Patrology (SCS Reviewer)

Outline of Notes in:

PATROLOGY

INTRODUCTION

1. Normally when we talk of patrology, it belongs to the realm of the past (antiquated). It is so remote from us.

2. The object/subject of the course belongs to antiquity (one definition).

3. Here we are talking of a classical element of theology

· classical - refers to something in the past (a limited definition)

· it is something that is a source of reference point (better definition) [Ex. Classical: reference of any kinds of styles in music]

· when we talk of styles and fashions their methodologies change and how we understand them change to. Thus, it is relative.

· when talk of classical it remains: it defines the parameter of the present thinking.

· Ergo, in patrology we talk of ancient things but it is classical (reference point of theological reflections nowadays). It is “ancient yet classical.” [writings of the Fathers of the Church]

· “Words disappear but writings remain.” (Verba volant sed Scriptura manent)

4. In this course, we will look at the life of the Fathers

· the writings are consequence of their “life-lived” as teachers of faith

· their lives reflect their writings, as well as the situations of the Church at that time. [Ex. Augustine’s Confessions: realized how he lived his Christian life]

CHURCH FATHERS: WHO ARE THEY?

Difference with the Doctors of the Church

1. The Church Fathers was born and existed during the apostolic times (early Church history) and i.e. 100AD to the 18th century. [They have contributed something into writing.]

2. But, there are Church Fathers who are called doctors of the Church

· They are Church’s members whose doctrine has a character of ORTHODOXY (right doctrine) and most especially it as a universal impact, i.e. universality of their doctrine.

· Thus, it is not limited to a particular time or place.

· “Doctor” is a Latin word which means “teacher”.

Qualifications of the Fathers of the Church

1. they are typically founders of a particular Church

· Origen, Tertullian and Prospero (not ordained ministers of the Church but they are called as Fathers)

· Most of them are bishops and priests.

2. They are called fathers because of their doctrine

· offer explanation on the germinal truth on theology - the basis teaching of the Church

· theology is not independent...but a part and parcel in spirituality

· So, theologians were also spiritual masters; spiritual masters are necessarily theologians

· ERGO, at that time when they talk about theologians they talk of examples of life and not merely teachers of the faith.

· offer to us the basic understanding of the faith

· theology is an evolving/developing understanding of the faith

· Thus, it is important to go back to the Church’s Fathers because they make us understand the developments of our faith. For instance, how they explain the doctrine in simple way without philosophical and theological approaches. They shed light ergo on the issues of faith.

3. There are INTERNAL and EXTERNAL conflicts/issues.

· persecutions force the Church’s Fathers to write and to defend themselves (Ex. Justinn the Martyr)

· external factor: forces outside the Church that made him reflect of his identity and belief

· internal factor: within the Church there are disagreements

· Ex. Letter of Ignatius of Antioch to the Corinthians - young priests were revolting against their bishops

4. holiness/sanctity of life

· theologian is a prayerful man; the prayerful man is necessarily a theologian.

· Later, theologian becomes an academician, Today the two are distinct (theology and spirituality)

· exemptions: ORIGEN (eunuch: castrate himself)/ TERTUALLIAN (went against the Curch in his latter life: he left because of a bishop; the office of preaching does not go with presbyters, not also celebrate mass, it is only the bishop who preached; but he was given the faculty of preaching)

Þ The period which they live is a decisive factor/element in the definition or description of who a Church Father is.

DIVISIONS/CATEGORIZATIONS ACCORDING TO CHRONOLOGY

I. GENERAL DIVISION

A. Language (Latin, Greek, Syriac, Armenean, Coptic)

B. Doctrine and History (Ex. issue of the primacy of the Pope)

C. Chronology of the Writers and their Writings

- cannot separate the writers from their times

- the periods they give us theri writings

II. PERIODS/ERA

A. Origins of Patristic Literature (1st - 3rd centuries) [Ex. Didache]: Apostolic Times

- the era when the last apostle died yet writers are students/disciples of the apostles

B. Great Century (300-430 AD)

- engrossed with reflections and controversies that were hurled against the Church

- the Church challenged to explain herself [post-apostolic times]

C. The Last Centuries (430 AD-8th century) [The Decadent Period]

- decadent? When one says decadent terrible things have happened but here there is none; for there are only heretics which are helpful. (Heresies are work of great thinkers: genius and not ignorant)

Þ APOSTOL:IC: keep what was taught by the apostles so writers claimed to be apostolic because of thier relationship with the apostles

Þ POST-APOSTOLIC: remote from the time of the apostles; crystallization of the doctrines were received from apostolic times; systematization was somewhat established already (so, golden years)

RELEVANCE OF PATROLOGY TODAY

1. The Fathers are the sources of doctrine. If today we have theologians explaining these, it is because the Church Fathers posed the issues before; and so they were indeed the sources.

· complement, enshrined and started the reflection

· doctrines: the product of long reflection in complement + Scriptures and Traditions

· doctrines fall under tradition

· so, Fathers of the Church enshrined to us tradition: they are living witnesses to tradition

2. Try to understand patrology because theological training is incomplete without the elements of HISTORY and its development. (History of Theology and Dogma)

· Ex. Vatican Document - always in reference/anchoring to the Fathers (quotations)

· cannot exclude himself to the sources of theology - strong foundations given by the Church Fathers

· theological training without understanding the Fathers is without characters in the future

· Theologies of today are in fashion but it will be outmoded tomorrow

· unfamiliarity with the Church Fathers = unfamiliarity of who you are as a member of the Church

· “What is fashionable in theology cannot remain.”

· “Any reforms in the Church in order to be successful should have a historical grounding.” (Ex. Vatican II’s call for renewal is rooted in the past)

3. quest for Christian unity

· the era of the Church Fathers is the era where the Church is altogether (united)

· so if dialogue with the other sects always geared to the time of the Church Fathers (Ex. Protestants agree with Augustine and not with Aquinas)

· “STA divides us; Augustine spoke to reformers and Catholics.” (Basil the Great, Cyril of Alexandria, Athanasius: pillars of the Eastern Churches)

· so, the Church Fathers provide us with stepping stone towards DIALOGUE

4. a good tool for preaching

· Ex. Complete homilies of Augustine: “an intellectual man put in simple words and analogies his theological reflections for the neophytes.”

· addressed the homilies to the people (Ex. John Chrysostom: ‘how riches can destroy the Church’: PNP)

SOURCES OF THE CHURCH FATHERS WRITINGS

1. PL - Patrologica Latina

· it has 217 volumes plus 4 volumes of index

2. PG - Patrologica Graeca

· it consists of 161 volumes (it should be 162 but 1 is burned)

Þ these are series given to us by Migne (editor)

Þ started to compile on 1875

Þ Enchiridion Patristicum: miniatures od these edited by Rouet and Journel

Þ doctrines: Enchiridion symbolorum

Þ liturgy: Enchiridion liturgico

3. CC - Corpus Christianorum

· new edition of the PL and PG

· PL and PG are ancient; started at 18th century so many mistakes and attributions of certain documents to wrong persons

· work of Benedictine monks of Steenbrugge

· key to all of this is the “Clavis Patris Latinorum”

· tells you the topic, volume and page

· these are tools for research

APOSTOLIC CREED

1. the profession of faith used for the instruction of the catechumens and for baptismal rites (definition)

2. it is not part of the inspired or canonical documents that we have but something kept by the Church from the early part of the Church

3. summarizes the content of the faith

4. CATECHUMENS: in its reception of Traditio Instrumentorum (handing over of the instruments to the one who will be baptized: Apostles Creed and Our Father)

· Reditio instrumentorum - the Sunday afer these were given when the Catechumens profess and recite the prayers.

· Thus, the AC dates back to antiquity an dit is handed over (a synthesis of faith)

5. Question of Authorship/Provenance: the 12 apostles before they all die and each say the 12 statements that constitute the 12 articles of the creeds (council of the apostles???)

· but the oldest manuscript of AC comes from the 5th century. But it is alluded to Rufinus.

6. Is it important to trace the provenance of the AC to the apostles?

· We are sure that it came from the apostles but it doesn’t mean that they created them.

· That which are found there are the elements from the apostles (in consonance with the apostles’ mind in the faith)

· AC is ancient and it is expressed in its: (a) directness (style is primitive) - “the simpler it is the most ancient it is” [need not explain it to those who professed it: interior witness - method of textual criticism] and (b) content: main ideas are simple ideas

· witnesses: Rufinus, St. Augustine and Cyril of Jerusalem (refer to this but the AC can be antidated)

· evem if witnesses/evidences allude to this its existence could be proven even before this time

· theories tell us when the AC’s is formulated

7. Rufinus: 5th century-404 AD (it is orally handed over from generation to generation; it is first a written document; Gree is the original for it is the language of the Church then).

8. Combination of two sources: Trinitarian and Christological (NT: Mt. 29:19 In nomine...a profession of faith and noy a liturgical formula)

9. concepts of the “communion of saints” and “descent into hell” are questionable for they are later additions

APOSTOLIC ERA

1. it is apostolic because the writings and authors of this time were either students of the apostles or related to the apostles (1st and 4th century)

2. EXTRA-BIBLICA WRITINGS: Didache

· one of the most ancient EBW that we have today

· complete title: Didache ton dodeka Apostolon (The Teachings of the 12 Apostles)

· simplivity and brevity; thus ancient.

· The oldest manuscript was found by a Greek Orthodox Metropolitan named Bryennios of Nicomedia in 1883.

· The Didache is also alluded to Clement of Alexandria, Origen and Athanasius

· the document is highly preserved in the Eastern and Western Church

· it is almost revered as SS in the Eastern Church (like a canonical book)

· Who is the author? Unknow. He does not write his name in the document.

· One who write this and the epistle of Barnabas is only because of the topic of the 2 ways: light and darkness (or, the author copied from others)

3. Didache: came from a Jewish source??? But no evidence, this document is Christian in nature.

· There’s a certain abhorrence to all that is Jewish

· sense a little bit of inculturation

· at that time, Judaism as if is the validation of Christianity (Christ: “salvation comes from the Jews”)

· when Christianity found its identity there is a repugnance to the Jewish (controversy bet. Peter & Paul)

· context of Didache: antagonism against the Jews coz Christinaity is yearning its particular identity apart from the Jews - Anti-semitism (tendency of minority is to assert its identity)

· approximately written in the year 120 (Syria or Palestine ot Egypt)

DIDACHE: THE TEACHING OF THE TWELVE APOSTLES

INTRODUCTION

The Didache has been hailed as the most important patristic find in the latter half of the 19th century.

· The manuscript dated 1056, was discovered by the Orthodox Metropolitan Bryennios at Constantinople in 1873.

It purports to be an instruction based on sayings of Jesus and given by the 12 apostles to pagans who wisged to become Christians.

· Part 1 (1-6): an epitome of Christian morality, suited to pagan candidates for baptism.

· this catechetical instruction inculcates, under the form of of the Way of Life and The Way of Death

· it enumerates the virtue to be practiced and the vices to be shunned

· starting point: double commandment of Love and Golden Rule in its negative wording

· Part 2 (7-10): is a ritual or liturgical summary.

· explains the rite of baptism both by immersion and aspersion

· explains the Christian practice of fasting and prayer

· explains the prayers to be used at the private or domestic celebration of the Eucharist

· Part 3 (11-15): the canonical section, broadly outlines Church organization and Church life.

· It distinguishes 3 classes of Church officials: (a) apostles or itinerant missionaries; (b) prophets or men speaking in ecstasy and (c) teachers or catechists

· It lays down principles for according or refusing hospitality to traveling brethren and urges the support of the prophets.

· It makes reference to the regular Sunday observance and gives rules for proper behavior toward bishops and deacons. Presbyters are not explicitly mentioned.

· Conclusion: The treatise closes with an exhortation to take life seriously in view of the impending judgment and the end of the world. (Christian dogma is not imparted as such, but is, of course, implied in several precepts.)

1. Where was the Didache composed? Conjecture: whether a Syrian or Egyptian provenance

· Syrian: (a) possible lack of running water needed for baptism, (b) warning against the hypocrites, and (c) mentioned of the grain scattered on the hills.

· Egypt: (a) testimony of Clement of Alexandria, (b) popularity of Didache in Egypt, and (c) the finds of Coptic papyri, etc.

2. Authorship: The Didache (consisting of 16 chapters) need not to be work of any one man and the result of one well-considered plan, but is perhaps a fusion of two (or even three) little tracts, each of which serves a definite purpose and may have its own date of composition.

3. Didache has some obvious points of contact with other early documents, notably the Epistle of Barnabas, and the Latin Doctrina duodecim apostolorum. But there can be no doubt that certain writings have to do with Church liturgy and Church law.

4. Didache connects at least the 1st tract in one way or another with the “12 Apostles” and it is not rash to conclude that it was their method of catechizing that found its way into the Didache.

· Antioch (Syrian centre of paganism): evangelized in 42 or 43.

· St. Paul: first missionary tour between 45 and 48.

· Apostolic Council: about 49 or 50: looked into the problems of catechizing pagans and entitled decrees.

5. Didache was written “before the end of the first century.” (60-70, 70-80 or 80-90) PROOFS

· the internal evidence of language and subject matter: great antiquity

· organization of the Church is still primitive and reminiscent

· charismatic leaders of the Church are still prominent

· the presbyterate is not yet mentioned as an office distinct from that of bishops and deacons

· baptism is still conferred in streams

· it excludes the Apostolic Age as the time of composition

· validity of baptism by infusion or aspersion is already recognized

· touch of anti-Semitic bias (condemnation of certain Jewish practices)

· authority of the “prophets” needs to be supported (shows also the abuse of the charismatic gifts that had already set in)

· “church orders” (a sort of stocktaking of ecclesiastical usage)

6. The chief interest and great puzzle of the Didache is in ts Eucharistic Chapters 9 and 10.

· The author gives several indications of how he wanted the prayers to be fitted in.

· It is surprising to find the cup, mentioned before the bread.

· Prayers which follow make no reference to the Body and Blood of JC, unless, perhaps, the expressions of the “Vine of David” and the “broken bread.” [spiritual food and drink/eternal life]

· Since the grace before meals is finished, the company is understood to begin the meal (4).

· The participants have had their fill of foodduring or at the end of the meal, the unbaptized are warned not to partake of “your Eucharist”, i.e., not of this Christian “offering of thanks.”

· Thus, the part that grace is to be said, was an ordinary community meal. When this meal is over the uninitiated either leave the room (or the Christians retire to an “upper room”) or step aside while Mass isa said in their presence and do not receive Holy Communion.

· Silence about mentioning the Body and Blood of Christ: this means that the prayers were for all a preparation for the common meal and for the Christians a preparation also for Holy Communion. (Do not give to dogs what is sacred: original context is not to divulge to infidels what is sacred to Christians).

· Spies: reported that Christians only ate cibum promiscuum et innoxium, “just ordinary and harmless food”

· There is no explicit reference for the mysterium fidei because of the presence of the unbaptized.

7. Grace is the another name for Christ for Christians were actually yearning for the “end of the world” - the parousia.

· Through the Holy Communion the glorified Christ is actually “coming” into the hearts of the faithful.

· “Hosanna to the God of David” and “Maranatha”

· erchestho - an encouragement to the Christians in the group to persevere in the faith and to the unbaptized an exhortation to submit to baptism (the “holy” will ne saved: Christians)

8. Another Hypothesis: Mass was not said and Holy Communion was not given at the end, but that as soon the unbaptized have withdrawn, a new set of prayers is provided by way of preparation for Holy Communion.

· Awkward: (a) no mention of the Body and Blood of Christ even the participants are Christians, (excuse: this tract was intended for circulation among the pagans, and so the disciplina arcani forbade any specific reference to the mysterium, (b) presence of unbaptized persons, implied in the exhortation to “conversion” (excuse: the word “holy” here is taken in the narrower sense and i.e. of “not being in the state of grace”, and (c) how to explain the words: “Let grace come and the world pass away as an invitation to come forward and receive Holy Communion.”

9. As the NT is concerned, we are in a position to conclude definitely both the existence of an ordinary community meal in the primitive Church and its union with the Eucharist.

10. Before Jesus and the Apostles left the upper room, they chanted a hymn of thanks.

· Being then, in all probability the oldest extant non-canonical literature, the Didache brings us to the point where the NT ends, if we except the writings of St. John.

· Opening chapters: earliest form of catechetical instruction in the Church outside the NT, which may well have furnished the “general matter for catechesis”.

11. Love of God and neighbor in the outset...

· perfection: the goal of Christian life

· almsgiving and works of charity: encouraged

· faith in God: implied in the rite of Baptism

· eucharistic prayers: highly spiritual

· ordinary happenings in life: ennobled by faith in God’s providence

TEACHING OF THE 12 APOSTLES:

An Instruction of the Lord given to the Heathen by the 12 Apostles

1. Two Ways there are, one of Life and one of Death and there is a great difference between the two.

· Way of Life: (a) love the God who made you and (b) your neighbor as yourself: Do not do to another what you do not wish to be done to yourself.

2. Commentaries of Fr. Genie Diwa

· heathen means the Gentiles

· the two ways are typically Jewish

· the commandments are an echo of the Gospel. Thus, it is oral and not yet written.

· The Didache wants to give a compendium/handbook of the whole teachings of Jesus for the newly intiated. Thus, put together everything the Gospel taught by Christ.

· The author of the Didache is very pragmatic and practical: ask not to do the negative and do the positive.

· Pay a ransom for your sin - almsgiving (released us from the bondage of sins)

· destroyers of God’s image - abortuantes (procure abortion)

· Baptism - to immerse or plunge into water (running water): an immersion into the image of God

· fasting - preparatory element in baptism

· Your fasts should not coincide with those of the hypocrites. They fast on Mondays and Tuesdays; you should fast on Wednesdays and Fridays. (It refers to the Jews: anti-semitism)

· Say this prayer 3 times a day: it is very Jewish (the form is kept but the substance has been changed)

· Eucharist - it is a fellowship/a giving thanks in a meal (Preface - Eucharistic Prayer)

· cup first before bread: seen in the Jewish passover

· the broken eucharist is a called for unity (wheat)

· four winds assemble - refers to “all over the world”

· Grace = Jesus Christ (His coming signifies the parousia). They equate the Eucharistic table with the “table in heaven.”

3. Regarding the PROPHETS

· True Prophets: (a) promotes holiness and knowledge of the Lord, (b) must not stay 3 days in a house, (c) must not ask for money, (d) speaks in ecstasy, (e) teaches the truth and live his teachings, and (f) ask to give something to others and not to himself

· Every genuine prophet who is willing to settle among you is entitled to his support.

· Every first fruits of vintage and harvest, of cattle and sheep give to the prophets.

· But if you have no prophet, give them to the poor.

4. On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins, so that your sacrifice may be pure. (reconciled first)

5. Elect for yourselves bishops and deacons:

· men who are honor to the Lord

· of gentle disposition

· not attached to money

· honest and well-tried

· render sacred service of the prophets and teachers

6. correct one another, not in anger, but in composure, as you have it in the Gospel

7. Watch over your life; your lamps must not go out, nor your loins be ungirded; on the contrary, be ready. You do not know the hour in which our Lord is coming.

8. Humankind will undergo the fiery test, and many will lose their faith, and perish; but those who stand firm in their faith will be saved by none other than the Accursed. And then the proofs of the truth will appear:

· 1st proof: an opening in the heavens

· 2nd proof: the sounding of the trumpet

· 3rd proof: the resurrection of the dead (The Lord will come and all the saints with Him).

· 4th proof: the world will behold the Lord riding the clouds in the sky.

Outline of the Letter of:

ST. CLEMENT OF ROME TO THE CORINTHIANS

INTRODUCTION

1. Both Clement and Ignatius belong to that group of ancient Christian writers known as the Apostolic Fathers: imply that they had a personal contact with the Apostles.

2. This epistle purports to be addressed by the Church of Rome to the Church of Corinth.

3. The writer’s name is not mentioned, only a name of a Christian community in Rome.

4. But, Eusebius and St. Jerome confirmed that it was Clement who wrote it, as representative of Rome.

5. Clement was the third successor of Peter: St. Epiphanius said that he was ordained by Peter (aside from Linus): his term was between the years 92 and 101.

6. The persecution mentioned in this letter was not the time of Neronian but of Domitian.

7. Clement was of Jewish parentage: drawing heavily upon the OT for illustrative material.

8. He was identified with St. Paul’s fellow laborer in Phil. 4:3.

9. Latin Church: feast on November 23.

10. This epistle is supposed to be written on the 96 and so prior to Ignatius.

11. The tone of the Clementine epistle is that proper to an outspoken, firm, yet fatherly, reprimand administered to an entire congregation.

12. This epistle was used as an actual proof of their belief that even at the early date the Bishop of Rome was regarded as the head of the universal Church.

13. Context of the letter: rebellious conduct of some members of the Corinthian community who had taken upon themselves to depose several officials of the Church in defiance of ecclesiastical authority.

· and so, there is “unholy and detestable schism”

14. Dionysius: letter to Pope Soter in 170 - that Clement’s epistle together with Soter’s own letter, was being read at the church assemblies.

15. The epistle is a model of pastoral letter.

16. He draws an impressive picture of the conduct of a true Christian, so that his epistle is in reality a homily on Christian life.

17. The cause of the schism was the “jealousy and envy of a ‘few’ rash and headstrong individuals”

18. Order is the expression of the will of God. [Part 1: chapter 3-36]

19. Obedience (soldier to his commander) [Part 2: chapter 37-61]

· the need of the spirit of submissiveness

· calls upon the author of the schism to lay aside their ambitious schemes and repent

20. [Part 3: chapter 62-65]: recapitulate the theme of the epistle and express the confident hope that this fatherly admonitions will not be lost upon the Church of Corinth.

21. Clement’s epistle has an ancient gracefulness of diction.

· Clement was an educated Roman and conversant with the requirements of good prose style.

· He masters his feelings and presents his thoughts in smooth and balanced form.

· His appeal is to reason and sound judgment of his readers.

22. Clement and Ignatius

· Both are strong witnesses to the Church’s monarchical form of government.

· Ignatius: the church has “one altar” and “one sacrifice”; Clement: the chief function if the church officials as that of “offering the gifts of the faithful”

· Both have the view that Church officials do not derive their authority from the people, but from God.

· We learned from Clement that St. Peter sojourned at Rome and St. Paul visited Spain.

· Clement: representing the Occident; Ignatius: representing the Orient: are in agreement with the form of Christianity which they profess.

· Both are convinced that the Christian Church corresponds to the Apostolic tradition - in complete harmony with the Scriptures.

· Clement’s letter: a letter from authority; Ignatius’ letter: a letter from a friend

LECTURE

1. Clement of Rome calls for Church’s unity: he tries to bridge revelation and tradition.

2. According to Irenaues, he was the 3rd successor of St. Peter.

3. He existed during the reign of Domitian and ended with Trajan’s reign.

4. Context of his letter: faction on the Church of Corinth - immorality and abuses

· an outsider intervening to the affair of the local Church

· thus, a basic text for the supremacy of the Pope

· Rome is far from Corinth (first time to look at the “foreign” as intervening)

· Division into 3 Parts: (a) introduction, (b) main part and (c) summary and recapitulation

· there was a used of OT typologies (due that he was a convert from Judaism)

5. Importance of the Letter

· for Church’s history

· it is legalistic - it always returns to the arguent of order

· it clarifies the persecutions of early Christians [Nero’s time]. Thus, a contribution to historical data.

· dogma and doctrine

· the beginning of theological rflection

· question on the Pope’s primacy: manifesto of the juridical power of the Pope, the Bishop of Rome

· primus inter pares (first in the line among them: the bishops)

· cf. Chapter 44

· discussion on the resurrection of the dead

· cf. Chapter 24 - 25.

· influence of Stoic philosophy in Christian understanding

· rising one’s feeling to the extent of not feeling anymore

· cf. Chapter 20

· for liturgy

· distiction between laity and hierarchy (cf. Chapter 40:5 & Chapter 44:4)

· prayer and declaration of God’s divinity (cf. Chapter 59 - 61)

THE LETTER TO THE CORINTHIANS

1. 1-2: talks about order and harmony present before at Corinth

2. 3-4: talks about envy and jealousy that created schisms at Corinth

3. 5-12: mentioned some examples or role models for the Corinthians

4. 13-19: challenges posed for the Corinthians

5. 20: how harmony is achieved? [order/cycle of nature]

6. 21-23: regarding God’s spirit and grace

7. 24: talks about future resurrection

8. 25: legend of the phoenix

9. 26-32: a call to faith, humility and holiness

10. 33-35: creation and anthropology

11. 36: JC, the High Priest

12. 37-39: do soldier’s duty under the banner of His glorious commands

13. 40-41: regarding liturgy - the functions of a priest

14. 42-45: about bishops’ authority and function

15. 46-56: long exhortation to call for conversion and follow the will of the Lord

16. 57: prime movers of the schism should submit to the presbyters; bend the knees of their hearts; accept correction and change their minds

17. 58: submit yourself to Jesus Christ

18. 59: shows the authority of the Pope

19. 60-62: shows the divinity of Christ

20. 63-65: shows the authority of Rome to the Church of Corinth

Outline of the Letters of:

ST. IGNATIUS OF ANTIOCH

INTRODUCTION

1. St. Ignatius was the bishop of Antioch in Syria at the beginning of the 2nd century.

2. He has epistles addressed to several Christian communities in Asia Minor.

3. There is a unified Weltanschuung, one pivoted on God and Jesus Christ.

4. These epistles exhibit the charming trait of the author: his epistles are the most beautiful pearls of our extant early Christian literature.

5. Information regarding his life is meager.

6. Ignatius refers to himself as “also called Theophorus - that is, “God-bearer” - because in the words of St. Paul his only boast was God and JC.

7. Legend: he was the little Jewish whom Christ singled out to serve his apostles as a model of childlike simplicity.

8. He is also believed to be an auditor of the Apostle St. John.

9. He was the 3rd bishop of Antioch: 2nd successor to St. Peter.

10. Surrounded by the edifying lives of many early converts in Syria, Ignatius imbibed his ardent love for Christ.

· He witnessed admirable examples of a faith

· the fact of his martyrdom in the great Flavian Amphitheatre at Rome known as the Colosseum in the year 110 under the reign of emperor Trajan.

· The 7 epistles were the “last utterances of a ‘condemned man’ (being taken under guard from Antioch to Rome): he sees as fitting climax to his discipleship than “to be crunched by the teeth of wild beasts” for Christ’s sake

· Feast: Western - February 1; Eastern - December 20.

11. Ignatius has the outspoken insistence on the strictly hierarchical constitution of the Church.

· He continually speaks of “bishops, presbyters and deacons, as men to whom obedience was due, and of the laity who were bound to obey.”

12. 6 Letters of Ignatius addressed to 6 Christian communities and one to the Bishop of Smyrna

· Ephesians - the first four of these letters were penned or dictated by Ignatius during his stay at Smyrna

· Magnesians - the first three of these letters thank his friends for their sympathy, to strengthen them in their faith and to warn them against dangers from certain heresies

· Trallians

· Romans - the fourth letter: his chief concern is to beg his Roman friends not to interfere with his heart’s desire by obtaining a stay of the Roman governor’s man. He plead not to shw him “unseasonable kindness” by averting the sentence of death [readiness to die for Christ = authentic disciple]

· Philadelphians - he wrote the last three letters at Troas in the NW corner of Asia Minor

· Smyrnaeans

· St. Polycarp

13. Clement was not a speculative theologian.

· He did not bear upon the great Christian mysteries: Blessed Trinity and Hypostatic Union.

· What he did was something more substantial: he is a witness of the first rank to the actual teachings of historical Christianity. To keep these intact in their original purity is his chief endeavor. Warning against those who tamper the body of Christian truth handed down by the Apostles from Christ. His interest is in the facts of Christianity - traditional Christianity, the “Catholic System”.

· His whole concern, therefore, is to safeguard the depositum fidei against the inroads of the two then rampant heresies: JUDAISM (living “like Jews” though converted) and DOCETISM (claim that the human nature of Christ and his Paschal Mystery were not real facts but outright make-believes).

LECTURE

1. He has the passion to die for Christ: unmatched in desire to be martyred for Christ.

2. He was the second Bishop of Antioch.

3. He was sentenced to be devoured by the beasts.

4. Request: not to impede or deny of his martyrdom; thus, to hasten it. [cf. Romans 1:2]

5. Theology of St. Ignatius

· idea of divine economy in the universe

· direction of God in history that history is not left to chance but it is directed by the will of God

· the seriousness of man to see God: nothing can prevent God to win man

· everything will work out for good in order to bring us back to God (cf. Magnesians 9:1-2)

· christology of the man

· 2 natures of Christ: “divine” and “human” (cf. Ephesians 7:2)

· from Mary and from God; born and unborn

· Christ’s timelessness and invisibility (cf. Polycarp 3:2)

· against docetism

· an offshoot of Gnosticism: regarding matter/body as evil

· denies the humanity of Jesus and His suffering

· “If God is god so He cannot be suffering, He must be above it.” [Suffering God is an antinomy.]

· Jesus Christ did not erase suffering but He embraces suffering. (cf. Trallians 10-11)

· ecclesiology

· the Church is understood to be as a place of sacrifice (tuseasteron): it refers to the eucharist

· thus, the Church is an ecclesia de Eucharistia: intrinsic connection and bond of the Church

· the Eucharist is an antidote against death; a medicine (pharmaton) for immortality

(cf. Ephesians 20:2)

· eschatological dimension of the Eucharist: everlasting life in Jesus Christ (cf. Philippians 4)

· hierarchy in the Catholic Church

· cf. Smyrneans 8:2 & cf. Magnesians 6:1

· role of the bishop: cf. Ephesians 4

· the bishop as the “liturgist” of the Church: cf. Smyrneans 8:1-2

· interpretation of matrimony and virginity

· cf. Polycarp 5:1-2 [influenced by St. Paul: bond between Christ and the Church]

· passion to die for Christ

· mysticism in martyrdom

· not a flight from reality but an overflowing love for Christ

LETTER TO THE EPHESIANS

Þ it consists of 21 chapters.

1. 1: warmth welcome of the community through Onesimus, their bishop

2. 2: Burrus (deacon); Euplus and Fronto - submission to the bishop and presbyter to be sanctified

3. 3: exhort to live in the mind of God (bishops represent the mind of JC)

4. 4: harmonizes with bishop as the strings with the harp that create symphony of concord and love (flawless unity to have a share in God)

5. 5: a spiritual attachment and not on human grounds to the bishop/unless a man is within the sanctuary, he has to go without the Bread of God.

6. 6: one shuld look upon the bishop as upon the Lord himself

7. 7: there is only one physician of both carnal and spiritual - JC

8. 8: you do all things in union with JC

9. 9: avoid persons prcolaiming “bad doctrines”

10. 10: pray unceasingly

11. 11: find union with JC to possess the true life (martyrdom)

12. 12: states his condition and their condition (safe and condemned)

13. 13: celebrate God’s eucharist and offer praise

14. 14: a call to faith (beginning) and love (end)

15. 15: importance of silence/to teach is to be a witness

16. 16: warning to those who ruin God’s kingdom - unquenchable fire

17. 17: incorruption upon the Church; so be wise

18. 18: cross as salvation and eternal life (JC as the seed of David)

19. 19: Virgin birth in incarnation to mold the newness of eternal life

20. 20: eschatological dimension of the Eucharist as the antidote against death - everlasting life in JC

21. 21: mentioned his offering of life for them and for the glory of God

LETTER TO THE MAGNESIANS

Þ it consists of 15 chapters.

1. 1: shows the well-ordered and God-inspired love of the Magnesians/greeting of blessing

2. 2: Damas is their bishop; Bassus and Apollonius as presbyters; Zotion as deacon

3. 3: a call to respect their bishop and priests (obey without any hypocrisy)

4. 4: a call not to be “styled Christians” but to be Christians

5. 5: talk about death and life; believers for God and non-believers for the world

6. 6: the bishop as presider (in-front representing God)/hierarchy in the Church

7. 7: consult always the bishops and priests and be united as one to JC

8. 8: warning against erroneous teachings and ancient fables specifically in Judaism

9. 9: observe the Sabbath - the Lord’s Day

10. 10: learn to live like Christians and not as Jews (Judaism believed in Christianity, not vice-versa.)

11. 11: warning not to yield to the bait of false doctrine but believe in the Paschal Mystery

12. 12: tell his persecution - The just man is his own accuser.

13. 13: stand squarely to the decrees of the Lord and the Apostles

14. 14: asking for prayers for him and for Syria

15. 15: mentioned that the Ephesians of Smyrna sent their greetings

LETTER TO THE TRALLIANS

Þ it consists of 13 chapters.

1. 1: Polybius was their bishop

2. 2: submit yourself to your bishop, the representative of JC; also to the presbyters, the apostles of JC; deacons as dispensers of the mysteries of JC

3. 3: deacons as representing JC; bishop as a type of the Father; presbyters as God’s high council - the Apostolic College

4. 4: mentioned that he is in love with suffering, but he does not know if he deserves the honor

5. 5: it does not follow though one is able to grasp heavenly things (martyrdom) he can be a disciple

6. 6: exhortation by JC to partake Christian food and abstain from “alien plants” (heresy)

7. 7: cling inseparably to JC, bishop and precepts of the Apostles (be inside the sanctuary)

8. 8: take up the practice of kind forbearance and renew yourselves in faith

9. 9: stop your ears from those who speak apart from JC - those who deny the reality of the PM

10. 10: beware of “make-believes” (it pertains to DOCETISTS)

11. 11: the cross as a “Tree of Life”

12. 12: persevere in your concord and in your community prayers; pray for me

13. 13: greetings from Smyrnaeans and Ephesians; pray the Church of Syria/farewell in the name of JC/be obedient to the bishop as to the commandment and presbytery/love one another man for man with undivided heart.

LETTER TO THE ROMANS

Þ it consists of 10 chapters.

1. 1: he was pleading for a greater favor - your love might do me wrong (difficult to win my way to God so don’t hinder it, but rather hasten it)

2. 2: I do not want you to court the good pleasure of men, but to please God, as indeed you do please Him.

3. 3: only beg me for strength and within and without that I may be a man not merely of words but also of resolution...Whenever Christianity is hated by the world, what counts is not power of persuasion, but greatness.

4. 4: I die willingly for God, provided you do not interfere. Do not show me unseasonable kindness. By the teeth of wild beasts I am to be ground that I may prove Christ’s pure bread.

5. 5: show the tortures he experienced from his guards that trained him to discipleship

6. 6: I would rather die and come to JC than to ear kingdoms here in this world

7. 7: warning not to side with the Prince of the world but to God alone/no envy

8. 8: no longer do I wish to live after the manner of men/pray that I may succeed/please the mind of God

9. 9: pray for Syria

10. 10: I send this letter through the Ephesians (Crocus)/written in the 24th of August

LETTER TO THE PHILADELPHIANS

Þ it consists of 11 chapters.

1. 1: described their bishop as silent who holds office by the love of God the Father and Lord JC

2. 2: where the shepherd is, there you being sheep, must follow

3. 3: avoid the noxious weeds.

4. 4: partake of one Eucharist - one flesh and one cup

5. 5: expression of Ignatus’ love to them and asked for their prayers

6. 6: do not expound Judaism

7. 7: give heed to the bishop and presbytery and deacons/cherish unity and shun divisions

8. 8: official record is JC - His croos and His death and Resurrection and as the author of faith

9. 9: better is the High Priest - the door (faith rooted in love)

10. 10: the Church at Antioch in Syria is at peace - appoint a deacon to congratulate them (ambassador)

11. 11: regarding Philo, deacon from Cicilia and Rheus Agathopus thanking/JC as common hope

LETTER TO THE SMYRNAEANS

Þ it consists of 13 chapters.

1. 1: saying that they are thoroughly trained in unshaken faith

2. 2: affirmed the truthfulness of Jesus’ suffering & resurrection; and so it is not just a make-believe

3. 3: affirmed the belief in the resurrection of the body (glorified body of Christ)

4. 4: cautioning them on heresies and asking to pray for these heresies that they may change

5. 5: some disown Him through ignorance (advocates of death rather than truth)

6. 6: believe in the Blood of Christ rr else face damnation

7. 7: shun division as the beginning of evil

8. 8: bishop as the liturgist of the Church

9. 9: he who honors a bishop is honored by God

10. 10: give warmth reception to Philo and Rheus Agathopus

11. 11: reiterate that he is unworthy and the least member/extend congratulation to Syria

12. 12: mentioned sender (Troas - Burrus)/his greetings to the bishop, priests, deacons & whole community

13. 13: his greetings to the families of his brethren/farewell to Tavia, Alce, Daphnus and Eutecnus

LETTER TO POLYCARP

Þ it consists of 8 chapters.

1. 1: his pleased with their God-mindedness/have patience with all in charity’greater toil = greater reward

2. 2: be wary like a serpent yet always guileless like a dove/be sober; the stake is immortality and eternal life

3. 3: men that seem worthy of confidence, yet strange doctrines, must not upset you/read the signs of the times (Timeless and Invisible and Impassible)

4. 4: widows must not be neglected; after the Lord you must be their guardian

5. 5: about marriage; exhort my brethren in the name of JC to love their wives as the Lord loves the Church

6. 6: heed the bishop that God may heed you too - be together at all times and at all costs

7. 7: call to convene a council invested with all the splendor of God and to appoint someone who is dear to you and untiring in his zeal

8. 8: request to please write to all the principal Churches /Epitropus & Attalus