Martyr (c.100–c.165), concerned to 18 00001501187.INDD001501187.INDD 1188 44/25/2012/25/2012 22:51:34:51:34 PPMM THE PATRISTIC PERIOD, C . 100–451 explain and defend the beliefs and practices of Christianity to a hostile pagan public. Although this early period produced some outstanding theologians – such as Irenaeus of Lyons (c.130–c.200) in the west, and Origen (c.185–c.254) in the east – theological debate could only begin in earnest once the church had ceased to be persecuted. In view of the importance of the changing status of Christianity within the Roman Empire during the patristic period, we will consider the matter in more detail. Christianity had its origins in Palestine – more specifically, the region of Judea, especially the city of Jerusalem. Christianity regarded itself as a continuation and development of Judaism, and initially flourished in regions with which Judaism was traditionally associated, supremely Palestine. However, it rapidly spread to neighboring regions in which Judaism had a presence, partially through the efforts of early Christian evangelists such as Paul of Tarsus. By the end of the first century, Christianity appears to have become established throughout the eastern Mediterranean world, and even to have gained a significant presence in the city of Rome, the capital of the Roman Empire. The historical importance of the city of Rome Rome was the administrative center of an empire which embraced the whole Mediterranean region. Indeed, the Romans tended to refer to the Mediterranean as “Mare Nostrum” – “our sea.” The region of Judea, in which Christianity had its origins, was part of this vast empire – and a rather insignificant part at that. Although the languages spoken in this region of the empire were Aramaic (a language closely related to Hebrew) and Greek, Latin was used for administrative purposes. John’s gospel makes reference to the charge against Jesus, to the effect that he claimed to be “king of the Jews,” being written in all three languages (John 19: 19–20). In many paintings and representations of the crucifixion of Jesus, this inscription is represented by four letters: INRI – the initial letters of the Latin phrase Iesus Nazarenus Rex Iudaeorum , meaning “Jesus of Nazareth, King of the Jews.” It is not clear when Christianity gained a presence in Rome, although it is generally thought that it dates from the 40s. Paul’s letter to the Romans, dating from around 57, refers to a number of individuals with Latin names, such as Urbanus, Aquila, Rufus, and Julia. This suggests that a number of Romans may have converted to the religion by this stage. The bulk of the names mentioned are Greek, reflecting the fact that Christianity seems initially to have been the religion of a Greek-speaking minority. There is evidence that Mark’s gospel may have been written in Rome at some point around 64, on the eve of Nero’s persecution of Christians in the city.

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