The works of the church fathers. The first official list of the early "fathers of the church. Fathers Science

FATHER AND TEACHERS OF THE CHURCH - in Christianity, the traditional name of prominent theologians and church leaders who played an important role in the development of Christian dogma and the organization of the Church and developed the teaching of the Church and their Christianity spiritual experience in especially clear, deep and ubiquitous form.

The creed of the Church Fathers and teachers is recognized in the Orthodox, Catholic, Nestorian, and Monophysite traditions (although the list of Church Fathers and teachers may be different). Protestantism rejects it, considering the only source of doctrine the Holy Scriptures. The scientific and theological discipline involved in the study of the life, works, and teachings of the Fathers and teachers of the Church, as well as church writers, is pathology (see Patristics).

The name “father” in relation to a spiritual mentor is found both in the Old Testament (2 Kings 13:14) and in the New Testament (1 Cor. 4:15). In the same sense, it was used by early Christian authors (Clement of Alexandria, St. Irenaeus of Lyon, and others). In Christian antiquity, the fathers of the Church were the successors of the authority of the apostles. Initially, the fathers of the Church were called almost exclusively bishops, since it was they who carried the teaching ministry in the ancient Church. From the 4th-5th centuries, church teachers who did not have the episcopal dignity (however, as a rule, monks) were also called fathers. In the 5th century, the Monk Vincent of Lerinsky in his memoirs, put forward 3 criteria for belonging to the category of Church Fathers: Orthodox teaching (orthodoxy), personal holiness, antiquity. Subsequently, a fourth criterion was added in church science - recognition by the Church. Authors who do not satisfy one or more of these criteria, but nevertheless belong to the Church (Eusebius of Caesarea, Lactantius, and many others), are usually classified as “church writers”.

The first list of 13 Church Fathers (3 Eastern and 10 Western) is contained in a letter from Pseudo-Gelasius (V-VI century). Among all the fathers of the Church, Holy Tradition eventually began to single out some particularly prominent, or "chosen fathers." One of the first lists of prominent Church fathers was given by Emperor Justinian I at a meeting of the V Ecumenical Council (553) and approved by this council. It included 12 Fathers of the Church (8 eastern and 4 western): Hierarch Athanasius the Great, Basil the Great, Gregory the Theologian, Gregory of Nyssa, John Chrysostom, Cyril of Alexandria, Hilarius of Pictavius, Ambrose Mediolansky, Leo I the Great, Augustine, as well as Theophilos of Alexandria and Proclus of Constantinople.

The concept of “teacher of the Church” is used both as a synonym for the phrase “father of the Church” and in other meanings. In the patrological literature of the 19th and beginning of the 20th centuries it was customary to name Church teachers who were not ranked according to some criteria as Fathers of the Church, but who either served the diascals in the ancient Church (for example, Clement of Alexandria, Origen), or had a significant influence on the development of theology (e.g. Tertullian). The teachers of the Church are sometimes called the particularly distinguished and chosen Fathers of the Church. Thus, in the Orthodox Church “saints Basil the Great, Gregory the Theologian and John Chrysostom are called“ great ecumenical teachers and saints ”. In the Roman Catholic Church in 1298, Pope Boniface VIII approved a list of 8 “great teachers of the Church”: 4 Latin (Saints Ambrose the Mediolan, Jerome the Blessed, Augustine, Gregory I the Great) and 4 Greek (Saints Athanasius the Great, Basil the Great, Gregory the Theologian and John Chrysostom). At the same time, in the Catholic tradition, there is a tendency, based on the criterion of antiquity, to limit the era of the Church Fathers to I-VIII centuries (the last father of the Church in the West is considered to be St. Isidore of Seville, in the East - Rev. John of Damascus). After them follows the era of teachers of the Church (Catholic), who meet all the criteria of patristic authority, except antiquity. Only the Ecumenical Council or the Pope of Rome can add a theologian to the teachers of the Roman Catholic Church. In the Orthodox tradition, the criterion of antiquity is not critical, since it is believed that the grace of the Holy Spirit, inspiring the Fathers of the Church, operates in any era of the Church. Therefore, in Orthodox theology, the Church fathers also recognize those church leaders who lived much later than the 8th century (the Monk Simeon the New Theologian, St. Gregory Palamas and others).

The written heritage of the Fathers and teachers of the Church is of great importance to the Church: it primarily contains the Holy Tradition and gives the Church’s generally accepted interpretation of the Holy Scriptures (see Exegesis of the Bible). Therefore, according to the Christian tradition, all questions about faith, about the rules of piety and church structure should be decided in the light of the teachings of the Fathers and teachers of the Church. It is believed that the works of the Fathers and teachers of the Church were written under the influence of the grace of the Holy Spirit, but at the same time, they also have the human element characteristic of the fathers, as carriers of individuality and as representatives of a certain era, culture, and so on. In the church tradition, an important role is played by the principle of “consent of the fathers” (lat. Consensus patrum), according to which all Fathers and teachers of the Church cannot be mistaken in the same issue of dogma. Theological opinions that differ from the doctrinal definitions of all or the majority of the Fathers and teachers of the Church, but which are not explicitly recognized as heretical, are usually called theologians who do not have universally binding authority.

“Probably the first official list of“ church fathers ”is contained in the so-called Decretum Gelasii de libris recipiendis et non recipiendis (Pope Gelasius Decree on the Books of the Elected and Rejected).

As unconditionally orthodox authors, here are named Athanasius of Alexandria, Basil the Great, Gregory the Theologian, John Chrysostom, Theophilos of Alexandria, Cyril of Alexandria, Cyprian of Carthage, Hilarius of Pictavia, Ambrose of Mediolan, Augustine of Hippos, Jerome of Stridon, Prosper of Aquitaine  (who was not a bishop, like Jerome) and the pope Leo the Great.

After that it is said: “So, the works and writings of all the faithful fathers who did not depart from the holy Roman church in any sect and did not move away from her faith and teachings ... The Roman church appoints for reading.” Meanwhile, from the writings Origen  only those approved Jerome. Eusebius' Church History "is recognized selectively, with the exception of places where heretics are glorified.

Probably, taking into account all of the above formulations, including decrees of Ecumenical Councils, statements of popes and patriarchs, four indispensable conditions were subsequently formulated that a true “father” must meet: antiquity, the sanctity of life, orthodoxy and approval of the church.

The source of “approval”, that is, the ultimate sanction of the church, was primarily considered the decrees of ecumenical and local councils, decrees of popes, etc., but in some cases it was possible to rely on the authority of a group of recognized “fathers”.

Obviously, from the point of view of the accepted criteria, far from all significant and even outstanding authors could be recognized as “fathers” - such as, for example, Tertullianor   Origenwhose teachings did not meet the requirements of orthodoxy, or Hippolytus and Novatian, who did not have sufficient holiness.

It should be noted that for the final sentence of a particular author, it sometimes took more than one hundred years (the writings of Origen, for example, were finally recognized as unorthodox only in the middle of the VI century).

In later times, after the separation of the church into Western and Eastern, the situation was further complicated by the fact that Western authorities were not always recognized by the Eastern tradition (for example, Augustine)».

Stolyarov A.A., Pathology and Patristics, M., "Canon +", 2001, pp. 11-12.

  From the earliest times of the existence of the Church, great authority has been enjoyed in it by people who had the gift from God to clarify the revealed God-given Christian truths to believers.

  Deep and complex Christian teaching. It largely relates to objects that are difficult to comprehend by the human mind: the secrets of the triune being of God, the divine-humanity of Jesus Christ, the atoning meaning of the Savior's death on the cross ... It was the salvation of the human race that was the main work of Christ, but He can also be called the greatest Teacher of mankind. It is no accident that people often turned to Him: “Rabbi!” Which means “Teacher”.

The gospel testifies that Christ constantly preached and taught people. He taught in the Galilean synagogue, in the Jerusalem temple, in houses, on the streets, in deserts. The Savior gradually revealed divine truths to people, as they gradually accustom those living in darkness to light.

Before the Ascension, the Lord commanded His chosen disciples to continue His work: "Go teach all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you; and, behold, I am with you all the time until the end century. "

And a few days later the Holy Spirit descended upon the apostles, who "instructed them in all Truth." Since then, a life-giving gospel sermon has been heard on earth. That is why the apostle Paul, among the blessed gifts of the Holy Spirit, along with the gift of prophecy and wonderworking, mentions the gift of teaching.

The followers of the work of the holy apostles — Church teachers taught by the Holy Spirit — instruct people in saving Christian truths. The Orthodox Church reverently preserves their names and honors their memory, calling them "holy fathers and teachers of the Church." According to Clement of Alexandria, "words are the product of the soul. Therefore, we call those who instruct us, fathers."

This name was given to those who, according to the Church, did not deviate in their teaching from the Divine truth. Who all his life sought to protect the divine truth from delusions and heresies. Who could convey inexpressible divine truth in a limited human language and affirm it in the dogmas kept by the Church.

The most famous teachers of the Church, who are rightly called "universal teachers", are the three saints who lived in the fourth century. These are Saints Basil the Great, Gregory the Theologian and John Chrysostom (+407). Saints Basil the Great and Gregory the Theologian became famous for being able to reveal, as far as possible, the Christian teaching on the existence of the Holy Trinity. It was they who introduced the Greek term "hypostasis" into the theological lexicon. With it, they were able to express the mystery of the one nature of God and the differences in the hypostases of the Father, the Son, and the Holy Spirit. Saint Gregory the Theologian, being a poet, sometimes stated divine truths in a beautiful poetic language, achieving perfection of form and content.

Saint John, for the gift of eloquence called Chrysostom, was an unsurpassed preacher and interpreter of the Holy Scriptures. His sermons, clear and sincere, earned him the love of Christians for centuries. Saint John was one of those who could make complex dogmatic truths close and understandable to ordinary people. He could instill a desire to follow these truths in life.

Among other great church teachers, Saint Athanasius the Great, who defended Orthodoxy from the Arian heresy, also lived in the fourth century. This false teaching became a great test for the Church: Arius questioned the divine dignity of Jesus Christ and His equality to God the Father. Thus, he negated the saving significance of the deed of the God-man.

Rev. Maximus the Confessor, a simple monk, the father of the Church of the seventh century, became famous in the fight against heretics. He fought against Monothelitism, a false teaching that denied the presence of human will in the God-man Jesus Christ. If Arianism belittled the divinity of Christ, then Monofelitism belittled His humanity.

Another remarkable teacher of the Church is Rev. John of Damascus, who lived in the seventh-eighth century in the Middle East. He is known as a fiery advocate of icon veneration and a denouncer of the iconoclastic heresy.

The Holy Fathers and teachers of the Church still remain spiritual mentors for all believers. By an example of their holy life, they help us to comprehend the revealed truths and become closer to God.

A number of church writers who lived, as a rule, in the first centuries of Christianity are also revered as Teachers of the Church: Tertullian, Origen, Clement of Alexandria, Blessed Augustine. For the most part, their creations were devoted to polemics with pagans and sometimes contained opinions not subsequently accepted by the Church. Nevertheless, they all made a significant contribution to the development of Christian theology.

FATHER OF THE CHURCH, the founders of the Christian church doctrine, operating in the 2–8 centuries. (although some figures of this circle - Tertullian, Origen - are not canonized by the church). The fathers of the church had a decisive influence on the formation of the Christian church’s attitude towards Jews, when Christianity, in a polemic with Judaism, defended its identity and adapted the Jewish Bible (the Old Testament among Christians) to its creed. Many church fathers were more or less knowledgeable in Hebrew and familiar with the rabbinical tradition.

The need for a clear demarcation between the new creed and Judaism forced the first Christian authors to take a sharp anti-Jewish position, enter into polemics with a Jewish interpretation of the Holy Scriptures and raise objections to the polemic arguments of the Jews. So, already in the anonymous “Letter of Barnabas” (2nd c.) It is stated that the Jews falsely understand the Law, treating it literally, instead of looking for its true spiritual meaning, and Aristide of Athens in the “Apology” addressed to Emperor Hadrian (about 123 g. - 124 g.) criticizes the Jews along with heretics. The most significant Christian apologist of the 2nd century Justin the Martyr, in his Dialogue with Tryphon, sets out a two-day discussion (possibly really held) between the author and the Jewish scholar from Eretz Yisrael (some scholars believe that with Rabbi Tarfon; see Disputes). The discussion is about the significance of the Old Testament (compared to the New Testament), the deity of Jesus and the claims of Christianity to be “New Israel”. Another anti-Jewish polemic in the 2nd century - the composition (about 175 g.) of Bishop Apollinaria from Hierapolis in Phrygia. All of these works are written in Greek. The first anti-Jewish polemic treatise in Latin was written around 200 by Tertullian, who decided to refute in writing the anti-Christian arguments expressed by Jews at a Jewish-Christian debate. All the same questions are at the center: the preservation of one's strength by the Old Testament, the divinity and the messianic (see Messiah) role of Jesus and God's election of the Christian community as the “New Israel”.

Several works of the church fathers date back to the first half of the 3rd century. Attributed to Hippolytus of Rome, the treatise Against the Jews explains the plight of the Jews as a result of their refusal to accept Jesus. Clement of Alexandria, who made extensive use of aggadic material (see Haggadah), aims to prove to the Gentiles that the Greek philosophers borrowed a lot from the Jewish teaching, and to answer the Jews about their argument about the sectarian fragmentation of Christians. Origen also pursues a no less difficult task, to a certain extent defending Judaism and at the same time refuting the anti-Christian arguments borrowed by the Gentiles from the Jews. It is believed that Origen's mother was Jewish, and there is no doubt that he maintained relations with Jewish lawyers Eretz Yisrael.

Not later than the middle of the 3rd century. Cyprian of Carthage collected biblical “testimonies” (testimonies) for use in discussions with Jews; it is possible that a similar collection drawn up in the 2nd century served as a model for him. in Greek. Four other anti-Jewish writings are also mistakenly attributed to Cyprian. In the 3rd century Bishop Novatian wrote a series of writings (only partially preserved), in which he urged Christians to abandon observance of kashrut and the Sabbath and opposed Jewish law

The Church Fathers are Christian writers of the first centuries of Christianity, who defended and explained the Orthodox faith. Their doctrine is called patristic, and their writings are called apologies. Among the Church Fathers there are:

- apologists who defended Christian doctrine from opponents of the faith;

- teachers who clarified the foundations of faith and developed it;

- mentors in spiritual life who taught believers the meaning and ways of communicating with God in prayer and Christian life. Among them were ascetics who focused on spiritual deed and mystic-clairvoyants who focused on the path of spiritual communication with God.

Of the Holy Fathers of the Church, universal Teachers stand out, who formulated and clarified the various dogmas of faith. In the Orthodox Church it is Basil the Great, Gregory the Theologian, John Chrysostom, Athanasius of Alexandria   and some others.

All the Holy Fathers, whether theologians, pastors, ascetics, or mystics, in their teachings proceeded from their own life experience. They combined a brilliant mind with a purity of soul and a righteous life, which made them the Holy Fathers of the Church.

The theological science that studies the creations of the Church Fathers and the systematic presentation of the teachings contained in them is called patristic (from lat. rateg - father). This term also refers to the totality of theological and philosophical doctrines of Christian writers of the first centuries of Christianity. The theological discipline, illuminating the life and work of the Church Fathers, studying and commenting on their teaching, is called pathology .

The definition of the criteria of authority and selection of the Church Fathers is inseparable from the Church Tradition. Christians have only one Teacher - Christ, but His teachings were not fixed in writing by Him personally during His earthly ministry, therefore the content of faith is sealed not only in the Scriptures, but also in Tradition.

According to tradition, in the Catholic Church, Church Fathers must meet three conditions - antiquity, holiness and the correctness of the teaching. At the same time, chronological boundaries must be observed: the Holy Fathers lived and worked only until the 8th century. inclusive; the last of these was John of Damascus. All the eminent theologians after Damascene among the Catholics are called the Teachers of the Church, and not the Fathers.

In the light of the Orthodox understanding of the Holy Tradition, this approach is unacceptable, it is not limited by any chronological framework, therefore, the Saints who lived later than the VIII century can be the Church Fathers. In the Orthodox Church, the Holy Father is revered as one who, in correct terms, interprets the apostolic faith for his contemporaries, clearly sees the problems of his time and preaches Christianity in such a way as to solve these problems.

Church Fathers wrote in Greek, Latin, and also in Syriac. Many patristic writings have been preserved in translations into Georgian, Coptic, Armenian, Ethiopian and other languages. In the early Christian era and in the Middle Ages, patristic texts were distributed in manuscript form. Mass printing of patristic literature began in the 16th century, in the West. Most of the manuscripts were published by the Maurinians - members of the learned society of Benedictine monks in France, who lived in the suburbs of Paris in the monastery of St. Mavra, one of the disciples of St. Benedict. For this edition, they received a large subsidy from the French king Louis XIV. In the East, the printing of patristic literature began much later - only in the XVII - XVIII centuries. Of great importance here were the Greeks who lived in Iasi (Romania) and Venice. Throughout the XIX century. patristic literature was translated into Russian and studied by specialists in pathology.

In the Russian Orthodox Church there are many holidays dedicated to the memory of the Fathers and Teachers of the Church. So, the day of memory of St. Gregory of Nyssa (335 - 395), brother of St. Vasily the Great, the theologian and philosopher is celebrated on January 10/23; St. Athanasius the Great (296 - 373), Patriarch of Alexandria, opponent of Arianism - January 18/31; prp Maximus the Confessor (580 - 662), a Byzantine ascetic, a fighter against the Monofelites - January 21 / February 3; St. Miletius of Antioch (died 381), the enemy of Arianism - February 12/25; microwave Polycarp of Smyrna (died in 155), disciple of the apostles, bishop of Asia Minor - February 23 / March 8; prp Fedor Studit (759 - 826), Byzantine ascetic, theologian, fighter against iconoclasm - November 11/24, etc. It is especially celebrated Cathedral of Ecumenical Teachers and Saints Basil the Great, Gregory the Theologian and John Chrysostom (January 30 / February 12) . This holiday was established in Byzantium in 1084 and passed from there to the Russian Orthodox Church.

Basil the Great, Gregory of Nyssa and Gregory of Nazianzus (The Theologian) are called the great Cappadocians, who laid the foundation for a new period in the history of the Christian Church. They were born in the 4th century. in Cappadocia (now central Turkey) and lived there for a long time. Christianity spread in the east of the Roman Empire among the population that grew up in the traditions of Hellenistic culture, and the key to understanding it was Greek philosophy, so it was necessary to interpret the new teaching and faith in Greek concepts and categories, which implied a creative effort of the mind, soul and heart. This synthesis was carried out by the “great Cappadocians,” who were also irreconcilable opponents of modern Arianism. The terminology introduced by them created an opportunity for the church world. Another merit of the Cappadocian Fathers was the inclusion of the monastic ideal and the mainstream of church life through the development of the rules and charter of monasteries. The result of the efforts of the “great Cappadocians” was a thousand-year-old Orthodox culture, which determined the fate of many peoples, until its decay in modern times under the influence of Western secular ideals.

Basil the Great  - future archbishop of Caesarea of \u200b\u200bCappadocia and his brother Gregory of Nyssa born in the 20s of the 4th century in a noble and highly cultured Christian family. Vasily's friend Grigory Nazianzin was also born and raised in a family where Christian traditions were respected and steadily respected. All of them received an excellent education in the most famous scientific center of that time - the higher school in Athens, then Vasily lived for a long time as a hermit in Egypt, and in 370 he was elected archbishop of Caesarea of \u200b\u200bCappadocia. Vasily faced a long and difficult struggle with the Arians for achieving unity in the Church on the basis of Orthodoxy. He cared a lot for the poor and sick, founded church hospitals and shelters, the help of which was received not only by believers, but also by all those in need. Vasily paid much attention to strengthening church discipline. From his epistles to the bishops the Rules were subsequently compiled, which are still used in church life. His name is known to Orthodox Christians also in connection with the Liturgy, the order of which he developed. It is performed in churches on Sundays during Lent, as well as on the eve of Christmas and Epiphany, on Thursday and Saturday of Holy Week and in feast day of saint 1/14 january . The saint introduced many prayers, chants and ceremonies performed in the Orthodox Church. He left the famous Six-Day Conversations containing explanations of the themes of the book of Genesis about the creation of the world, the interpretation of the Psalms and the Book of the prophet Isaiah, polemic writings against the Arians, church teachings, letters to various people and monastic rules. The Orthodox Church honors Basil as one of her universal Fathers and calls Great.

Grigory Nazianzin headed the episcopal department in the Cappadocian town of Sasima and continued to help his father manage the diocese in Nazianz. Then, on the recommendation of Basil the Great, he was invited to Constantinople, where by this time almost no Arian church remained. Here, in a small home church, he uttered the famous Five Words on Theology, in which he revealed with particular depth the doctrine of the Holy Trinity. These "Words ..." brought him a new name - the Theologian, with whom he went down in the history of the Church. Soon Gregory became archbishop of Constantinople and one of the organizers and participants of the Second Ecumenical Council in 381. Particularly due to his consistent and unshakable position, in addition to the Nicene symbol, the second part of the Creed was adopted, revealing the Orthodox doctrine of the Holy Spirit. His literary heritage has 45 instructive words, 240 letters and a large number of poems, which are performed as chants by the Orthodox Church during various holidays. Gregory the Theologian is revered by Orthodox believers as one of the universal Fathers of the Church.

Saint's life John Chrysostom (c. 347–407) was the life of a Christian ascetic and martyr. He was born in Antioch in an educated Greek family. This explains his high personal culture and aristocratic nobility of appearance. He received a brilliant and broad education. After the death of his mother in 374, John retired to the monastery, in 381 he was ordained deacon, and in 386 - to the elders. Then he wrote the famous book “On the Priesthood” and read sermons “On Statues”, which are a historical source about the customs and relations of that time. Chrysostom wrote many other sermons that were stenographed by contemporaries, subsequently edited and published. He was a brilliant speaker and was so popular that people specially came to church to listen to his sermons. In 397, John Chrysostom was transferred to Constantinople and was elected bishop. The Antiochs did not want to let go of their beloved shepherd, who had to be led away by deception. Chrysostom began to expose the unrest in the Church of Constantinople, affirming there a spirit of piety, which caused discontent among some clerics. Adversaries appeared among John among the court clergy, but he continued to eradicate the shortcomings and vices that appeared in the Church and criticize the frivolous lifestyle of the court and the splendor of the court. It was a gospel judgment on modernity and the imaginary churching of life. All this led to his conviction at the Cathedral of 403. All the charges were either outright slander, or perverted the actual state of affairs. The decision to expel John Chrysostom from Constantinople to Bithynia caused a riot, during which an earthquake occurred. This was regarded by the imperial court as a heavenly sign, and John was immediately returned from exile. In his sermons, he continued to denounce the vices of society, the luxury of the court and the licentiousness of morals, which led to a new conflict. On Christmas Day 403, the imperial court did not come to worship, and on Easter April 17, 404, the emperor forbade John to serve in the church of St. Sofia Exiled from his church, the bishop served Easter service in an open-air field, gathering crowds of people around him.

On June 9, 404, John Chrysostom was arrested and forcibly sent into exile. His second removal from the pulpit again caused unrest and street unrest, during which the whole center of Constantinople and the cathedral of St. Sophia. First, Chrysostom was exiled to the city of Kukuz (Armenia), where he spent two years. From there he was sent to Pitsius (now Pitsunda), but he did not get there, since his health was undermined by the difficult living conditions. John Chrysostom died on Komanakh (Abkhazia) on September 14, 407. In 438, his relics were transferred to Constantinople and laid in the church of the Twelve Apostles. The literary heritage of Chrysostom is enormous. His main works are numerous sermons, conversations, instructions for reading, writings on ascetic topics, letters from exile. He owns a slightly modified liturgical canon of Basil the Great, which is known to the Orthodox Church as the Liturgy of John Chrysostom.