A podcast about the Fathers and Doctors of the Church—the foundational figures of Christian history. Hosted by Dr. Jim Papandrea; seasons 1-3 were hosted by Mike Aquilina.
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Most Recent Posts
Egeria the Pilgrim and the Stations of the Cross
Egeria (or Etheria) was a woman who embarked on a three-year pilgrimage to the Holy Land, in the late fourth century. From her “pilgrimage diary” (actually fragments from her letters to her “sisters” back in Spain) we learn much about liturgy in Jerusalem. There we can see the beginnings of the lectionary, and the seeds of the Stations of the Cross. In this episode, Dr. Papandrea also talks about the history of the spiritual discipline of pilgrimage itself.
Rufinus of Aquileia and the Apostles’ Creed
Rufinus is mostly known as the translator of Origen, and the opponent of St. Jerome in the controversy over Origen. But he also wrote an important commentary on the Apostles’ Creed, which is on Dr. Papandrea’s list of “state of the art documents,” patristic works that succinctly showcase the state of the development of doctrine at the time they were written.
Pope St. Stephen and the Sacraments
After the controversies in the mid-third century, in the aftermath of the persecution of the emperor Decius and the schism of Novatian, Pope St. Stephen was instrumental in clarifying the Church’s theology of the sacraments of Baptism and Penance and Reconciliation.
Father Caius and the Tomb of St. Peter
Caius was a priest in Rome, in the third century. He wrote that if one comes to Rome, one can visit the shrines at the tombs of St. Peter and St. Paul. These tombs had been known and visited since the apostle’s deaths, and are known to this day - they are in the same place where Caius knew them. The tomb of St. Peter is directly under the main altar of St. Peter’s Basilica in the Vatican City.
Athenagoras the Athenian: Apology Not Accepted
The early Christian apologist Athenagoras may not be as famous as some of the other Church fathers, but he’s a great example of someone who started out as an apologist against Christianity, but when he actually learned what the apostles and the Church taught, he was converted. He teaches us about the doctrines of the Trinity, and the Resurrection.
Papias of Hierapolis and the Book of Revelation
Dr. Papandrea introduces one of the “apostolic fathers,” Papias of Hierapolis. We only have fragments of his writings, but those fragments started a controversy over the authorship of the book of Revelation and the Johannine letters. Papias is a good example of how the Church fathers, as individuals, were not right about everything.
4.18 The Heresies—Series Conclusion: So, What is Orthodoxy?
Throughout this series, Dr. Papandrea has been outlining the major heresies of the early Church, defining them in contrast to the orthodoxy of mainstream Catholicism. So after all of this, what can we say about orthodoxy (correct doctrine) in general? How do we know it when we see it, and how to we define it? What is the role of orthodoxy in the development of doctrine and the tradition of the Church?
4.17 The Heresies—Iconoclasm and the Art-Smashers
Does the devotional use of Christian art and iconography break the commandment against worshiping idols? How and where does one draw the line between legitimate reverence and idolatrous worship? In this controversy - as is often the case - the heresy is a criticism of an ancient practice. And you may be surprised to learn that the related tradition of the veneration of relics is even older!
4.16 The Heresies—Eutyches & Monophysitism: A Drop in the Ocean
The pendulum swings one more time as Eutyches overreacts against Nestorius, and emphasizes the union of the two natures in Christ, to the point of blurring the distinction between them. This solution corrected Nestorius’ separation of the two natures, but it went too far and compromised the integrity of his human nature and, even more than Apollinarius before him, described a Jesus who was not really fully human.
4.15 The Heresies—Nestorianism: Two People in One
The pendulum swings again as Nestorius overreacts against Apollinarius, and emphasizes the distinction between the two natures in Christ, to the point of describing a radical separation of natures. It was as if Nestorius was saying that Christ is not one Person, but two - a divine Person and a human Person, united only as long as the human will submits to the divine will.
4.14 The Heresies—Apollinarius & Monothelitism: A Human Suit
Apollinarius tried to say that Jesus could not have sinned because his human nature had no will of its own. In doing this, he stumbled onto a heresy called Monothelitism (“one-will” christology), which would become a huge controversy later. But a Christ without a human will would be a Christ who is not fully human. He would only be wearing a human body like a costume, but he would not be truly human.
4.13 The Heresies—Pelagianism and the Seeds of Calvinism
Pelagius was so optimistic about human nature and the freedom of the will that he went so far as to deny the reality of original sin and the need for infant baptism. Saint Augustine corrected Pelagius and his followers, but in the heat of the debate he went a bit too far in in the opposite direction, and proposed a doctrine of election that the Church ultimately did not embrace.
4.12 The Heresies—“Spirit-fighters” & the Aftermath of Nicaea
After the Council of Nicaea, all the same questions that had been asked of the Son of God, were now asked of the Holy Spirit. Is the Holy Spirit divine, and worthy of worship? Does worship of the Holy Spirit compromise monotheism? Some who reluctantly accepted the divinity of the Son still refused to accept the divinity of the Spirit, and so they continued to reject the doctrine of the Trinity - these were called “Spirit-fighters.”
4.11 The Heresies — Arianism: A Man Who Became a God
Arianism was the fourth century evolution of adoptionism, in which Arius made a concession to the mainstream by accepting a quasi-divinity in Jesus Christ. But this was an acquired divinity, an earned divinity, and a divinity that was less than that of the Father. The controversy led to the first worldwide (ecumenical) council of bishops, the Council of Nicaea, in the year 325 AD, and it ultimately led to the crafting of the Nicene Creed, as the Church’s definitive statement of orthodox faith.
4.10 The Heresies — Rebaptism and the Donatists
In the aftermath of the persecutions, controversies arose over the sacraments, which required clarification of the Church’s sacramental theology. The significance of these schisms cannot be overstated, since it is still true to this day that the practice of rebaptism is one of the most prevalent acts of schism against the universal Church, and one of the greatest barriers to unity.
4.9 Novatian: Part 2 (The Bad and the Ugly)
In this second part of a two-part series on Novatian of Rome, Dr. Papandrea discusses the flawed sacramental theology and ecclesiology of Novatian, which led to a schism that not only lasted for centuries, but created a new situation in which a faction could be orthodox with regard to the doctrine of the Trinity, yet not within the mainstream of the Church and her Tradition (i.e., Christian, but not Catholic).
4.8 Novatian: The Good, the Bad, & the Ugly, Pt 1 (The Good)
Novatian of Rome is an extremely important, but conflicted, character in the early Church. On the one hand, he clarified and helped define the orthodox doctrine of the Trinity, preparing the Church for the ecumenical councils. On the other hand, he was the central figure of a schism in a controversy over the Sacrament of Penance and Reconciliation. In this first part of a two-part series on Novatian, Dr. Papandrea discusses the positive contributions of Novatian.
4.7 The Heresies – Modalism: God as a Monad with Three Names
Modalism denies the distinctions between the three Persons of the Trinity, so that God is presented as, not a Trinity at all, but rather a monad with three names. Modalism can be expressed chronologically (the Father became incarnate as the Son) or functionally (the names describe activities like Creator, Redeemer, Sustainer), but either way, in modalism the Son IS the Father in disguise, which ultimately denies the real humanity of Jesus Christ and the reality of his passion.
4.6 The Heresies – The Enigma of Origen and Origenism
Whether Origen is considered a father of the Church, or a heretic, depends on whom you ask. But everyone agrees he may have been just a bit too smart for his own good. At best, he tried in vain to out-gnostic the gnostics, at worst, he was too influenced by gnosticism. The Fifth Ecumenical Council declared him a heretic. In this this episode, Dr. Papandrea gives evidence why Origen should not be considered a father of the Church, but should be considered a heretic, but in the end, you decide!
4.5 The Heresies – Gnosticism: Christ as Cosmic Mind
The heresy of docetism evolved into a complicated web of schools of mythology, which we lump together under the name of gnosticism. These all still denied the real humanity of Christ, though in two distinct ways. Docetic gnosticism continued the trend of seeing Christ as a phantom, with no real tangible body. “Hybrid” gnosticism made concessions to the accounts of a tangible body of Jesus, but called it an ethereal, or luminous, body - in other words, not a true material flesh and blood body.
4.4 The Heresies – Adoptionism: Christ as Anointed Prophet
In the third century, the heresy of the Ebionites evolved into a more general form of adoptionism, still denying the divinity of Christ, and now emphasizing his status as an anointed, but adopted, son of God, much like the kings and prophets of the Old Testament. Adoptionism is also known as “dynamic monarchianism,” in part for its claim that it was preserving the oneness (monarchy) of God by denying the divinity of Christ.
4.3 The Heresies – Docetics & Marcionites: Denying Christ’s Humanity
For the second heresy, Dr. Papandrea examines the opposite extreme from the first: these are the Docetics, including the most famous docetic teacher, Marcion and his followers. They concluded that Christ was a god, not necessarily any different from the many other gods or demigods in the Greco-Roman pantheon, but that he was not really a human.
4.2 The Heresies—Judaizers and Ebionites: Denying Christ’s Divinity
Is Jesus Christ God? Is he a man? Is he both? Spoiler alert: the mainstream Church answered with the both/and, but the factions on the fringes tended to choose one or the other. For our first heresy, we take a look at the Ebionites, and their New Testament-era predecessors, the so-called Judaizers. These concluded that Jesus Christ was a mere human. A human who became a prophet perhaps, but just a human.
4.1 The Heresies—Introduction to the Series
I am honored to be taking up The Way of the Fathers podcast where my good friend, Mike Aquilina, left off. In season 4 of The Way of the Fathers, we’ll be looking at the heresies of the early Church, and how the Church fathers confronted and refuted them.
The future of Way of the Fathers: Mike Aquilina and Jim Papandrea in conversation
After 99 wonderful episodes by Mike Aquilina, Way of the Fathers is getting a new host! We are sad to see Mike go, but excited about his hand-picked successor, Jim Papandrea. In this conversation, Mike introduces Jim to the listeners and these two friends and collaborators talk about their love for all things Patristic.
3.13 Cities of God: Last and Lasting Lessons
Christianity conquered cities one by one, not by arms or propaganda, but by the quiet witness of ordinary lives well lived. Worldly power yielded before the prayers of the saints and the blood of the martyrs. What can we learn from the first evangelization as we work our witness today?
3.12 Cities of God: Carthage, African Christian Genesis
Western Christianity — Latin Christianity — began in Africa and made its way across the sea to Italy. All the great orthodox Latin writers of the first through third centuries were African. The distinctive western liturgy was likely a product of Roman Africa. Christianity came to Africa at a time of literary renaissance, and the Church is still the beneficiary of that particular Christian culture.
3.11 Cities of God: Ravenna, Capital on the Swamp
From Rome to Milan to Ravenna, the Western capital moved — searching for the site least vulnerable to barbarian incursion. And wherever the capital moved, there was monumental art and literary culture. In Ravenna there were great figures such as Galla Placidia and Peter Chrysologus. Today, the early Christian art and architecture of Ravenna are among the world’s great treasures.
3.10 Cities of God: Constantinople (Not Istanbul)
In a short span of time, in the fourth century, Byzantium made the leap from a relatively insignificant harbor city to the de facto capital of the world. Constantine moved there from Rome and gave his empire a new (and Christian) founding. He also laid the foundations for a political milieu that made "Byzantine" a byword meaning complicated, bureaucratic, and corrupt. Constantinople's laws, for better and worse, circumscribed the movements and actions of many of the later Fathers.
3.9 Cities of God: Ejmiatsin and Christian Armenia
We come to the ancient city of Ejmiatsin — leaping over the barriers of language (and even alphabet) to encounter the heroes too often neglected in the histories. This is the story of St. Gregory the Illuminator and his contemporaries, and the Church they founded. Armenia also became a great center of learning and so houses translations of many Greek and Syriac works that would otherwise be lost.
3.8 Cities of God: Lugdunum, the French Connection
Faith came to France very early and very strong. It seems likely that traders brought the Gospel from distant Smyrna (modern Izmir in Turkey) to Lugdunum (modern Lyon). The blood of martyrs was seed. Blandina, a sickly slave, emerged from her trials an epic hero, honored forever. Irenaeus, the globetrotting scholar-bishop, arose as the second century's greatest theologian.
3.7 Cities of God: Edessa Starts with the Abgar Score
In Edessa — the borderlands of the Empire — we make our first encounter with Syriac Christianity. Its origins are shrouded in mist, and within the mist we meet the indistinct figures of heretics, saints, and a king who is both historic and mythic.
3.6 Cities of God: Ephesus, a Church and Its Riots
Ephesus was home to one of the Wonders of the World; and it’s the setting for one of the most dramatic moments in the itineraries of the Apostles: the riot of the silversmiths. It was also the location of one of the most dramatic moments in the age of the Fathers: the riotous council that condemned Nestorius.
3.5 Cities of God: Alexandria, Library and Lighthouse of Christian Learning
Alexandria was cultural capital of the ancient world — and the ancient Church. It had the greatest library on the planet and a state-subsidized community of scholars. It was the city where theology first developed as a science. The Alexandrians had their own distinctive way of interpreting Scripture, developed over centuries by giants: Clement, Origen, Athanasius, Cyril. Its influence on the development of Christianity was profound and permanent.
3.4 Cities of God: Rome between Time and Eternity
No one would have guessed when Rome was founded that it would become anything important. But it became the capital of a vast empire and earthly center of the universal Church. It is the destination of the Acts of the Apostles — a place consecrated by martyrs' blood, a city to which the Fathers ventured as pilgrims, a city whose Church and bishop spoke with a singular authority.
3.3 Cities of God: Antioch, the City of Lights
Antioch, in so many ways, was the place where the lights first went on. It was the first city in the ancient world to have street lamps and unending night life. It was the city where the disciples were first called Christians. And it blazed brightly for centuries, in the lives and words of the Fathers: Ignatius, Theophilus, John Chrysostom.
3.2 Cities of God: Jerusalem, the City of Origin
Jerusalem, the holy city — a city built with compact unity and beloved by the Apostles — was the first home of the Christian Church. Sacred to the Jews, it was for the early Christians a pilgrim destination. Melito and Egeria and Gregory of Nyssa visited there. Cyril reigned there as bishop. John of Damascus moved there. In any consideration of Christian communities, it must come first, because it was the origin and the model for all that came afterward.
3.1 Cities of God: Introduction to Series 3
With this introductory episode we begin our exploration of the cities where the Fathers lived and taught. At first these were cities that raged against the Gospel and persecuted the Church. The Fathers brought them to faith. Each city was different from all the others — and each became more perfectly itself through its encounter with Jesus Christ.
Patristic Pilgrims’ Progress
Christianity is the odd religion that does not require pilgrimage, but Christians do it anyway, and in great numbers, as they have since the earliest days of the Church. Many of the early Fathers made the journey to the holy sites. They trekked to the Holy Land to walk in Jesus’ footsteps and to Rome to honor Peter and Paul. How can we follow their example?
Mother of All Vigils
’Twas the night before Easter, and all through the Church every heart was stirring. The early Christians kept a Vigil that made a lasting impression. The symbols were elemental: fire, water, darkness, nakedness, music, dramatic preaching, surprising chalices, and more-than-marathon endurance. Prepare for your Easter Vigil by learning about theirs.
Work of Human Hands: The Fathers and the Revaluing of Labor
Plato scorned manual labor. Aristotle said that "no one who leads the life of a worker or laborer can practice virtue." Pagan religion reflected such precepts of the philosophers. In such a world, Christianity seemed revolutionary. The churches were full of laborers, who worshipped a Laborer — and whose Scriptures preserved NOT the syllogisms of philosophers, but the stories of people who got jobs done. Implicit in the writings of the Fathers is a radical and new idea: a theology of work.
Sicily: The Fathers Long Before the Godfathers
To Plato it was an island paradise. To Cicero it was the beginning of the Roman Empire. To Basil it was a name synonymous with luxury. To Augustine it was a place of natural marvels: a mountain that burned perpetually, but was never consumed. To Gregory the Great it was a shrine to his favorite martyrs. Modern Christians know Sicily mostly from the Godfather movies, so they know nothing of its rich Christian history. Till now. Listen up.
The Deep Roots of Consecrated Life
As long as there’s been Christian faith, there have been ascetics—athletes of prayer—and these athletes, both female and male, have sought ways to live in intentional community. Experiments in communal life went on in every corner of the Empire—in Egypt, Palestine, Rome, Cappadocia, Athens, Antioch, Africa—and involved the greatest names in the early Church.
Denis & the Menaces: 3rd-century Pandemic, War, Climate Change
Denis (aka Dionysius) the Great, in the years he was bishop, faced many of the terrors of the ancient world, all while the empire was persecuting Christians to the death. He saw his congregations reduced by death and defection. He saw the ranks of the clergy reduced to just a handful of priests. Yet he lived to see the day when the Church of Alexandria in Egypt revived to become a world leader once again.
The African Roots of Western Christianity
Western Christianity is fundamentally African in the way that Eastern Christianity is fundamentally Greek. It was in Africa that a vigorous Christian Latin culture first developed. Carthage had a Latin liturgy for a full century before Rome switched over from Greek. Africa gave the Church great saints and Fathers such as Tertullian, Cyprian, Arnobius, Lactantius — and the greatest of all: Augustine. For a Western Christian, to know early African Christianity is to know one's own roots.
From Controversy to the Calendar: The Lord’s Baptism
The calendar is a catechism. Every feast is a lesson in doctrine. The Feast of the Baptism of the Lord, like Christmas, rose to prominence at a time of deep division in the Church, as some Christians disputed Jesus' true divinity. Both celebrations served as a kind of credal statement — and they still do today.
The Scandal of the Virgin Martyrs
In early Christianity the epic heroes were often heroines — specifically those who had suffered violence rather than submit to a patriarchy that despised them for what they were. In a time of demographic winter, the virgin martyrs refused to marry and bear children for the good of the empire. They consecrated their lives to Christ instead. Thus they were seen as a threat to traditional family values.
Deaconesslessness
The questions arise every few years, and each time they're news. Who were the "deaconesses" in the early Church? What was their role? Why did the role vanish in the first millennium? Should the role be revived? The questions are never answered to everyone's satisfaction. Why must that be so?
The Gentle Intervention: Frontline Church Discipline
Many ideas that seem peculiarly modern actually have deep Christian roots. This is true of much of the terminology of addiction and recovery. Today we look for the roots of "intervention" in the Gospel and the works of the Fathers — and find applications for ordinarily life, even beyond the orbit of addiction.
Liturgy and Love: Revolutionary Acts
The Fathers saw a profound connection between Eucharistic communion and social concerns — between liturgy and charity. It’s evident in the works of the great saints of antiquity, from Ignatius of Antioch and Justin Martyr to Tertullian and John Chrysostom. It's spelled out even in the ancient liturgical books.
The First Social-Justice Struggle
The early Church initiated many struggles for the cause of social justice: opposition to slavery, capital punishment, and other institutions of pagan society. But the condemnation of abortion was singular in its consistency and vehemence, from the very beginning of the Gospel proclamation.
2.8 Picture This: Iconoclasm and Second Nicaea
In the run-up to the Second Council of Nicaea we encounter an emperor known as "Poopyhead," who summons a synod known as the "Headless Council" — all for the sake of forbidding the use of devotional images. Eventually the emperor got around to condemning any honor paid to saints. He desecrated their relics. He tried to ban celibacy, and he closed monasteries and turned them into hotels. Second Nicaea, in 787, was called to repair all that damage.
2.7 Third Constantinople: Where There’s a Will, There’s Two
Leave it to intellectuals (in any age) to "solve" the world's problems in ways that create bigger problems. Monothelitism was a religious idea concocted by policy wonks in boardrooms. It was supposed to remedy the doctrinal differences that divided Constantinople from Egypt. It failed to do that, and it also provoked a schism between Constantinople and all of western Christendom. The Third Council of Constantinople was called in 680 to clean up the mess.
2.6 Second Constantinople: The Emperor and the Waffling Pope
Every council represents a crisis — often provoked by strong and eccentric personalities. But Constantinople II, in 553 AD, may have been the strangest of all. At the center of the drama were an imperial power couple, Justinian and Theodora, and a weak pope who vacillated between cowardice and duty.
2.5 Chalcedon: Firm Foundation for the Doctrine of Christ
What happened when God took flesh? A simple question roused hundreds of speculative answers, most concerning the "person" and “nature” (or natures) of Jesus Christ. But the philosophical terms themselves were slippery, and mistranslations made matters worse. The wild speculation came to a stop at the Council of Chalcedon, thanks to the Tome of Pope Leo the Great.
2.4 Ephesus: The Mother of All Controversies
Nestorius was a fussy man with a knack for alienating people. Within days of his installation as bishop of Constantinople, he had offended the imperial family, the monks, and the nobles, but also the common people. But when he tried to suppress devotion to Mary as "Mother of God," he invited all his enemies to join forces — because such a campaign affected not only the status of Mary, but also the doctrine of Jesus Christ. He forced a crisis that played out at the Council of Ephesus in 431.
2.3 First Constantinople: A Capital Council
Nicaea didn't resolve the Arian crisis. In fact, it provoked a riot of reactions — endless variations on the Arian theme. Imperial force only made matters worse. For a half-century, conflict raged. The situation seemed hopeless until Theodosius summoned bishops to meet in 381.
2.2 The Council of Nicaea: First and Foremost
Nicaea (325 A.D.) is the first of the ecumenical councils, not only in chronology, but also in importance. It occupies a certain primacy. The phrase "Nicene Faith" is sometimes used as an equivalent term for classic Christian doctrine. That's how we see it after centuries of development. But what did it mean to those who attended?
2.1 Where Councils Come From: An Introduction
In Acts, chapter 15, the Twelve met with elders and chosen experts to exercise an authority that was different from the authority that any of them possessed individually. This established a practice for the ages to follow. The general councils in the time of the Fathers — the first seven ecumenical councils — are considered authoritative by the Catholic Church and Orthodox Churches. In this episode, we look at the pre-history of those councils and consider their definitions and authority.
Martyrdom and the Mass
In the first three centuries of Christian history, the practice of the faith was a capital crime, and many gave their lives as the ultimate testimony. The Church called them "witnesses" — in Greek, martures, whence we get the English word martyr. To speak of martyrdom, the early Fathers employed language usually reserved only for the Eucharist. So what does martyrdom have to do with the Mass?
Through Hymns, With Hymns, In Hymns: The Fathers & Music
Music formed the early Christians in faith. It catechized them. Inspired them. Unified them. Healed them. The Fathers — from Ignatius of Antioch to John of Damascus — testify to this fact. Many of them wrote music. Augustine wrote a book about music. At a time when most people could not read, music was the most effective delivery system for doctrine. The decisions of the councils would have been dead letters apart from their placement in musical settings.
Apocrypha Now! On the Myth of the Lost Gospels
Why is it big news when someone claims to find a fragment of a lost "gospel"? Why do people say that these ancient apocrypha threaten to overturn everything Christians believe? In the second century, some of these pseudonymous books appeared and quickly landed in the remainder bin, called into question by giants such as Irenaeus and Tertullian. They're news today because of a modern myth, crafted by one of the renowned literary critics of the 20th century.
The Paradoxical Prestige of the Deacon in the Early Church
Most lowly and most loved, deacons played supremely important roles in the early Church. Think Lawrence of Rome. Think Ephrem of Syria. They were consistently voted most likely to be pope. Jerome wryly observed that when a bishop wanted to demote a deacon, he ordained him to the presbyterate.
Catena — The Chain that Set Scripture Free
Ever wonder how Bible study was done in the early Church? It was done with chains. The CATENA did the work that Bible software does for us today. It did the work of concordances and even entire shelves of commentaries. Catena is Latin for chain, and the links in these long-ago chains were extracts from the sermons and letters of earlier interpreters of Scripture.
How Clericalism Happened: A Tale of Theodosius
When asked what's wrong with the Church, commentators from Pope Francis to Russell Shaw will blame an elusive beast named "clericalism." But what is clericalism, and where did it come from? In this episode we track the beast to its birthplace, the Church of the fourth century. Our native guides are Augustine, John Chrysostom, and others — who offer us good counsel for defeating it in our own time.
The Healing Imperative: How Christians Invented the Hospital
The hospital arose as a Christian institution, dependent on the Christian principles of charity and hospitality. There were no pre-Christian hospitals. This episode tells the story of how the early Church changed the practice of medicine forever.
Women and Children First: Reconfiguring the Roman Family
The Empire faced a crisis in the year 9 A.D. Romans were not reproducing. They weren't even marrying. Caesar Augustus recognized that this posed a dire threat to the Roman way of life — the empire's cultural and intellectual heritage, and its homeland security. He made new laws to encourage fertility. He even proposed a pagan "theology of the body." His successors made more laws. All failed, and eventually it was Christianity that restored and revived the Roman family and Roman world.
56—John of Damascus: Last Witness to a Lost World
John of Damascus, the last of the Fathers, was born into a world newly conquered. John was able to provide a rare outsider's view of Islam when it was new on the world scene. In Christian history he is known as the great defender of the practice of venerating images. In more than a millennium, his compact, complete treatises on the subject have never been surpassed. But his work includes much more: sermons, hymns, and a handy compendium of philosophy and theology.
55—Isidore of Seville: Last of the Red-Hot Latin Fathers
Isidore of Seville lived at a time when the memory (or fantasy) of a homogeneous Roman culture was rapidly fading. The conquering “barbarians,” the Visigoths, had now been ruling in Spain for centuries. They were no longer foreigners. Rather, a new culture was forming, a “melting pot” of Roman and northern elements. A man of holy ambition, Isidore laid strong foundations for the medieval European culture that would follow.
54—Maximus the Confessor: Where East and West Meet
By the 7th century, Christian thinkers were settling into scholastic methods, systematizing the thought of their Greek or Latin forebears. Maximus represents the best of this movement. Greek by origin, he spent decades in Latin lands. His writing reflected the brilliance of both sides of the Mediterranean. He marshaled resources of East and West to oppose the Monothelite heresy. The emperor pinned hopes on the heresy to unite the empire against Islam. Maximus suffered brutal torture and exile.
53—Gregory and His Greatness
His name retains its greatness — even for modern Christians who don’t know history. They know Gregorian Chant, and maybe Gregorian Masses. Born into nobility, Gregory held estates in Italy and Sicily, but gave them up to be a monk. Then he gave up being a monk so that he could serve the Church. Elected pope, he recast the papacy as a full-time exercise of servitude. He was “servant of the servants of God,” and as such he reformed the clergy and the liturgy and directed foreign missions.
52—Benedict of Nursia: The Elusive Man Behind the Rule
Benedict was not the first monk to compose a rule for living in community — but he's certainly the most influential. He wrote the Rule that the Emperor Charlemagne would propose as guidebook for all monks in the West. Yet Benedict himself was self-effacing in the extreme, and he remains elusive for historians. Lately, he has emerged as a patron and model for people whose civilization could be entering a Dark Age. Know anybody like that?
51—St. Patrick: Paternal and Patristic
Forget the shamrocks. Pour the green beer down the sink, and drive the snakes from the Emerald Isle of your imagination. Listen up and encounter the real St. Patrick, author of two passionate, fascinating Christian works — deserving of a place with the Church Fathers. Patrick arrived in pagan Ireland in the fifth century, first as a slave and then as an itinerant bishop. By the end of his life, Ireland was a Christian nation.
50—Peter Chrysologus: The Doctor of (Short) Sermons
Peter Chrysologus is known as the “Doctor of Homilies,” and he always preached with brevity. Every word was golden. He was archbishop of Ravenna during that city's brief term as capital of the Western empire. His sermons rang like poems, rich with biblical insight and glimpses of ordinary life in a fifth-century urban center.
49—Romanus the Melodist: Through Hymns, with Hymns, in Hymns
Romanus looms large from his lifetime in the sixth century. Today he is much sung and little known — at least with certainty. Legends have filled in the cracks of his biography. According to one, he was tone-deaf when heaven granted him the gift of composition. He went on to compose many verse homilies, kontakia, which are still sung in the Eastern churches today. Having lived in Homs, and then Beirut and Constantinople, he introduced Syriac forms and methods into Byzantine liturgical music.
48—Leo the Great: Who Roared with the Voice of Peter
Prolific in words and prodigious in deeds, Leo was also self-effacing. He preached with Gospel simplicity. Yet he made history for three world-changing interventions. It was Leo who stopped Attila the Hun's rampage through Europe. It was Leo who put a decisive end to the ancient heresies about the natures of Christ. And it was Leo who kept the barbarian Vandals from murdering the Romans and burning the city. Tradition calls him "the Great." He earned the title.
47—Vincent of Lerins: Believed Everywhere, Always, by All
All Christians respected the authority of Scripture, but already in the fifth century the Church was riven by conflicting interpretations. Vincent of Lerins developed a formula to tell true doctrine from false: "All possible care must be taken that we hold that faith which has been believed everywhere, always, by all." He emphasized the special role of the ancient Fathers as witnesses to authentic tradition. Thus he provided the foundation for the study of patristics — and this podcast!
46—Cyril of Alexandria: The Fifth-Century Man from Uncle
Cyril's uncle was the notorious Theophilus, a ruthless and fiercely competitive churchman — and the old man handpicked his nephew to be his successor as bishop of Alexandria. Cyril learned from Theophilus how to orchestrate an international incident and carry it through to the victorious end. But he was very much his own man: a towering intellect, the mastermind of the Council of Ephesus, a prodigious commentator on the Scriptures, and a saint of a different sort.
45—John Cassian, Monk on the Move, Solitary in the City
The great ascetic movement was in its first years of explosive growth when John Cassian journeyed from West to East. He visited the communities of monks and hermits in Palestine and Egypt. Though he sought a quiet life, he got caught up in international intrigue and adventure. In his later years he drew together the memories of his years in the desert, and composed two works on the cultivation of virtue and the practices of prayer.
44—Prudentius, Poet Laureate of the Western Fathers
Prudentius is the Latin poet most praised from the ancient Church. He invented new poetic forms and genres — and established artistic standards that would hold through the Middle Ages. Scholars as varied as C.S. Lewis and Robert Wilken call him “the first Christian poet," the first great representative of a real Christian literature. Compared to Prudentius, all earlier Christian poets were dabblers. Upon his model depended such later luminaries as Bunyan, Milton, and Spenser.
43—The Pastoral Poems of Paulinus of Nola
Paulinus was tagged as the most promising poet of his generation — by the most famous poet of the preceding generation. He was supposed to carry the torch forward for his art. And he did, but not in the way the old school had wanted or expected. Instead he fashioned a new esthetic for the empire, a deeply Christian appropriation of the old classical forms. Along the way, he formed a religious community and then served as bishop.
42—Chrysostom (Part 2): Triumph, Tragedy & Glory
No sane person ever proposed John Chrysostom as a model of diplomacy. His name means "Golden Mouth" and reflects his eloquence. His words, however, proved his undoing when he chose to preach a word of criticism against the Empress Eudoxia. He soon found himself battling for his position as bishop and then for his life.
41—Chrysostom (Part 1): Golden Mouth & Golden Mysteries
Chrysostom means “golden mouth,” and only one man has credibly borne the title. John Chrysostom may have been the greatest pulpit preacher in Church history. In his lifetime he was also renowned for his asceticism and spiritual counsel In recent years, however, he’s been maligned — and mischaracterized — for his views on marriage and sex. Here we set the record straight with an account of his developing understanding of the one-flesh union and its particular graces.
40—Augustine (Part 3): Last Days and the End of an Age
When Augustine's story is told, it too often ends with his baptism. But the drama of his later years is no less moving. He was as introspective at the end as he had been in his Confessions decades before. He gave his life and work a thoroughgoing review, even as he produced what many consider his masterpiece. His City of God marked the close of an age and the twilight of a brilliant life.
39—Augustine (Part 2): A Mob-Made Bishop Makes His Mark
The drama of Augustine's life hardly ended with his baptism. The years that followed included his ordination-by-mob, an attempt on his life, and wars of words with at least four major heresies. His years were breathless adventure and busyness, and yet they yielded 44 volumes of work that continues to exercise a profound influence — no only on Christian theology, but on civilization. This is the second of three episodes on his life.
38—Augustine (Part 1): Misspent Youth and Conversion
Augustine of Hippo is a name that appears on any short list of the most influential intellectuals in the history of the world. He seemed to live several productive lifetimes in the course of his own. In this first of three episodes on Augustine, we examine his dramatic early years — from his childhood through his conversion to Christ at age 31. We also consider the profound influence of his mother, Monica.
37—Jerome, the Choleric Commentator
Jerome is renowned for his biblical studies and translations, The Church invokes him as Doctor, Father, and Saint. Yet he is just as famous for his sharpness in dispute. He clashed with Augustine and Rufinus, disdained Ambrose and Chrysostom. His put-downs stand with the best of Mark Twain and Groucho Marx.
36—The Luminous Vision of Didymus the Blind
Didymus lost his sight at age four, and yet he became one of the most respected theologians on earth. This was in the fourth century, more than a millennium before Braille, audio tech, or other accommodations. Among his renowned disciples were Jerome, Rufinus, and Palladius. His life was long and full, intensely engaged in the controversies surrounding the doctrines of the Trinity and Incarnation. His story should inspire anyone who hears it. And the story isn't over yet.
35—Epiphanius of Salamis: A Passion for Pure Doctrine
Epiphanius had a passion for pure doctrine — and a loathing for error in all its forms. He labored to root heresy out of the Church. He distrusted classical literature because of the taint of idolatry. He compiled a "Medicine Chest," a reference work diagnosing errors as "snakebites" and then prescribing cures from the pharmacy of true doctrine. In pursuing clarity, he forced Christians to take sides. He sometimes brought on divisions that weren't altogether healthy.
34—Cyril of Jerusalem: Mystery and Mayhem
Cyril served as bishop during ugly times. The Church was divided, and suspicion was universal. He suffered false accusation, conspiracy, and exile. Yet he was able to see supernatural beauty shining through natural signs in the Church’s liturgy: bread and wine, oil and water, breath and gesture. His lectures, in fact, cover all the basics of Christian life: creed, commandments, prayer, and sacraments. Eyewitnesses tell us that his hearers applauded when he taught.
33—Ambrose of Milan: How the Church Regards the State
Ambrose of Milan, more than any other figure, is invoked in the West as the model for church-state relations. He’s the one who said: “The emperor is within the Church, not above the Church.” And he said it with deeds as well as words. He said it in private letters and public demonstrations. He said it through direct confrontation and civil disobedience. A former politician himself, he had a keen understanding of the game — and in the late fourth century the stakes were very high.
32—Julian, the Apostate Who Aped the Church
There’s no anti-Christian like an ex-Christian, and there was no figure in antiquity like the Emperor Julian. He promoted the return of paganism as the official religion of the Empire. But it was a strange paganism, modeled on the Christian Church. Julian began by making it difficult for Christians to work in professions like education, law, and military. He knew that martyrs made Christianity strong. It was better to marginalize believers, pushing them out of public life and influence.
31—Gregory of Nyssa: Zero to Hero
Gregory of Nyssa was born into a family of high achievers. His brother was Basil the Great; his sister was the eminent Macrina. In Gregory’s young life, however, he was a disappointment. It’s not that he was a sinner, but he seemed to lack the ambition and drive that were characteristic of his family. At Basil’s death Gregory suddenly emerged as a major player on the world scene — a master of theology, a leader at councils, a healer of divisions in the Church.
30—Gregory Nazianzen: Greatness in the Passive Voice
All Gregory wanted was a quiet place where he could relax with his books. But history kept dragging him into its current. First he was coerced him into priesthood, then into the episcopacy. Both times he put up little resistance, but later resented the actions as violence. Both times he fled the demands of his office. Eventually he became bishop in Constantinople and led the ecumenical council in 380. Along the way he wrote the best Trinitarian theology of his time — and reams of great poetry.
29—Basil and the Beginning of Christian Social Thought
Basil the Great was a brilliant theologian whose works are foundational in Christian social thought. But he didn't just think about these things. He did something about them. As bishop he was a model administrator, marshaling the resources of Christians in order to build a "new city" dedicated to worship and service of those in need; there he constructed one of the first hospitals, a poorhouse, a soup kitchen, a homeless shelter, a hospice, and a trade school.
28—Ephrem, Symbolist
As a theological poet, he is peerless but for Dante. Yet Ephrem's fame rests not only on his words, but also on his heroic deeds. He lived almost his entire life in a war zone. He helped invent the hospital and the women's choir. He served tirelessly in times of famine and natural disaster — and he died caring for the sick during a pandemic. More than 500 of his hymns have survived into our time.
27—Aphrahat: Parsee Sage Primary in Time
Aphrahat "the Persian Sage" is the first in our series to live outside the Roman Empire. He wrote in a dialect of Aramaic, the language spoken by Jesus. He maintained close contact with Judaism and demonstrated a profound knowledge of Hebrew Scriptures and Jewish customs. He wrote in prose that reads like poetry. His is a most unusual voice. The modern rabbi Jacob Neusner called Aphrahat a model of Jewish-Christian dialogue.
26—Hilary of Poitiers: Exile and Understanding
He is called the Athanasius of the West — and the two had much in common. Both defended the Council of Nicaea and suffered exile for it. But Hilary's approach to controversy differed from that of Athanasius. He listened to his opponents and found common ground when he could. When he couldn't, he addressed their concerns clearly and directly. He was even willing to work with heretics as they opposed more radical heresies. He wrote on the Trinity and composed hymns that are still sung today.
Ep. 25—Eusebius: History from the Wrong Side of History
Every Christian historian or history buff is dependent upon the work of Eusebius of Caesarea. He didn’t invent Church history, but his writings made it a serious discipline. He was the first to attempt a comprehensive, universal history of Christianity. He wanted his account to be the official story. Yet in his own lifetime he showed the perils and ironies of living within history. He did this by aiding and abetting true villains and assisting in the persecution of saints and heroes.
Ep. 24—Athanasius against the World
The world awoke to find itself heretic, but one man would not accept the situation. Athanasius stood fast against emperors, bishops, and even synods of bishops. He reigned as bishop for 45 years, but 17 he spent in exile. He was exiled five times at the orders of four different emperors. As the fortunes of Nicaea waxed and waned, he had many close calls and brushes with death. His life was a breathless adventure for orthodoxy’s sake. And he prevailed.
Ep. 23—Alexander’s Lagtime Stand
Alexander can't say he wasn't warned. His predecessor as bishop of Alexandria, Peter, had told him not to trust Arius. But Alexander ignored the advice. Then Arius went into open rebellion, and then his heresy spread throughout the world. And then Alexander had to act decisively, arguing strongly against the Arian heresy and prevailing at the Council of Nicaea in 325.
Ep. 22—Anthony of the Desert: The Solitary Celebrity
Through one man’s witness, monasticism took the world by storm. Anthony of Egypt became history’s least probable celebrity. He gave up his money and possessions. He couldn’t read or write. He fled to the desert to be alone with God. Yet he drew disciples wherever he went. His desert became a city populated by monks and hermits. Philosophers and emperors sought his sage advice. In the course of his life he exercised a profound influence on the history of religion.
Ep. 21—Lactantius: The Fall and Rise of the Christian Cicero
He was the greatest rhetorician in the Latin-speaking world. Born in North Africa, Lactantius was summoned to serve at the imperial court. He converted to Christianity and, with the persecution of Diocletian, lost his job and lived in poverty. He continued writing to strengthen the faithful. With the rise of Constantine and the legalization of Christianity, he was restored to glory. In his writings we have a unique eyewitness account of one of history's most important transitional moments.
Ep. 20—Origen, Part 2: Hero, Heretic—or Hybrid?
It's hard to be an intelligent Christian without handling Origen's ideas. He set the ground rules for scientific study of the Bible. He wrote foundational works in spirituality, apologetics, and fundamental theology. In this episode we look at those big accomplishments, but also examine the ideas that got him into trouble. Do souls exist before they get bodies? Does Satan get saved in the end? Does allegory trump history when we read the Bible? And did Origen really say all these things anyway.
Ep. 19—Origen: The Most Controversial Christian Ever?
Origen of Alexandria was one of the most important figures in Christian antiquity — and also one of the most complicated. He was widely influential and widely despised. He wrote thousands of books and invented several academic disciplines, including scientific biblical studies, fundamental theology, and spiritual theology. Toward the end of life he endured tortures rather than deny the faith; and he died a hero’s death. This is the first of two episodes on his life and work.
Ep. 18—The Short, Happy Life of Cyprian of Carthage
Before his conversion, Cyprian had been wealthy and successful, but miserable and addicted to drink. With his baptism came a complete transformation. Within a year he was ordained a priest. In two years he was bishop over all of North Africa. His years in office were a time of unprecedented crisis. His Church faced persecution, pandemic, catastrophic climate change, and famine. He managed all with grace and won his prominent place in history before dying as a martyr.
Ep. 17 —The Long, Strange Trip of Hippolytus of Rome
He started as a papal critic, became history's first antipope, and today is honored — with the pope he rejected — as a saint whose feast day is universal. Go figure. Hippolytus of Rome is one of the great curiosities of early Christian history. In ancient times he was known for his encyclopedic books of theology, which became standard reference works in the centuries to follow. The Church revived his Mass prayers in the last century, and they're still in use today.
Ep. 16—Clement of Alexandria: The Teacher in a New Kind of School
As the second century turned to the third, Alexandria, in Egypt, emerged as an influential center of Christian thought. Its first impression was spectacular — and it came from a teacher named Clement. He had traveled the Mediterranean to study under the greatest Christian teachers and finally settled in Alexandria. Eventually he came to lead the city's catechetical school. Any Christian who has pursued a life of prayer in the Christian tradition has encountered ideas developed by Clement.
Ep. 15—Perpetua: A Rare Female Voice from Antiquity
Perpetua is almost unique in the literature of her time. She stands alone as a witness to women's experience in the third century — and the changed status of women in the Church. A Christian martyr, she kept a diary while in jail. There she wrote of pregnancy, birth, breastfeeding, and weaning. In prison she emerged as a charismatic leader of her fellow Christians. Her diary is an extraordinary record, and it is a beautiful meditation on Christian life.
Ep. 14—Tertullian: Who Forged Words and Invented Freedoms
Thank Tertullian of Carthage for his role in forming a distinctively western Christianity. He gave us words in our own language to express the inexpressible: words like Trinity and Sacrament. He also introduced the world to the idea of freedom of conscience. Our civilization rests on his ideas.
Ep. 13—Tertullian and the Theology of Sarcasm
Sarcastic, bombastic, and brilliant, Tertullian of Carthage may be the most entertaining of the Church Fathers. He also did more than anyone else to launch theology in the Latin language. His life and his work were provocations to his opponents — who included many pagans and more than a few Christians. Learn about him (and the fascinating world of early North African Christianity) in this episode.
Ep 12—Minucius Felix and the Great Novel of Antiquity
Marcus Minucius Felix is one of the greatest writers you never heard of. His “Octavius,” written in the late second century, is a work of fictionalized memoir set in the resort town of Ostia. Three friends go to the beach, and in a day of walks and conversation one of them leads another to conversion. It is the most deeply human study we have of the early Christians, describing the feel of the ocean breezes and the sand between their toes — and the best arguments for believing.
Episode 11—Melito and the Parting of the Ways
He was a prophet living altogether in the Spirit. He was a second-century apologist, able to elucidate the doctrine of Christ for the understanding of strangers. He was a bishop, so he spoke with hierarchical authority. For us, though, Melito of Sardis is most valuable for the Paschal liturgy he left us. It is an important witness to Jewish-Christian relations at a crucial time in their development. His Peri Pascha serves well for the Lenten-Easter seasons and for a lifetime.
Episode 10—Irenaeus of Lyons: Putting the Smack Down on Heresy
In the late second century the Church suffered an infestation of heresies — many of them, and they kept changing their claims. Into the fray God sent the great pioneer of anti-heretical literature, Irenaeus of Lyons. The title of his best known work says it all: Against Heresies. Irenaeus’s tools range from logic to parody. He put the smack down on some strains of heresy, and they stayed down for centuries.
Episode 9—Justin Martyr: Everything Good Is Ours
"Whatever things are rightly said are ours." Justin looked at creation and saw Christ. He looked into the mind of Plato and found a Christian, born centuries before his time. Speaking with Romans, speaking with Jews, he sought the good in his adversaries’ best ideas and showed that the good belonged properly to Christ and Christians. He showed us how to be fearless in the face of ideas, and fearless even in the face of death.
Episode 8—Letter to Diognetus: Intro to the Apologists
Forget the Dale Carnegie course. Here's how to win skeptical friends and influence pagans. Read the second-century Letter to Diognetus. The author's name is lost to history, but his warm, winsome overture still stands as a model of apologetics, the art of explaining and defending the faith. It's good reading, praised by saints and popes for centuries.
Episode 7—Shepherd of Hermas: Heavenly Visions & Earthly Morals
The Shepherd of Hermas is the strangest text from the Church’s earliest period. It’s at once a conversion story and a first-person account of heavenly visions. It’s a poem in prose and a guidebook for morals. It exercised a powerful influence in the early centuries of Christianity, especially on the practice of the sacrament of penance.
Episode 6—What’s in a Name? Anonymous Texts from the Early Church
The work of the early Church was largely done by Christians whose names we’ll never know. In fact, many of the most important documents from the first and second centuries have unknown or uncertain authorship. In this episode we examine some of those fascinating documents — the Didache, the Letter of Barnabas, and Second Clement — and we pay homage to our great (though nameless) ancestors in the faith.
Episode 5—St. Polycarp and the Social Network
St. Polycarp was a man with many connections. He knew the Apostle John, Ignatius of Antioch, Irenaeus of Lyon, Pope Anicetus, and the arch-heretic Marcion. He also sought the company of many elders who had heard Jesus and witnessed the Lord’s miracles. Polycarp led a long and fascinating life, and he died a martyr’s death. In this episode we tell his story through his many relationships — his social network in the infant church, which like an infant child was rapidly growing in 150 A.D.
Episode 4—Ignatius of Antioch: To Know “Jesus Christ Our God”
Ignatius of Antioch is the first of the Fathers to leave us abundant writings. His seven letters were written in 107 A.D. as the aged bishop traveled to his appointed death in Rome. They give witness to many of the early Church’s beliefs and practices: Jesus’ true humanity and true divinity; his real presence in the Eucharist; and the Church's hierarchy of bishop, priest, and deacon. The host of this podcast, Mike Aquilina, confesses Ignatius to be his favorite among the Fathers.
Episode 3—Clement of Rome: The Earliest Christian Author after the Apostles
Clement of Rome led a church in turmoil. And it was only 67 A.D. His letter is the earliest piece of literature outside the New Testament whose author we can name with confidence. Clement knew both Peter and Paul and carried their mission forward. His letter gives a snapshot of earliest church life and reveals the origins of apostolic succession, Roman primacy, and the unity of the Old Testament and the New. It was considered Scripture in some ancient churches.
Episode 2—The How & Why of Studying the Fathers
What drives people to read the Fathers? They’re delightful to read. They fill us with hard-won wisdom. They’re apologetically useful. They inspire conversions. They tell riveting, dramatic stories. They teach us how to keep a good sense of humor. Best of all, they draw us closer to Jesus Christ. Over the centuries they've changed the lives of Christians as great as John Henry Newman, Erik Peterson, Louis Bouyer, Robert Louis Wilken. Hear about it in this podcast.
Episode 1—First Steps on the Way of the Fathers
With this episode author Mike Aquilina begins his twice-monthly series on the lives, times, and works of the early Church Fathers. The Way of the Fathers begins with answers to basic questions. What is fatherhood? And who are the...
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