Jessa Mae C.

Roque BSAIS 2

Council of Jerusalem

A conference of the Christian Apostles in Jerusalem about 50 CE that decreed that Gentile Christians did

not have to observe the Mosaic Law of the Jews. It was occasioned by the insistence of certain Judaic
Christians from Jerusalem that Gentile Christians from Antioch in Syria obey the Mosaic custom
of circumcision. A delegation, led by the Apostle Paul and his companion St. Barnabas, was appointed to
confer with the elders of the church in Jerusalem.

The ensuing apostolic conference (noted in Acts 15:2–35), led by St. Peter the Apostle and St. James, “the
Lord’s brother,” decided the issue in favour of Paul and the Gentile Christians. From this time onward,
Gentile Christians were not bound by the Levitical ceremonial regulations of the Jews, except for the
provisions of the so-called apostolic decree: abstention “from what has been sacrificed to idols and from
blood and from what is strangled and from fornication” (Acts 15:29). The Council of Jerusalem thus
demonstrated the willingness of apostolic leaders to make compromises on certain secondary issues in
order to maintain peace and unity in the church.

Age of Persecution

Early Christians expected suffering. Christ had died on the cross, so there was no higher honor than to
imitate that death through accepting martyrdom (witness by one’s blood). The Jewish legacy portrayed, in
writings such as the Fourth Book of the Maccabees, the glorious nature of death rather than renunciation
of Israel; even without this, Christianity would inevitably have held the martyr’s death in high esteem. As
the writer of 1 Peter expressed it, “If you suffer as a Christian, do not be ashamed, but praise God that you
bear that name.” (4:16).

Why Were Christians Persecuted?

How was it that the church underwent such sacrifices? The Roman religion was not intolerant; Rome had
accepted into its pantheon deities from the Italian tribes and from Asia Minor. In the provinces, the great
territorial gods—such as Saturn in North Africa and Jehovah among the Jews—were accepted as “legal
religion” on the grounds that their rites, even if barbarous, were sanctified by ancient tradition. Countless
local gods and goddesses, worshiped by the ordinary inhabitants of the Greco-Roman world, were often
provided with a classical equivalent name and worshiped as “Roman” deities.

Post-Apostolic Fathers of the Church

Paradosis or handing on or down of Divine Revelation is affirmed in Sacred Scripture. Hence, it must be
found in some contiguous historical form from age to age. Catholic Christians believe that the promise of
the Spirit of Truth to guide believers in truth is found in the constant faith of the Church as preserved in
the writings of the Post-Apostolic Fathers.

The term "Post-Apostolic Fathers" is the name given by the Christian Church to the writers who
established Christian doctrine before the 8th century. The writings of the Fathers or Patristic Literature
synthesized Christian doctrine as found in the Bible, especially the gospels, the writings of the Apostolic
Fathers, ecclesiastical dictums, and decisions of the Church councils.

Justin (Martyr), St.

Philosopher, theologian, early apologist, martyr.
Convert to Christianity
Irenaeus, St.
Heard the preaching of Polycarp the disciple of John the Evangelist
Appointed the bishop of Lyon (177)
Clement of Alexandria
Greek theologian, Converted from paganism, ordained a presbyter, a teacher of Origen
Tertullian
Converted to Christianity between 190 and 195
Became a presbyter of the Church (197)
Zealous champion of Christianity
Profoundly influences later Church fathers
Embraced and became a leader of the Montanists (207?) a sect later declared heretical
Origen
A student of Clement
Ordained a presbyter
The most accomplished biblical scholar of the early Church
Father of the allegorical method of scripture interpretation
He developed the idea of Christ as Logos or Incarnate Word
Cyprian, St.
Convert to Christianity c. 245
Bishop of Carthage, 248
One of the most authoritative Fathers of the Church
Involved in controversy over treatment of those who had left the Church, and those who were baptized by
heretics: accepted the teaching of Rome.
Athanasius, St.
Played a prominent role in the theological struggle in the Council of Nicea (325)
Opposed Arius (256-336) who maintained that the Son was of a different substance from that of the
Father, and was merely a creature
Formulated the "homousian doctrine" that the Son of God is the same essence of substance of the Father
Became bishop of Alexandria (328)
Cyril of Jerusalem
Bishop of Jerusalem in 351
Embroiled in controversy over episcopal dutie
Basil, St.
Brother of Gregory of Nyssa and a friend of Gregory of Nazianzus
Patriarch of Eastern monasticism
Wrote a rule of the monastic way of life
Founded the Basilian monks (360)
Bishop of Caesarea (370).
Gregory of Nazianzus, St.
Bishop of Sasima (371)
Took charge of the Nicene congregation of Constantinople where he delivered five discourses on the
Trinity that earned him fame as "The Theologian"

Gregory of Nyssa, St.

Bishop of Milan (374)
Fame is chiefly as a theologian
Ambrose, St.
Bishop of Milan (374)
Defended the churches of Milan against Arianism
Friend of Monica, mother of Augustine, and finally brought Augustine into the Church
Jerome, St.
Biblical scholar
Ordained a priest in 386
Secretary to Pope Damasus I in 382
Confronted many heresies, especially Pelagianism
John Chrysostom, St.
Ordained a priest in 386
Greatest orator of the early Church
Patriarch of Constantinople in 398
Augustine, St.
Son of Monica (332?-387)
Born a pagan
Converted in 387 and baptized by Ambrose
Ordained a priest in 391
Bishop of Hippo (395)
Combated Manichean heresy (conflict of Good and Evil)
Martin Luther and John Calvin were close students of the works of Augustine
Cyril of Alexandria, St.
Patriarch of Alexandria in 412
Leader of the Council of Ephesus, 431
Instrumental in condemning Nestorianism
Gregory I, St. ("The Great")
Prefect of Rome in 570
Became a monk in 575
Elected pope (r. 590-604)
Enhanced prestige of the papacy
Upheld Rome's traditional claims of church primacy over the patriarch of Constantinople
Introduced liturgical reforms and Gregorian chant
Extensive pastoral activity.
John Damascene, St.
Financial officer to Saracen caliph
Resigned in 700
Entered a monastery and ordained a priest
Opposed the Iconoclasts

THE EARLY CHURCH FATHERS

1. Clement of Rome (c.30-c.100). Lived in Rome, where he was Bishop, considered the fourth Pope by
Romanism. He may be the Clement of Phil. 4:3. Wrote I Clement in Greek. Was martyred for the faith.

2. Ignatius (c.35-c.107). Lived in Antioch, Syria. Wrote seven epistles: To Ephesians, To Magnesians,
To Romans, To Philadelphians, To Smyrnans, To Trallesians, and to Polycarp, in Greek. Famous for his
eager willingness to accept martyrdom.

3. Cerinthus (c.40-c.100). One of the earliest Gnostic heretics (some say Simon Magus of Acts 8 was
the first). He taught that the world was created by a lesser god (the 'Demiurge'); Jesus was a mere man
who was exalted by receiving 'the Christ' at his Baptism but lost it just before the Crucifixion. Some say
that the Apostle John wrote his Gospel and/or epistles to counter Cerinthus.

4. Hermas (anywhere from c.60-c.175). Was a Christian slave who was freed, lived in Rome. Wrote
The Shepherd,an allegory that some considered to be Scripture.

5. Papias (c.60-c.130). A Bishop and friend of Polycarp, lived in Hierapolis, Asia Minor, and possibly a
friend of the Apostle John. Only fragments of his writings remain; his main work was An Exposition of
the Oracles of Our Lord in Greek.

6. Polycarp (c.69-c.155). Bishop of Smyrna, knew the Apostle John, friend of Papias. Wrote an Epistle
to Philippians in Greek. Opposed Gnosticism. His famous, humble martydom was written about in The
Martyrdom of Polycarp by the Church of Smyrna.

7. Marcion (c.85-c.160). The most notorious of the Gnostics, he rejected all of the Bible except parts of
Luke and Paul; said that the true God of the N.T. was not the false god of wrath of the O.T. Opposed by
Irenaeus, Tertullian, others.

8. Justin Martyr (c.100-165). Lived in Israel, Ephesus and Rome. Was philosophy student before his
conversion, wrote First and Second Apologies, Dialogue with Trypho the Jew, Against Heresies, others,
to refute Gnosticism and others. Wrote in Greek, used Greek philosophical patterns, considered Plato and
others to be pre-Christians. The first of the great apologists. Was martyred.

9. Tatian (c.100-c.160). Lived in Syria, Assyria, and Rome. Wrote Oratian Against the Greeks and
compiled the first harmony of the Gospels. Though he was a student of Justin Martyr, he later became a
Gnostic. Once studied philosophy.

10. Aristides (c.100-c.160). Lived in Athens. Another major early apologist, wrote The Apology in
classic Greek style to defend the Christian doctrine of the true God against misconceptions of pagans and
non-Christian Jews.

11. Athenagoras (c.120-c.180). Also lived in Athens. Like Aristides, wrote in classic Greek style in a
semi-Platonist vein. Wrote The Apology and On the Resurrection of the Dead, one of earliest defenses of
the resurrection.

12. Hegessipus (c.120-c.180). Lived in Syria, Greece and Rome. A converted Jew and early church
historian, wrote against both Judaism and Gnosticism, wrote Memorials in Greek.
13. Montanus (c.120-c.180). Founder of Montanism, a semi-Pentecostal prophetic movement of the 2nd
century. Claimed to be able to prophesy, encouraged asceticism. Was assisted by Prisca and Maximilla,
later joined by Tertullian.

14. Irenaeus (c.130-c.200). Lived in Smyrna, Rome and Lyons, where he was Bishop. A pupil of
Polycarp; a leading apologist against Gnosticism, Montanism and other heresies. Major writings: Against
Heresies and Demonstration of the Apostolic Preaching, in Greek. Martyr.

15. Clement of Alexandria (c.150-215). Lived in Alexandria (Egypt), Antioch, and Jerusalem. Wrote
Stromata, Exhortation to the Greeks and The Pedagogue in Greek. Combatted Gnosticism by positing a
Greek semi-Platonic allegorical Christianity.

16. Tertullian (c.160-c.225). Lived in Carthage, North Africa. Was a lawyer who was converted in
middle age. Wrote many short works on morals and church matters, but especially known for The
Apology and other works against Gnosticism, Greek philosophy and other errors, usually in a vigorous,
devastating style; mocked paganism as superstitious. Was the first major church writer in Latin, but has
not been canonized by Romanism. Joined Montanism in his latter years.

17. Hippolytus (c.170-c.236). Lived in Rome, a pupil of Irenaeus. Wrote Refutation of All Heresies and
many Bible commentaries. Probably martyred.

18. Sabellius (c.180-c.240). The main proponent of the heresy known as Sabellianism, or Modalism or
Monarchianism. Rejected the Trinity, but not the deity of Christ. Said thatGod is only one Person who
revealed Himself in 3 modes, never 2 or 3 at once but successively as Father, Son and Holy Spirit. This
heresy also is known as Patripassionism, i.e., the Father died on the Cross.

19. Origen (c.185-c.254). Lived in Alexandria and Caesarea. A major writer, died after prolonged
torture, not recognized by Romanism. A pupil of Clement of Alexandria, and one of greatest scholars of
early church (mainly because he was one of the few who knew Hebrew, though he wrote in Greek).
Compiled the Hexapla (a Bible with the Hebrew O.T. and 5 Greek translations of it), now lost. Wrote
Contra Celsus, De Principiis, and many Bible commentaries. Like Clement, used extreme allegory in
interpreting the Bible. Odd ascetic lifestyle, emasculated himself. Similar to Paul of Samosata, was weak
on the deity of Christ. Taught universal salvation, even of Satan. Was opposed by Methodius and others.

20. Cyprian (c.200-258). Lived in Carthage, was a middle-age convert, trained in oratory and logic,
became Bishop. Wrote Unity of the Church and De Lapsis. Stressed the church hierarchy and church
discipline. Influenced by Tertullian.

21. Novatian (c.200-c.260). Lived in Rome. Wrote On the Trinity, one of the earliest defenses of
Trinitarianism. Very strict in church discipline, his followers went even further and were
excommunicated. Martyr.

22. Gregory Thaumaturgos (c.213-270). Lived in Palestine and Asia Minor. Convert and pupil of
Origen, became Bishop. Wrote Declaration of the Faith, others. Many legends and rumors spread about
the 'Thaumaturgos', or wonder-worker.
23. Mani (c.216-276). Or Manes or Manichaeus. Founder of Manichaenism, a semi-Gnostic combination
of Christianity and Zoroastrianism with extreme asceticism. Lived in Persia. Opposed by Augustine, who
had been a Manichaen for 9 years before his conversion.

24. Paul of Samosata (c.220-c.280). Bishop of Antioch, very wealthy. Taught a form of Dynamic
Monarchianism: Christ was not fully divine, but was elevated by receiving the 'Word' spirit (one member
of the true Trinity of Father, Wisdom and Word).

25. Victorinus (c.250-c.304). Bishop and martyr, lived in Pettau near Vienne. One of the earliest Bible
commentators to write in Latin, only his commentary on Revelation has survived. Also one of the earliest,
clearest Pre-Millenialists.

26. Lactantius (c.240-320). Lived in Italy and Gaul (France), tutor of the son of Constantine the
Emperor. Very eloquent in sermon and writing. Wrote in Latin. Wrote Divine Institutes, one of the
earliest and fullest systematic theologies.

27. Alexander of Alexandria (c.260-328). Bishop of Alexandria, thus bishop of Athanasius and a
leading anti-Arian at Council of Nicea. Wrote in Greek.

28. Arius (c.250-c,336). In North Africa. Opposed by Alexander, Athanasius, others, was condemned at
Council of Nicea (325). Said that Christ was a created being who in turn created all else and was superior
to everything but God; Christ was of 'similar' but not 'same' substance of God the Father.

29. Antony the Hermit (c.251-356). Egypt. A hermit and founder of monasteries, led many to become
hermits of the desert. An anti-Arian associate of Athanasius at the Council of Nicea. Wrote a few letters
in Greek. Eccentric lifestyle.

30. Eusebius (c.260-340). Bishop of Caesarea and greatest early church historian. His Ecclesiastical
History and Chronicle are the main sources of early church history. Wrote in Greek, was personal advisor
to Constantine. Was anti-Sabellian but weak on Christ's full deity, thus a leading 'moderate' at Nicea. Also
wrote Preparation for the Gospel and Demonstration of the Gospel, both apologies.

31. Hilary of Poitiers (c.315-367). A convert later in life, became Bishop. Wrote On the Trinity against
Arianism; some Bible commentaries, etc, in Latin.

32. Athanasius (c.296-373). Lived in Alexandria, where he later became Bishop. One of the greatest
theologians of the first 5 centuries. The strongest defender of Christ's full deity at Council of Nicea,
famous for his uncompromising stand. Main opponent of Arius. Influential also at Council of Alexandria.
Was exiled and recalled 5 times. Laid the foundation for the Athanasian Creed. Wrote Oration Against
the Arians, On the Incarnation of the Divine Word, Against the Arians, others, in Greek. Pro-monasticism
friend of Antony, Pachomius, other hermits.

33. Ephraem Syrus (c.306-373). Lived in Syria, the most prolific Christian writer in Syriac; most of his
writings are in poetic form. An early and careful Bible commentator on most of the Bible. Also wrote
against Gnosticism.

34. Apollinarius (c.310-c.390). Rejected the true doctrine of the Trinity in On the Incarnation of the
Word of God. Also wrote some commentaries. Said that Man has body, soul and spirit; that Jesus had a
human soul but not a human spirit, but rather had the Divine Logos; thus, Jesus had full deity but not full
humanity.

35. Epiphanius (c.315-403). Bishop of Salamis. Founded and organized many monasteries, was known
for his strictness in life and theology. In Refutation of All the Heresies, he listed and refuted almost all
heresies since the time of Christ.

36. Cyril of Jerusalem (c.315-386). Bishop. Wrote on the deity of Christ; a major proponent of ritual.
Wrote Catechesis, others, in Greek.

37. Basil (c.329-379). Bishop of Cappodocia. Sometimes called Basil the Great; brother of Gregory of
Nyssa. Known especially for his organizing and building many churches, missions and monasteries. Anti-
Arian, as in On the Holy Spirit.

38. Gregory of Nazianzus (329-389). Bishop and Patriarch, lived in Cappodocia and Constantinople.
Famous as a preacher. Wrote Five Theological Orations. Anti-Arian.

39. Gregory of Nyssa (c.330-c.395). Brother of Basil, lived in Cappodocia, Bishop. A leading anti-Arian
at Council of Constantinople. Prolific writer: Catechetical Orations, Against Apollinarius, On the Deity of
the Son and the Holy Ghost, etc. Somewhat allegorical, influenced by Origen, taught universal salvation.

40. Ambrose (c.339-397). Was baptized after being made Bishop of Milan, Italy. One of the most
famous preachers of the early church; also one of the 'Four Latin Doctors of the Church'. Wrote On Faith,
On the Holy Ghost, On the Sacraments, On the Ministerial Office, etc. in Latin. Anti-Arian. Teacher of
Augustine. Later writings claimed to have been written by him are now attributed to 'Ambrosiaster.'

41. Jerome (c.342-420). In Rome, Antioch and Bethlehem. One of the great scholars, one of few who
knew Hebrew, wrote in Latin; one of the 'Four Latin Doctors of the Church.' One of most prolific writers,
wrote commentaries on most of Bible, translated the Latin Vulgate, rejected the Apocrypha. Fought
Arius, Origen, etc.

42. John Chrysostom (c.347-407). Antioch and Constantinople. Most famous preacher in ancient
church, 'Golden-mouth' was Bishop, wrote commentaries on much of the Bible in Greek (one of most
prolific writers), plus liturgical writings.

43. Theodore of Mopsuestia (c.350-428). Bishop; friend of Chrysostom, teacher of Nestorius, semi-
Pelagian, condemned by Second Council of Constantinople. Careful, non-allegorical commentator of
much of the Bible, especially the minor prophets.

44. Gregory of Nazianus (329-389). Bishop and Patriarch. Lived in Constantinople and Cappodocia.
Famous as a preacher. Wrote Five Theological Orations. Anti-Arian.

45. Augustine (354-430). North Africa, Bishop of Hippo. The greatest theologian of the ancient post-
Biblical church, one of the 'Four Latin Doctors of the Church.' The most prolific writer of the ancient
church, wrote in Latin. His Confessions is his most popular work, The City of God his definitive work;
plus commentaries on Psalms, John, many others. Studied philosophy before conversion; 9 years in
Manichaenism; studied under Ambrose. Wrote against Manichaenism, Pelagianism, Donatism. Stressed
the utter depravity of Man due to Original Sin; stressed the sovereign grace of God and predestination,
but also the sacraments. Also wrote On the Trinity, Enchiridion, Retractationes, many letters, sermons,
etc.

46. Pelagius (c.354-c.418). England. Wrote many Bible commentaries. Said that Man does not inherit
Adam's sin or guilt, and has the free will to resist God's grace and thus can make the first steps to
salvation. Opposed by Augustine, Jerome, others.

47. John Cassian (c.360-435). Semi-Pelagian monk and founder of many monasteries. Wrote The
Institutes and Conferences. Slightly modified Pelagius's teachings.

48. Cyril of Alexandria (376-444). Patriarch of Alexandria, strong anti-Arian, but opposed Chrysostom
and Theodore over several issues. Wrote many Bible commentaries.

49. Eutyches (c.378-454). Constantinople. Founded Eutychianism, a heresy that taught that before the
Incarnation. Christ had 2 natures but after it only 1; thus, His human nature was not the same as ours. This
is also called Monophysitism.

50. Nestorius (c.381-c.451). In Syria. Founded Nestorianism - Christ had 2 separate Persons, against
orthodox teaching that Christ had I Person in 2 natures.

51. Socrates (c.380-450). Constantinople. His Church History is second only to that of Eusebius for
valuable information on early church history. Wrote in Greek.

52. Theodoret (c.393-c.466). Antioch and Cyrrhus. Bishop. Friendly to Nestorius, weak on Christ's
deity. Wrote many Bible commentaries; his Church History continued where Eusebius left off. Wrote a
point-by-point apology against paganism.

53. Leo the Great (c.400-461). Rome. Consolidated much of the papal power under him. His Tome
became the standard book on Christology. Also opposed Pelagianism.

54. Peter Chrysologus (c.400-450). Bishop of Ravenna, Italy. His name means "golden- word", the
Chrysostom of the West, a famous preacher. Many of his sermons remain.

55. Prosper of Aquitaine (c.390-c.463). France. Wrote in Latin. Augustine's closest follower, expanded
on the doctrines of grace and predestination in many works.

56. Dionysius the Pseudo-Areopagite (c.440-c.500). His name taken from Acts 17:34; his real identity
is a mystery. He was the anonymous author of several mystical theological writings that combine Neo-
Platonism and Christianity: The Celestial Hierarchy, The Ecclesiastical Hierarchy, Mystical Theology,
and The Divine Names.

57. Boethius (c.480-c.524). Rome and elsewhere. A statesman who was later executed for political
reasons, Boethius wrote numerous philosophical writings which have caused many to doubt whether he
even professed Christianity at all (e.g., On the Consolation of Philosophy); but also the Christian book On
the Holy Trinity.

58. Gregory the Great (c.540-604). Also known as Gregory I, considered a Pope by Rome, he did much
to strengthen the Papacy as the early church era was now entering the Dark Ages. The fourth of the 'Four
Latin Doctors of the Church.' Greatly expanded the church hierarchy, especially in Rome. Wrote many
works, such as Dialogues, Morals of the Book of Job, and Book of Pastoral Rules, plus many homilies
and letters, in Latin.

59. Augustine of Canterbury (died 604 or 606). Missionary to England and first Archbishop of
Canterbury (ecclesiastical head of the Church of England today). Sent by Gregory the Great, he converted
King Ethelbert, who decreed Christianity the official religion of England.

60. Isidore (c.560-636). Archbishop of Seville. Helped found many schools and convents. His
Etmologiae was one of the earliest encyclopedias, written in Latin.

Apostolic succession

Apostolic succession, in Christianity, the teaching that bishops represent a direct, uninterrupted line of
continuity from the Apostles of Jesus Christ. According to this teaching, bishops possess certain special
powers handed down to them from the Apostles; these consist primarily of the right to confirm church
members, to ordain priests, to consecrate other bishops, and to rule over the clergy and church members
in their diocese (an area made up of several congregations).

The origins of the doctrine are obscure, and the New Testament records are variously interpreted. Those
who accept apostolic succession as necessary for a valid ministry argue that it was necessary for Christ to
establish a ministry to carry out his work and that he commissioned his Apostles to do this (Matthew
28:19–20). The Apostles in turn consecrated others to assist them and to carry on the work. Supporters of
the doctrine also argue that evidence indicates that the doctrine was accepted in the very early church.
About AD 95 Clement, bishop of Rome, in his letter to the church in Corinth (First Letter of Clement),
expressed the view that bishops succeeded the Apostles.

A number of Christian churches believe that the apostolic succession and church government based on
bishops are unnecessary for a valid ministry. They argue that the New Testament gives no clear direction
concerning the ministry, that various types of ministers existed in the early church, that the apostolic
succession cannot be established historically, and that true succession is spiritual and doctrinal rather than
ritualistic.

The Roman Catholic, Eastern Orthodox, Old Catholic, Swedish Lutheran, and Anglican churches accept
the doctrine of apostolic succession and believe that the only valid ministry is based on bishops whose
office has descended from the Apostles. This does not mean, however, that each of these groups
necessarily accepts the ministries of the other groups as valid. Roman Catholics, for example, generally
regard the ministry of the Eastern Orthodox churches as valid but do not accept the Anglican ministry.
Some Anglicans, on the other hand, consider episcopacy necessary to the “well-being” but not to the
“being” of the church; therefore, they not only accept the ministries of the other groups as valid but also
have entered into close associations with Protestant groups that do not accept apostolic succession.