Hippolytus. Next come the great Alexandrians, Clement, Origen, Dionysius; the Carthaginians, Tertullian and Cyprian; the Romans, Minucius Felix and Novatian; the last four laid the foundations of a Latin Christian literature. Even the stormy days of the last persecution yielded some considerable writers, such as Methodius in the East and Lactantius in the West. This list is far from complete; the principal collections of the ante-Nicene fathers include not a few minor and anonymous writers, and the fragments of many others whose works as a whole have perished.
In the post-Nicene period the literary output of the Church was greater. Only the more representative names can be mentioned here. From Alexandria we get Athanasius, Didymus and Cyril; from Cyrene, Synesius; from Antioch, Theodore of Mopsuestia, John Chrysostom and Theodoret; from Palestine, Eusebius of Caesarea and Cyril of Jerusalem; from Cappadocia, Basil, Gregory of Nyssa and Gregory of Nazianzus. The Latin West was scarcely less productive; it is enough to mention Hilary of Poitiers, Ambrose of Milan, Augustine of Hippo, Leo of Rome, Jerome, Rufinus, and a father lately restored to his place in patristic literature, Niceta of Remesiana.[1] Gaul alone has a goodly list of Christian authors to show: John Cassian, Vincent of Lerins, Hilary of Arles, Prosper of Aquitaine, Salvian of Marseilles, Sidonius Apollinaris of Auvergne, Caesarius of Arles, Gregory of Tours. The period ends in the West with two great Italian names, Cassiodorus and Pope Gregory I., after Leo the greatest of papal theologians.
The reader to whom the study is new will gain some idea of the bulk of the extant patristic literature, if we add that in Migne’s collection ninety-six large volumes are occupied with the Greek fathers from Clement of Rome to John of Damascus, and seventy-six with the Latin fathers from Tertullian to Gregory the Great.[2]
For a discussion of the more important fathers the student is referred to the articles which deal with them separately. In this place it is enough to consider the general influence of the patristic writings upon Christian doctrine and biblical interpretation. Can any authority be claimed for their teaching or their exegesis, other than that which belongs to the best writers of every age. The decree of the council of Trent[3] (ut nemo ... contra unanimum consensum patrum ipsam scripturam sacram interpretari audeat) is studiously moderate, and yet it seems to rule that under certain circumstances it is not permitted to the Church of later times to carry the science of biblical interpretation beyond the point which it had reached at the end of the patristic period. Roman Catholic writers,[4] however, have explained the prohibition to apply to matters of faith only, and in that case the Tridentine decree is little else than another form of the Vincentian canon which has been widely accepted in the Anglican communion: curandum est ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. The fathers of the first six or seven centuries, so far as they agree, may be fairly taken to represent the main stream of Christian tradition and belief during the period when the apostolic teaching took shape in the great creeds and dogmatic decisions of Christendom. The English reformers realized this fact; and notwithstanding their insistence on the unique authority of the canon of Scripture, their appeal to the fathers as representatives of the teaching of the undivided Church was as wholehearted as that of the Tridentine divines. Thus the English canon of 1571 directs preachers “to take heed that they do not teach anything in their sermons as though they would have it completely held and believed by the people, save what is agreeable to the doctrine of the Old and New Testaments, and what the Catholic Fathers and ancient Bishops have gathered from that doctrine.” Depreciation of the fathers was characteristic, not of the Anglican reformation, but of the revolt against some of its fundamental principles which was led by the Puritan reaction.[5]
Now that the smoke of these controversies has passed away, it is possible to form a clearer judgment upon the merits of the patristic writings. They are no longer used as an armoury from which opposite sides may draw effective weapons, offensive or defensive; nor on the other hand are they cast aside as the rubbish of an ignorant and superstitious age. All patristic students now recognize the great inequality of these authors, and admit that they are not free from the faults of their times; it is not denied that much of their exegesis is untenable, or that their logic is often feeble and their rhetoric offensive to modern taste. But against these disadvantages may be set the unique services which the fathers still render to Christian scholars. Their works comprise the whole literature of our faith during the decisive centuries which followed the apostolic age. They are important witnesses to the text of the New Testament, to the history of the canon, and to the history of interpretation. It is to their pages that we owe nearly all that we know of the life of ancient Christianity. We see in them the thought of the ancient Church taking shape in the minds of her bishops and doctors; and in many cases they express the results of the great doctrinal controversies of their age in language which leaves little to be desired.[6]
Authorities.—The earliest writer on patristics was Jerome, whose book De viris illustribus gives a brief account of one hundred and thirty-five Church writers, beginning with St Peter and ending with himself. Jerome’s work was continued successively by Gennadius of Marseilles, Isidore of Seville, and Ildefonsus of Toledo; the last-named writer brings the list down to the middle of the 7th century. Since the revival of learning books on the fathers have been numerous; among the more recent and most accessible of these we may mention Smith and Wace’s Dictionary of Christian Biography, Hauck-Herzog’s Realencyklopädie, Bardenhewer’s Patrologie and Geschichte der altkirchlichen Litteratur, Harnack’s Geschichte der altchristlichen Litteratur bei Eusebius and Ehrard’s Die altchristliche Litteratur und ihre Erforschung. A record of patristic collections and editions down to 1839 may be found in Dowling’s Notitia Scriptorum SS. Patrum. The contents of the volumes of Migne’s patrologies are given in the Catalogue général des livres de l’abbé Migne, and a useful list in alphabetical order of the writers in the Greek Patrologia has been compiled by Dr J. B. Pearson (Cambridge, 1882). Migne’s texts are not always satisfactory, but since the completion of his great undertaking two important collections have been begun on critical lines—the Vienna edition of the Latin Church writers,[7] and the Berlin edition of the Greek writers of the ante-Nicene period.[8]
For English readers there are three series of translations from the fathers, which cover much of the ground; the Oxford Library of the Fathers, the Ante Nicene Christian Library and the Select Library of Nicene and Post-Nicene Fathers. Satisfactory lexicons of patristic Greek and Latin are still a desideratum: but assistance may be obtained in the study of the Greek fathers from Suicer’s Thesaurus, the Lexicon of Byzantine Greek by E. A. Sophocles, and the Lexicon Graecum suppletorium et dialecticum of Van Herwerden; whilst the new great Latin Lexicon, published by the Berlin Academy, is calculated to meet the needs of students of Latin patristic literature. For a fuller list of books useful to the reader of the Greek and Latin fathers see H. B. Swete’s Patristic Study (2nd ed., 1902). (H. B. S.)
FATHOM (a word common, in various forms, to Scandinavian
and Teutonic languages; cf. Danish favn, Dutch vaam and
Ger. Faden, and meaning “the arms extended”; the ultimate
origin is a root pet, seen in the Gr. πεταννύναι, to spread), a
measure of length, being the distance from the tip of one middle
finger to the tip of the other, when the arms are stretched out
to their widest extent. This length has been standardized to
a measure of 6 ft., and as such is used mainly in soundings as
a unit for measuring the depth of the sea. “Fathom” is also
used in the measurement of timber, when it is equivalent to 6 ft.
sq.; similarly, in mining, a fathom is a portion of ground
running the whole thickness of the vein of ore, and is 6 ft. in
breadth and thickness. The verb “to fathom,” i.e. to sound
or measure with a fathom-line, is used figuratively, meaning to
go into a subject deeply, to penetrate, or to explore thoroughly.
- ↑ The editio princeps of Niceta’s works was published by Dr A. E. Burn in 1905.
- ↑ The Greek patrology contains, however, besides the text, a Latin translation, and in both patrologies there is much editorial matter.
- ↑ Sess. iv.
- ↑ E. G. Möhler, Symbolism (E. tr.) § 42.
- ↑ See J. J. Blunt, Right Use of the Fathers, p. 15 ff.
- ↑ See Stanton, Place of Authority in Religion, p. 165 f.
- ↑ Corpus scriptorum ecclesiasticorum Latinorum.
- ↑ Griechischen christlichen Schriftstellern der ersten drei Jahrhunderte.
