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Journal articles on the topic 'Patristics'

Author: Grafiati

Published: 4 June 2021

Last updated: 22 February 2023

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1

Hovorun, Cyril. "Patristics and Sociolinguistics." Scrinium 16, no. 1 (October 19, 2020): 20–29. http://dx.doi.org/10.1163/18177565-00160a01.

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Abstract The paper suggests a new hermeneutical take on receptive patristics. Receptive patristics means here the ways in which patristic texts are perceived in the community of patristic scholars and in ecclesiastical communities. The perceptions of the patristic materials that these two kinds of communities demonstrate are not always convergent. Their divergence can be explained on the basis of the distinction between normative linguistics and sociolinguistics. Ecclesiastical communities tend to treat the language of the Fathers and Mothers of the church in coherence with the way in which the proponents of normative linguistics treat the phenomenon of language. Patristic scholars, in contrast, usually treat them along the line of sociolinguistics. The approach to the language, which is applied by sociolinguistics, if adopted by ecclesiastical communities, could lead to a better understanding between them. It could foster the ecumenical rapprochement between confessional traditions, especially if they are based on patristic identities, such as in the case of Byzantine and Oriental churches. The academic method of sociolinguistics, thus, can be applied to the ecumenical studies and can positively contribute to practical ecumenism.

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2

Лаут, Эндрю. "Review on: Jean-Claude Larcher "On the Principles of the Proper Use of Patristic Research in Orthodox Theology"." Вопросы богословия, no. 2(2) (August 15, 2019): 153–57. http://dx.doi.org/10.31802/2658-7491-2019-2-2-153-157.

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В своей статье Жан-Клод Ларше формулирует актуальный вопрос о месте патристики в современной гуманитарной науке. Нельзя отрицать, что сегодня патристику лишили того положения, которое она занимала на протяжении большей части прошлого века (равно как и во времена более отдалённые). На момент проведения первой Международной патристической конференции в Оксфорде в 1951 году основным намерением её организатора, каноника Фрэнка Кросса, было создание площадки для изучения святоотеческого наследия. Этот процесс, по задумке Кросса, должен был осуществляться на пути сотрудничества между учёными-христианами, принадлежащими к различным церковным традициям. Патристика считалась основанием любого подлинно-традиционного христианского богословия. In his article Jean-Claude Larcher formulates the pertinent question of the place of patristics in contemporary humanities scholarship. There is no denying that patristics today has been deprived of the position it occupied for most of the last century (as well as in more distant times). At the time of the first International Patristic Conference in Oxford in 1951, the main intention of its organiser, Canon Frank Cross, was to create a forum for the study of the patristic heritage. This process, as Cross envisioned, was to be carried out through collaboration between Christian scholars belonging to different ecclesial traditions. Patristics was seen as the foundation of any truly traditional Christian theology.

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3

Winrich, Löhr. "PATRISTICS AND MISSION." Mission Studies 15, no. 2 (April 22, 1998): 170–75. http://dx.doi.org/10.1163/15733831-90000019.

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4

Osa, David Kelly. "Book Review: Patristics." Irish Theological Quarterly 74, no. 4 (October 30, 2009): 445–48. http://dx.doi.org/10.1177/00211400090740040601.

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McCarthy, Thomas. "Book Review: Patristics." Irish Theological Quarterly 75, no. 1 (January 22, 2010): 102–4. http://dx.doi.org/10.1177/00211400100750010705.

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6

Mark, Vessy. "PATRISTICS AND LITERARY HISTORY." Literature and Theology 5, no. 4 (1991): 341–54. http://dx.doi.org/10.1093/litthe/5.4.341.

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7

Kannengiesser, Charles. "The Future of Patristics." Theological Studies 52, no. 1 (March 1991): 128–39. http://dx.doi.org/10.1177/004056399105200108.

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8

Верланов, Д. С. "“The Golden Age of Patristics”: Hellenophonic Patristic Discourse in the 4th–6th Centuries." Grani 22, no. 6 (August 28, 2019): 22–30. http://dx.doi.org/10.15421/171960.

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In the early 4th century the Roman Empire suffered a number of important socio-political changes. TheEdict of Milan (313), having recognised in full the existence of the Church and its rights for worship, declaredreligions toleration, and put the end to the era of persecutions, but at the same time actualised and reinforced thestruggle of ideas between Christians and pagans. This controversy between Christians and pagans contributedimmensely to process of the becoming of Christian intellectual culture. In order to answer the most burningquestions and challenges of the time, the fathers of the Church deepened understanding and interpretation ofthe message of the Bible, created a large moral and ascetic literature, designed the dogmatic system. The mainpurpose of the present study is to specify the origins and main directions of patristic thought. In order to dothis I examine how fathers of the Church solve complex philosophical and theological issues, focusing on theepistemic aspect of the issue.According to the patristic tradition, the first step to acquire the true knowledge is to cleanse the self fromevery impurity of sin and passions. It is attained through keeping God’s commandments and maintaining asceticefforts. The sign of correct spiritual growth is a specific ability to penetrate into nature of things, which thefathers call “διάκρισις”. The fathers of the Church and Christian writers of the epoch recognise this ability asa religio-intuitive. One who receives this gift of divine grace becomes able of self-knowledge, distinguishingbetween good and evil, and understanding of the will of God. A Christian who possesses it becomes fully awareof personal spiritual condition, and as a result becomes capable to make the right choice of the way of salvation.There are two sources of the knowledge of God: natural (from the experience of being into the world) andsupernatural (divine revelation). The cognitive process therefore has two major aspects: sensual and speculative.The senses allow knowing God from his creation, as the mind or intellect enables man to contemplating ofincorporeal. The latter aspect enables one to self-knowledge or introspection and contemplation of the mind orsoul, which has been created in the image and likeness of God.The clarification of the Hellenophonic patristic discourse in 4th–6th centuries, on a large scale, allowsreconstructing another important phenomenon of this period, known as the “Golden Age” of Patristics.

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9

Chistyakova, Olga, and Denis Chistyakov. "Eastern Patristics on Human’s Free Will and Divine Predestination: Conceptual Continuity in the Contemporary Russian Culture." Religions 12, no. 10 (October 19, 2021): 900. http://dx.doi.org/10.3390/rel12100900.

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This article deals with the most crucial philosophical and theological issue of correlation of freedom, freedom of will, and Divine predestination, which arose in shaping the Christian doctrine and remains emergent for contemporary Russian culture and society. This problem permeated all the centuries of Christianity’s formation, beginning with the period of apologetics, but it reached its climax in the classical Patristics epoch during the Byzantine Trinity and Christological theological disputes between the Western and Eastern Church Fathers. In theological discussions, they formed subtle differences, characterizing the discrepancy between Eastern and Western Patristics representatives’ views. We analyze the creative heritage of Greek-Byzantine (Eastern) Patristics, influencing the relationship between human freedom and Divine predestination, also conducting some comparative analysis with Western Patristics. The attention is also focused on the subtleties mostly of the Greek Church Fathers’ comprehension of connections between free will and freedom of choice, which correlates with human rationality, high morality, and choice of deification as a movement towards God. Philosophical reflection of described ideas of Eastern Patristics is also carried in conjunction with Christian soteriology, that is, the doctrine of spiritual salvation and eternal life. A prominent place in the article is given to some ideas of deification, the moral perfection of personality, and the Absolute spiritual ascent. The article stands on the original teachings of prominent Saints of Eastern Christianity—Maximus the Confessor, Athanasius of Alexandria, Gregory of Nyssa, John of Damascus, and Justin Martyr as a predecessor for both the Eastern and Western Patristics. This article also examines the refraction of the ideas of Church Fathers in contemporary Russian culture and philosophical studies of Patristics and Byzantine philosophy. Adhering to the Russian academic tradition of Byzantology, we present some implementations of Greek Church Fathers’ ideas, particularly on free will and Divine predestination, in the works of gifted Russian Byzantologist scholars. We try to attract the reader’s attention to the valuable Byzantine heritage in order to continue the tradition of studying the Church Father’s legacy in our country.

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10

Bruce, Scott G. "Veterum vestigia patrum: The Greek Patriarchs in the Manuscript Culture of Early Medieval Europe." Downside Review 139, no. 1 (January 2021): 6–23. http://dx.doi.org/10.1177/0012580621994704.

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This article draws attention to the availability of Latin translations of Greek patristic literature in western reading communities before the year 800 through a survey of the contents of hundreds of surviving manuscripts from the Merovingian and Carolingian periods. An examination of the presence of the translated works of eastern church fathers in the 8th-century florilegium known as The Book of Sparks ( Liber scintillarum) and monastic library catalogs from the early 9th century corroborates the impression left by the manuscript evidence. Taken together, these sources allow us to gauge the popularity of particular eastern authors among Latin readers in early medieval Europe and to weigh the influence and importance of Greek patristics in the western monastic tradition.

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11

Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.

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The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.

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12

Volkova, Anastasiia A. "THE EXPERIENCE OF UNDERSTANDING THE CONCEPTS OF FAITH, REASON AND COGNITION BY THE THINKERS OF KIEVAN RUS IN THE CONTEXT OF THE EPISTEMOLOGICAL TRADITION OF EARLY BYZANTINE PATRISTICS." Humanities And Social Studies In The Far East 19, no. 3 (2022): 82–88. http://dx.doi.org/10.31079/1992-2868-2022-19-3-82-88.

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The article analyzes the influence of the philosophical and theological tradition of the religious gnosis of Byzantine patristic thought of the early period on the epistemological views of the leading Kievan Rus thinkers, viz. Kliment Smolyatich and Cyril of Turov. It considers the two main development lines of the idea about knowledge of God in the ancient Russian culture: the ascetic, monastic one (adopted by Feodosiy Pechersky, etc.) and the "secular", actually philosophical one (adopted by Kliment Smolyatich, Cyril of Turov, etc.). Special attention in the article is paid to the study of the correlation between the concepts of faith, reason and cognition in epistemological judgments presented in early Byzantine patristics, and their reflection in the philosophical works of Cyril of Turov and Kliment Smolyatich.

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13

Drecoll, Volker Henning. "Remarks on Christopher Beeley,Gregory of Nazianzus on the Trinity and the Knowledge of God. In Your light we shall see light." Scottish Journal of Theology 64, no. 4 (September 26, 2011): 456–73. http://dx.doi.org/10.1017/s0036930611000251.

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The trinitarian theology of Gregory of Nazianzus is an important topic in patristic studies which is too often ignored by modern scholars. The aim of Beeley's book (like that of John McGuckin) is to deepen the study of this theologian who became very important for the later Orthodox tradition. Beeley wants to view Gregory not simply as one of the three Cappadocians or to make a short systematisation of theTheological Orations(or. 27–31), but rather to see his theology as a whole in its historical context. This makes the work an important contribution to historical studies in patristics, and I have learnt much from reading this book. The following remarks, even when critical, are intended to raise new topics for discussion, though controversial in some aspects.

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14

Morozova, Daria. "THE SEMITIC SCHOOL OF CHRISTIAN PATRISTICS." Educational Discourse: collection of scientific papers, no. 30(1) (February 26, 2021): 60–68. http://dx.doi.org/10.33930/ed.2019.5007.30(1)-6.

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The Jewish community of Antioch was not monolithic. Communities of different currents tended to gather separately. Apparently, some of them, having received the news of the coming of the Messiah from the apostles, became the first centers of Christianity in Antioch, providing the basis for the future theological school. Such Semitic features of Antiochian patristics as literalism, historicism, and a kind of mystical materialism provoked criticism from other schools. On the other hand, Aramaic-speaking Christians could rightly call the Hebrew-Aramaic Bible "our Scriptures." As heirs to Old Testament prophets and legislators, Syrian apologists addressed the "Greeks" in a paternal tone. Theophilus of Antioch and Theodore of Mopsuestia even show a direct dependence on the rabbinic tradition of interpretation.

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15

Nikulin, Maksim Sergeevich. "Symbolic Theology of Early Syriaс Patristics." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 3 (2022): 46–64. http://dx.doi.org/10.47132/2541-9587_2022_3_46.

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16

Czyżewski, Bogdan. "Wkład środowiska wielkopolskiego w rozwój patrologii." Poznańskie Studia Teologiczne, no. 35 (September 3, 2020): 121–38. http://dx.doi.org/10.14746/pst.2019.35.07.

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The proposed topic allows to learn about the scientific activity of the Wielkopolska researchers of the early Christian Church: Jan Sajdak (1882–1967), priest Józef Nowacki (1893–1964), priest Bronisaw Gadysz (1892–1943) and priest Ludwik Gadyszewski (1932–2009). They contributed to the development of patristics not only in Wielkopolska, but also in Poland and in the world. Wielkopolska is also associated with the Scriptures of the Fathers of the Church in which translations of writers of the first centuries of Christianity are published. Patrology textbooks have also been published. The most important of them was written by the priest Szczepan Piestoch and is intended especially for students of theology. Wielkopolska is also a Faculty of Theology which has been operating since 1998 at the University of Adam Mickiewicz University in Poznan. It includes the Department of Patristic Theology and currently the Department of Patristic Theology and Church History. Under the supervision of the faculty lecturers doctoral theses, master’s and bachelor’s the- ses, as well as monographs related to the period of Christian antiquity are prepared.

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Dolgopolski, Sergey. "Where Is the Palestinian Talmud Going?" Religions 12, no. 6 (June 3, 2021): 409. http://dx.doi.org/10.3390/rel12060409.

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Where does the archive of the Rabbinic Rhetorical Schools in Sepphoris, Caesarea and Tiberias belong in the formation of modern subjectivity and humanity? In his archeology of modern subjectivity, Alain de Libera answers a similar question about Church Fathers to locate the beginnings of both (1) a modern human as a willing and thinking subject and of (2) Heidegger’s critique thereof in the philosophical horizons of Western and Eastern patristics. In this context, the essay examines a fragment of the archive in juxtaposition with de Libera’s discovery of the patristic horizon of Heidegger’s thought. The essay builds upon and reconsiders the method of philosophical archeology as a self-critical “method” of examining the “beginnings” as retro-projections of repetition in both Heidegger’s (eschatological) and de Libera’s (post-theological) versions of philosophical archeology. The results are a comparative reading of the two parallel, never-intersecting but ever commensurable figures of the relationships between G-d and Israel in the Rabbinic and Patristic horizons of thought and a requalification of the scope and task of archeology of modern subjectivity in de Libera’s and Heidegger’s work.

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Markschies, Christoph. "Does It Make Sense to Speak about a “Hellenization of Christianity” in Antiquity?" Church History and Religious Culture 92, no. 1 (2012): 5–34. http://dx.doi.org/10.1163/187124112x621581.

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AbstractIn this paper, delivered as the First Annual Lecture in Patristics of the Centre for Patristic Research (CPO), the author poses the question whether it still makes sense to speak about a Hellenization of Christianity in Antiquity. In contrast to the nineteenth-century understanding, it is shown that many of today's authors claim that we need to avoid any intellectual and ideological narrow-mindedness. The author pleads for a precise manner in defining the term “Hellenization” much more than the scholars of the nineteenth century did. Against the background of these thoughts he refines his own definition of the Hellenization of Christianity as a specific transformation of the Alexandrian educational institutions and of the academic culture that was developed in these institutions in the theological reflection of Early Christianity.

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Fairbairn, Donald. "Interpreting Conciliar Christology." Journal of Analytic Theology 10 (November 15, 2022): 363–81. http://dx.doi.org/10.12978/jat.2022-10.050013031403.

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Given the interest in analytic theology circles about following “conciliar Christology,” this article describes three different patterns by which patristics scholars have interpreted the relations between the Ecumenical Councils in the past 150 years, patterns that I label as “pendulum swing,” “synthesis of emphases,” and “Cyrillian/traditional.” The article argues that whereas much analytic theology work on Christology belongs in the “synthesis of emphases” pattern, the ascendant paradigm in patristics scholarship is Cyrillian/traditional. It makes a case that the councils understood themselves as moving in a straight line of development from one to another and as proclaiming a broadly Cyrillian Christology, in which the person of the Incarnate Logos is the subject of all actions and experiences of the incarnate Christ. Given the significance of this issue for analytic theology discussions of Christ’s human freedom (is it the freedom of the human nature to act independently of the Logos, or the human freedom of the Logos to accomplish his earthly mission?), analytic theologians would do well to be aware of these currents in patristics scholarship on the Ecumenical Councils.

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20

Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.

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Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.

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Chistyakova, Olga Vasilievna, and Denis Igorevich Chistyakov. "Reenvisioning Plotinus’ Doctrine of the Triad in Byzantine Christianity as a New Type of Ethics." Religions 14, no. 2 (January 28, 2023): 151. http://dx.doi.org/10.3390/rel14020151.

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This article reveals the continuity of Neoplatonic ideas in Greek-Byzantine patristics in the process of elaboration of the triadic dogma by the Church Fathers. Common and distinctive principles of Neoplatonism and Eastern Christianity are deduced from the point of view of the shaping of Christian ethics and the processing of Neoplatonic concepts in patristic texts. In more specific terms, Plotinus’ concept of the triad of the One–the Intellect–the Soul is considered, with special attention paid to analysis of the philosopher’s ideas of the One as Deity and the Origin of the world. It describes the process of emanation of the Neoplatonic trinity hypostasis and its connection with the material world through the World Soul. In comparison with Neoplatonism, the authors of the article present the molding of the dogma of the Holy Trinity in classical Greek-Byzantine patristics and highlight the new, theological-ethical vision of Plotinus’ triad as a form of the interconnection of the three Persons of the Trinity, expressing the absoluteness of interpersonal relations. In terms of philosophical ethics, the authors state that the Church Fathers’ understanding of the relationship among the three hypostases of the Holy Trinity serves as a model of perfect moral relationships demonstrating the absolute norms of morality for a human being. Neoplatonism was deprived of such a context in its interpretation of Plotinus’ triad. The creative and critical perception of Plotinus’ conceptual positions in the works of St. Athanasius is presented. Conclusions are made about the creative, sometimes critical, perception of the ideas of Neoplatonism in the formation of a new type of Christian ethics.

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22

Poe, Gary. "E. Glenn Hinson: The Baptist Patristics Scholar." Review & Expositor 101, no. 4 (December 2004): 589–614. http://dx.doi.org/10.1177/003463730410100404.

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23

Cameron, Averil. "Patristics and Late Antiquity: Partners or Rivals?" Journal of Early Christian Studies 28, no. 2 (2020): 283–302. http://dx.doi.org/10.1353/earl.2020.0022.

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24

Quantin, Jean-Louis. "Erudition and Orthodoxy: John Fell and Patristic Scholarship in Restoration Oxford." Erudition and the Republic of Letters 1, no. 1 (February 9, 2016): 43–78. http://dx.doi.org/10.1163/24055069-00101003.

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The Restoration was the heyday of patristic studies in England, particularly at Oxford under the guidance of John Fell. Fell was not only a good scholar in his own right; he used his patronage to organize collective undertakings and he refounded a learned press. He was able, moreover, to take advantage of the collections of patristic manuscripts, especially Greek, which had been acquired by the Bodleian Library since the 1620s. As a result, an unprecedented number of scholarly works were brought out by the new Oxford press. The ante-Nicene Fathers were clearly privileged, as is shown by most of Fell’s so-called New Year Books, the 1682 edition of Cyprian (his masterpiece), and some aborted projects by Fell’s protégés such as Henry Dodwell and John Mill. This was no accident, but rather the expression of a powerful doctrine of tradition. Indeed, Oxford patristics had an explicit, even aggressive, confessional agenda. It was meant to express and to promote a distinctive confessional identity. Already in Fell’s lifetime, however, the exploration of Christian antiquity began to threaten the orthodoxy it had been meant to buttress.

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25

Chistyakov, Denis I. "Neoplatonism and Byzantine Patristics: The Relationship of Plotinus’ Concept of the Triad and the Christian Doctrine of the Holy Trinity." RUDN Journal of Philosophy 26, no. 4 (December 15, 2022): 805–20. http://dx.doi.org/10.22363/2313-2302-2022-26-4-805-820.

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Traces the continuity of the ideas of Neoplatonism in Greek-Byzantine Patristics in the process of developing the orthodox doctrine of the Holy Trinity by the Church Fathers. The author emphasizes commonalities and distinctions in Neoplatonism and Christianity. Plotinus’ concept of the triad, the One - the Intellect - the Soul, is considered with a focus on the analysis of Plotinus’ ideas regarding the One as Deity and the Origin of the world. The process of emanation of the Neo-platonic trinity hypostasis and its connection through the World Soul with the material world is highlighted. The formation of the dogma of the Holy Trinity in classical Eastern (Greek-Byzantine) Patristics is presented in comparison with Neoplatonism. The ideas of Arius and Arianism, which also absorbed Neoplatonism, but created a theology of a different, unorthodox persuasion, are considered. The provisions of Athanasius of Alexandria, a representative of classical Patristics, on the Holy Trinity and Arius are compared. The creative perception of Plotinus’ conceptual positions in the works of St. Athanasius is presented and their difference is analyzed. In particular, the concepts of the One, the Intellect, and the Soul of Plotinus and St. Athanasius’ understanding of God the Father, the Son of God and the Holy Spirit are considered. The peculiarity of the emergence and existence of the hypostases in Plotinus’ triad in the dialectical process of successive emanation is highlighted. The existence of the hypostases in the triadic dogma of Christianity is shown as the same in being (homoousion) of the three Persons of the Trinity united by a single divine essence. The theological interpretation of the intra-divine life of the Trinity and its philosophical-religious expression in the categories “unborn” (Father), “begotten” (Son of God), “proceeding from the Father” (Holy Spirit) are revealed. The concepts of emanation (Neoplatonism) and proceeding (Patristics) are compared.

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Butler, Geoffrey. "“This Mystical Blessing”: The Patristic Roots of John Calvin’s Eucharistic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 11, 2021): 322–44. http://dx.doi.org/10.1177/10638512211003862.

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Though committed to the final authority of Scripture in all matters, John Calvin’s Institutes and biblical commentaries show him to be a remarkable student of patristics. His doctrine of the Lord’s Supper was no exception, as Calvin calls upon the likes of Augustine, Chrysostom, Tertullian and others to support his position. This article, therefore, contends that Calvin’s engagement with the Fathers – though imperfect – demonstrates that his view, in essence, may be clearly traced to the patristic period. It also suggests that his reverence for tradition, which he considered consistent with his commitment to sola scriptura, makes Calvin a prime example for contemporary evangelicals as they reflect on their own doctrine of the Supper. Not only would paying close attention to the Fathers enrich their own understanding, but given that such figures are esteemed by the wider church, it may well contribute to a more robust ecumenical conversation around the sacraments.

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27

Young, Robin Darling. "Back to the Future: The Fathers Refounded and the Recovery of Early Christianity." Church History 89, no. 2 (June 2020): 399–403. http://dx.doi.org/10.1017/s0009640720001249.

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The Fathers Refounded, Elizabeth Clark's magnificent sequel to Founding the Fathers, describes in abundant detail how the overlapping disciplines of early church history and patristics became established in several American universities. It examines the work of three historians of early Christianity and their accomplishments and difficulties—and along the way it reminds its readers more than once that historical investigation poses a danger to the security of religious dogmatists. Take, for instance, the work of George LaPiana: As an Italian exile and historical scholar whose investigations of early Christian associations in Rome undermined the accustomed Roman Catholic story of apostolic succession and episcopal authority, his work could be ignored during his lifetime by the triumphalist representatives of seemingly unquestioned dogma. An example is the work of LaPiana's American contemporary, Monsignor Joseph (“Butch”) Fenton, writing only a few years before the Second Vatican Council would vindicate the historical approach when it endorsed patristic theology as an inspiration for aggiornamento, the “updating” of Catholic thought.

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Panagopoulos, Spyros P. "M.B. Cunningham, Wider than Heaven. Eighth-century Homilies on the Mother of God (Popular Patristics Serie, 35), Crestwood, N.Y., St. Vladimir’s Seminary Press, 2008. ISBN 978-0-88141-326-7." De Medio Aevo 14 (May 4, 2020): 179–80. http://dx.doi.org/10.5209/dmae.67383.

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Reseña del libro de M.B. Cunningham, Wider than Heaven. Eighth-century Homilies on the Mother of God (Popular Patristics Serie, 35), Crestwood, N.Y., St. Vladimir’s Seminary Press, 2008. ISBN 978-0-88141-326-7

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Mikhaylov, Petr. "Patristics in the light of present-day studies." St.Tikhons' University Review 94 (April 30, 2021): 141–61. http://dx.doi.org/10.15382/sturi202194.141-161.

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Loskutov, Yuri. "Orthodox Patristics and Marxist philosophy: points of intersection." Ideas and Ideals 2, no. 1 (March 15, 2018): 115–40. http://dx.doi.org/10.17212/2075-0862-2018-1.2-115-140.

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De Pril, Ward, and Johan Leemans. "Patristics in Belgium around 1911: Universities and Beyond." Zeitschrift für Antikes Christentum 15, no. 1 (January 2011): 140–62. http://dx.doi.org/10.1515/zac.2011.007.

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Cavadini, John. "Patristics and Catholic Social Thought by Brian Matz." Journal of Early Christian Studies 23, no. 3 (2015): 492–94. http://dx.doi.org/10.1353/earl.2015.0033.

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Pkhydenko, S. S. "Rational Foundations of Augustine Theology." Ukrainian Religious Studies, no. 19 (October 2, 2001): 3–14. http://dx.doi.org/10.32420/2001.19.1158.

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Aurelius Augustine (354-430 years) - one of the four doctors of the Catholic Church - known as the brightest representative of Western patristics, one of the most recognized creators of the doctrine of the role and significance of the church.

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34

Khondzinskii, Archpriest Pavel. "A portrait of the teacher for the West in the interior of the Synodal era: Dissertation by I. V. Popov on Blessed Augustine." Issues of Theology 4, no. 1 (2022): 54–73. http://dx.doi.org/10.21638/spbu28.2022.103.

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Early 20th century Russian academic theology showed considerable interest in St. Augustine’s theology. Among a significant number of works on the latter, one that stands out in terms of its scale and being well-founded, the doctoral thesis “The personality and legacy of St. Augustine” (1916) by I. V. Popov, a professor of the Moscow theological academy. Although the first volume of the Popov’s work is the only one that remains, it is of substantial interest because it witnesses the continuous intellectual evolution of its author, who made a sharp turn from the Eastern patristics towards the Western patristics in his studying the topic of “deification.” However, today there is no unanimous agreement among scholars on the presence of “deification” concepts in the Western theology, and Popov himself does not use the term “deification” in his doctoral thesis. Nevertheless, Popov’s conclusion that “ontologism,” being understood as the possibility of a direct communication with God in this life, was characteristic of St. Augustine represents in some sense the next stage of Popov’s search for an organic integration of the moral and mystical contents of Christian life. Containing an implicit but relevant for the early twentieth century critique of Harnack’s rationalism, Popov’s work had as well an impact on the mid-twentieth century Russian thought, having been in demand in the diaspora. It should be especially noted that, despite its unconditional significance both for the history of Russian patristics and of Russian theology in the twentieth century Popov’s “Augustine” has not attracted special attention of researchers so far.

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Clark, Gillian. "Rod, Line and Net: Augustine on the Limits of diversity." Studies in Church History 43 (2007): 80–99. http://dx.doi.org/10.1017/s0424208400003120.

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Augustine of Hippo is especially appropriate for the theme of this volume. He is acknowledged as a Father and Doctor of the Church, that is, as an authoritative Christian writer from the early centuries of the Church, and as a major theologian. Patristics, the study of the Fathers, used to be where it all started in terms of Church teaching: wherever possible, doctrines and practices were traced back to the Fathers. In the last half-century of early Christian studies there has been much more emphasis on ecclesiastical history, on the intellectual and political detail of a specific historical context. So patristics is where it all starts in that we can see Church leaders working out their responses to problems and tensions that recur through the history of the Church. In the case of Augustine, there is an unusual range of evidence from his own sermons and letters and theological treatises, and from records of Church councils in Roman Africa from the years when he was bishop (395 to 430). On the older model of patristics, Augustine was taken as the source for some of the most extreme forms of Church discipline. His writings were conflated to produce coherent ‘Augustinian’ doctrine. Phrases and sentences, images and speculation, were taken out of context to be used for purposes he never envisaged. On the newer model of early Christian studies, we can trace Augustine’s reflections about when and how to discipline people who appear to be rejecting the fundamental Christian principles, love of God and love of neighbour.

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Torrance, Alexis. "PERSONHOOD AND PATRISTICS IN ORTHODOX THEOLOGY: REASSESSING THE DEBATE1." Heythrop Journal 52, no. 4 (June 9, 2011): 700–707. http://dx.doi.org/10.1111/j.1468-2265.2010.00669.x.

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Dumitrascu, Nicu. "A Romanian Perspective on Ecumenism, Patristics and Academic Theology." Ecumenical Review 63, no. 2 (July 2011): 169–76. http://dx.doi.org/10.1111/j.1758-6623.2011.00107.x.

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Branson, Beau, Joseph Jedwab, and Scott Williams. "Editorial: Conciliar Trinitarianism." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (December 31, 2020): 1–4. http://dx.doi.org/10.14428/thl.v4i2.61363.

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Much recent work in analytic theology concerned with Trinitarian doctrine has been limited both by: (1) a narrow focus on the apparent inconsistency of the doctrine and (2) little regard for the historical context in which the doctrine developed. This special issue represents an effort to overcome these limitations in two ways. First, following Timothy Pawl’s definition of “Conciliar Christology,” we define “Conciliar Trinitarianism” as the conjunction of claims about the Trinity in the first seven Ecumenical Councils. Rather than speculative attempts at reconciling, say, sentences taken from the Athanasian Creed, or the common parlance of contemporary, Western Christians, the papers in this issue all address specifically Conciliar Trinitarianism. Second, the special issue brings together both analytic philosophers and patristics scholars in a format in which, in several cases, a scholar from one field responds to a scholar from another. We hope that this will help to jump-start some further conversations between scholars in analytic philosophy and in patristics, as we believe both fields can benefit from a deeper mutual engagement in the study of Conciliar Trinitarianism.

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La Matina, Marcello. "Does Homily Work as a Theory of Truth?" Scrinium 11, no. 1 (November 16, 2015): 261–80. http://dx.doi.org/10.1163/18177565-00111p22.

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Patristics increasingly attracts new scholars. Both philosophers and students of human sciences deserve Patristics for its richness of topics, until now discussed under the label of semantics, ontology and theory of knowledge: Fathers are especially appealing for the content of their writings. Without disavowing such an approach, my paper would like to observe how the Fathers did work. Its concern is rather the Signifier, than the Significatum. How did the Greek Fathers approach the word of God? Before any writing, they held their talks, in a special form of speech, inherited by the synagogue-proclamation and termed a homily. From a logical point of view, a homily is more profitably approached if it is seen as a “language-game,” whose goal was stating the truth-conditions of some crucial sentences proclaimed in their form of life. The homilist succeeded in his task by pairing each sentence of Holy Scripture with a sentence of his own. Thus, the truth-conditions were shown not as a matter of fact, but of replaceable pronouns and other referring expressions.

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Lourié, Basil. "Does Human Soul Have an Owner?" Scrinium 16, no. 1 (October 19, 2020): 30–47. http://dx.doi.org/10.1163/18177565-00160a03.

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Abstract In the mainstream anthropology of Byzantine patristics, the human “I” is twice inconsistent, being identical to but different from a “part of God” and, in the created world, being not a something while without being a nothing. The latter kind of inconsistency was described as well by Ludwig Wittgenstein in his peculiar doctrine of subjectivity.

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Hillis, Gregory K. "Patristics and Catholic Social Thought: Hermeneutical Models for a Dialogue." Augustinian Studies 46, no. 2 (2015): 279–81. http://dx.doi.org/10.5840/augstudies201546226.

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Chistyakova, Olga V. "Philosophical Insights on the Human Being in Greek-Byzantine Patristics." Voprosy Filosofii, no. 8 (2021): 142–52. http://dx.doi.org/10.21146/0042-8744-2021-8-142-152.

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The article traces the formation of a new religious and philosophical tradition of consideration of the human being. It was formed in the texts of representatives of Eastern Patristics at the epoch of Trinity and Christology theological discussions in Byzantium from the 4th to 7th centuries. The author presents the early Church Fathers’ ideas of the period of Christian apologetics, who laid the foundation for early medieval Christian anthropology. The work analyzes the significant issues, the solution of which allowed Greek-Byzantine Church Fathers to shape the anthropological tradition of Eastern Christianity. In particular, the author notes the differences in the justification of the Eastern Church Fathers’ Old Testament point on the creation of man in the God’s image and likeness. The researcher stresses the diversity of concepts about the contradictory nature of the human associated with the confrontation of the soul (spirit) and body. In this context, the principle of antinomianism is deduced as the primary method of theorizing about the person in their relationship with God and the created world. Special attention is paid to the Patristics interpretation of the idea of deification, comprehended as the life goal of an individual, and, at the same time, as a process of realization of the highest purpose by unifying two contradictory worlds – Divine and earthly – into one harmonious Universe. Deification is derived as an opportunity to overcome man’s duality and as his righteous path guiding each individual to self-improvement, self-knowledge, and spiritual unity with the Creator. The article is based on the analysis of the sacred texts of Eastern Christianity, specifically by Irenaeus, Athanasius of Alexandria, Basil of Caesarea, Gregory of Nyssa, and Maximus the Confessor.

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Clark, Elizabeth A. "From Patristics to Late Antiquity at The Catholic Historical Review." Catholic Historical Review 101, no. 2S (2015): 27–71. http://dx.doi.org/10.1353/cat.2015.0046.

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Reid, Duncan. "Patristics and the Postmodern in the Theology of John Zizioulas." Pacifica: Australasian Theological Studies 22, no. 3 (October 2009): 308–16. http://dx.doi.org/10.1177/1030570x0902200305.

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Mckeever, Martin. "Patristics and Catholic Social Thought: Hermeneutical Models for a Dialogue." Irish Theological Quarterly 80, no. 2 (April 15, 2015): 178–80. http://dx.doi.org/10.1177/0021140014565997c.

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46

Buzhor, E. S., and V. I. Buzhor. "The Problem of Platonism in Neo-patristics of G.V. Florovsky." Общество: философия, история, культура, no. 11 (2022): 39–48. http://dx.doi.org/10.24158/fik.2022.11.6.

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47

Pranoto, Minggus Minarto. "KEBANGKITAN STUDI TEOLOGI PATRISTIK: Doktrin Trinitas (Perikhoresis)." Jurnal Amanat Agung 15, no. 1 (June 1, 2019): 55–76. http://dx.doi.org/10.47754/jaa.v15i1.341.

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Teologi Patristik atau teologi bapa-bapa gereja muncul di masa-masa awal dalam sejarah perkembangan gereja. Namun demikian pemikiran teologi Patristik masih terus relevan berhadapan dengan persoalan-persoalan kehidupan sekarang ini. Teologi Patristik merupakan warisan berharga teologi Kristen yang tidak pernah membeku dan menjadi fosil di masa lalu, sebaliknya teologi Patristik mengalami kebangkitan dalam topik-topik kajiannya dan mempunyai daya dorong yang kuat untuk mendasari praksis transformasional pelayanan Kristen di masa sekarang ini. Kebangkitan studi teologi Patristik menunjukkan bahwa teologi Patristik memiliki ruang yang luas untuk diaplikasikan dalam berbagai isu kehidupan. Teologi Patristik setia terhadap kerygma rasul-rasul dan tujuannya agar kehidupan orang percaya memuliakan Allah dan berjuang melakukan praksis transformasional pelayanan Kristen. Doktrin Trinitas (perikhoresis), yang telah diformulasikan dalam teologi Patristik, merupakan salah satu doktrin yang begitu luas didiskusikan dan dikembangkan dalam wacana berteologi sekarang ini. Abstract: Patristic theology or theology of the Church Fathers emerged in the early days in the history of the development of the Church. However, the thought of Patristic theology continues to be relevant in dealing with the problems of life today. Patristic theology is a valuable legacy of Christian theology that has never been frozen and fossilized in the past, instead Patristic theology experienced a revival in its study topics and has a strong impetus to underpin the transformational praxis of Christian service in the present. The revival of the study of Patristic theology shows that Patristic theology has ample scope to be applied in various issues of life. Patristic theology is faithful to the apostolic faith and its purpose so that the lives of believers glorify God and strive to carry out transformational praxis of Christian service. The doctrine of the Trinity (perikhoresis), which has been formulated in Patristic theology, is one of the doctrines that is so widely discussed and developed in current theological discourse.

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HENGEL, MARTIN. "Tasks of New Testament Scholarship." Bulletin for Biblical Research 6, no. 1 (January 1, 1996): 67–86. http://dx.doi.org/10.2307/26422142.

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Abstract New Testament scholarship must move beyond its current preoccupation with faddish methods (as evidenced by several variations of the so-called new literary criticism) and return to a solid grounding in history, primary source materials, archaeology, and competence in the pertinent languages. This also entails familiarity with early Judaism, the Greco-Roman world, and early patristics. The exemplary contributions of major biblical scholars of the last century are reviewed.

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HENGEL, MARTIN. "Tasks of New Testament Scholarship." Bulletin for Biblical Research 6, no. 1 (January 1, 1996): 67–86. http://dx.doi.org/10.5325/bullbiblrese.6.1.0067.

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Abstract New Testament scholarship must move beyond its current preoccupation with faddish methods (as evidenced by several variations of the so-called new literary criticism) and return to a solid grounding in history, primary source materials, archaeology, and competence in the pertinent languages. This also entails familiarity with early Judaism, the Greco-Roman world, and early patristics. The exemplary contributions of major biblical scholars of the last century are reviewed.

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Lehmann Martins, Anna Clara. "TONS LIBERAIS DO PERÍODO PATRÍSTICO EM HISTÓRIA DA ORIGEM E ESTABELECIMENTO DA INQUISIÇÃO EM PORTUGAL, DE ALEXANDRE HERCULANO * LIBERAL SHADES OF THE PATRISTIC PERIOD IN HISTÓRIA DA ORIGEM E ESTABELECIMENTO DA INQUISIÇÃO EM PORTUGAL, BY ALEXANDRE HERCULANO." História e Cultura 5, no. 2 (August 31, 2016): 275. http://dx.doi.org/10.18223/hiscult.v5i2.1736.

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Resumo: Este trabalho busca delinear como Herculano, em História da origem e estabelecimento da Inquisição em Portugal (1854-1859), aborda historiograficamente elementos relativos ao período de formação da cristandade, a era patrística. Leva-se em conta como os elementos em si são tratados e também o contraste entre tal tratamento e aquele conferido pelo autor a eventos temporalmente mais próximos, caso da Inquisição portuguesa. Em um primeiro momento, é esboçado como Herculano situa-se no cenário político, jurídico e religioso de Portugal no século XIX, a fim de que, em seguida, possa-se adentrar em sua produção historiográfica. Como conclusão, verifica-se que o período patrístico, em Herculano, caracteriza-se pela tolerância material do clero, pela autonomia e horizontalidade episcopal, sendo investido de significativo matiz liberal.Palavras-chave: Alexandre Herculano; Patrística; História da Inquisição; Liberalismo. Abstract: This work aims to outline how Herculano, in História da origem e estabelecimento da Inquisição em Portugal (1854-1859), historiographically addresses elements related to the period of formation of Christianity, the Patristic Age. It is taken into account the treatment given to the elements themselves and also the contrast between such treatment and the one conferred to temporally closer events, such as the Portuguese Inquisition. Firstly, we outline how Herculano situates himself in the political, legal and religious scenario of Nineteenth Century Portugal, so that, in a second step, we may enter into Herculano’s historiography. In conclusion, it is observed that the Patristic period, in Herculano, is characterized by material tolerance from the clergy, episcopal autonomy and horizontality, being invested of a significant liberal shade.Keywords: Alexandre Herculano; Patristics; History of the Inquisition; Liberalism.

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