Patristics

The field employs textual analysis, archaeology, and historical criticism to analyze early Christianity’s doctrinal, cultural, and intellectual development, incorporating traditions beyond Greek and Latin, such as Syriac, Coptic, Armenian, and Ethiopian.

[1] The term patristics similarly originates from pater in Latin and πᾰτήρ in Greek, both meaning "father," and was introduced by English philosopher Isaac Taylor.

Additionally, Patristic texts span diverse traditions, cultural contexts, and languages, including Greek, Latin, Syriac, Ethiopian, Armenian, and Coptic.

[5] Modern scholars, such as Shawn J. Wilhite (2024), define Patristics as spanning from 90–750 CE and incorporating both orthodox and heretical writings for historical context.

Josef Fessler defines patrology as the study of the authenticity, authority, and use of the Church Fathers’ works, while patristics focuses on their theological thought.

According to his 4th century book Ecclesiastical History, states his intention to report on those who were ambassadors of the word of God by speech or by pen, listing their names, numbers, and ages.

Medieval scholars, Protestant Reformers, and Caroline divines extensively studied the Church Fathers, particularly figures such as Augustine, Jerome, and John Chrysostom.

[14] Additionally, continued ecumenical dialogue reduced tensions between Chalcedonian and Oriental Orthodox traditions allowing for revitalized interest in non-Greek/Latin Fathers.

[15] During the late 19th and early 20th centuries, scholars in Great Britain, Germany, France, and Italy made significant philological advancements, acquiring and cataloging new manuscripts.

[17] The major locations of the early Church fathers were Rome, Constantinople, Alexandria, Antioch, and the area of western north Africa around Carthage.

[22] In response to these challenges, neo-patristic and post-patristic approaches advocate for reinterpreting or critically reassessing the Church Fathers in light of modern developments.