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1 Apostolic Fathers 使徒教父：
1.1 Clement of Rome 羅馬的革利免 卒于約98或101年
1.2 Ignatius of Antioch（叙利亚） 安提阿的伊格那丢 約67-110年
1.3 Polycarp of Smyrna（土耳其，近以弗所） 示每拿的坡旅甲 約69-156年
1.1 Clement of Rome 羅馬的革利免 卒于約98或101年
1.2 Ignatius of Antioch（叙利亚） 安提阿的伊格那丢 約67-110年
1.3 Polycarp of Smyrna（土耳其，近以弗所） 示每拿的坡旅甲 約69-156年
1.4 Hermas of Rome 羅馬的黑馬 約100-140年
1.5 Papias of Hierapolis（土耳其西南部） 帕皮亞 約60-130年
2 Greek Fathers 希腊教父：
2.1 Irenaeus of Lyons（法国，生在土耳其） 爱任纽 130－202年
2.2 Clement of Alexandria (Titus Flavius Clemens) 革利免 150－約215年
2.3 Origen of Alexandria (Origenes Adamantius) 俄利根 185－251年
2.4 Athanasius of Alexandria 亚他那修 298年－373年
2.5 Cappadocian Fathers（土耳其） 迦帕多家三傑 330年－395年
2.6 Cyril of Alexandria 亞歷山大的區利羅, 區利羅一世 376年－444年
2.7 John Chrysostom（土耳其，牧首） 聖金口若望, 约翰一世 347年－407年
2.8 Maximus the Confessor（土耳其，后流亡迦太基） 马克西姆, 马西莫, 约580年－662年
2.9 John of Damascus（叙利亚） 大馬士革的聖約翰 約676年－749年
3 Latin Fathers 拉丁教父：
3.1 Tertullian (Quinto Septimio Florente Tertuliano)（迦太基） 特土良 150年－230年
3.2 Cyprian of Carthage（迦太基/今突尼西亞） 居普良 約200年-258年
1.5 Papias of Hierapolis（土耳其西南部） 帕皮亞 約60-130年
2 Greek Fathers 希腊教父：
2.1 Irenaeus of Lyons（法国，生在土耳其） 爱任纽 130－202年
2.2 Clement of Alexandria (Titus Flavius Clemens) 革利免 150－約215年
2.3 Origen of Alexandria (Origenes Adamantius) 俄利根 185－251年
2.4 Athanasius of Alexandria 亚他那修 298年－373年
2.5 Cappadocian Fathers（土耳其） 迦帕多家三傑 330年－395年
2.6 Cyril of Alexandria 亞歷山大的區利羅, 區利羅一世 376年－444年
2.7 John Chrysostom（土耳其，牧首） 聖金口若望, 约翰一世 347年－407年
2.8 Maximus the Confessor（土耳其，后流亡迦太基） 马克西姆, 马西莫, 约580年－662年
2.9 John of Damascus（叙利亚） 大馬士革的聖約翰 約676年－749年
3 Latin Fathers 拉丁教父：
3.1 Tertullian (Quinto Septimio Florente Tertuliano)（迦太基） 特土良 150年－230年
3.2 Cyprian of Carthage（迦太基/今突尼西亞） 居普良 約200年-258年
3.3 Hilary of Poitiers（法国） 波阿迪艾的依拉利, 波提亞的希拉流 約315-367年
3.4 Ambrose of Milan 安波羅修 约340年－397年
3.5 Jerome of Stridonium（意大利东方） 耶柔米 約340年－420年
3.6 Augustine of Hippo（近迦太基，阿尔及利亚，非洲） 奥古斯丁 354年－430年
3.7 Gregory the Great 額我略一世 約540年—604年
3.8 Isidore of Seville (San Isidro or San Isidoro de Sevilla)（西班牙） 依西多禄 560年－636年
3.4 Ambrose of Milan 安波羅修 约340年－397年
3.5 Jerome of Stridonium（意大利东方） 耶柔米 約340年－420年
3.6 Augustine of Hippo（近迦太基，阿尔及利亚，非洲） 奥古斯丁 354年－430年
3.7 Gregory the Great 額我略一世 約540年—604年
3.8 Isidore of Seville (San Isidro or San Isidoro de Sevilla)（西班牙） 依西多禄 560年－636年
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- Big
- http://www.synaxis.org/cf/volume27/ECF00018.htm
Athanasius: Select Works and Letters
FOUR DISCOURSES AGAINST THE ARIANS (WRITTEN BETWEEN 356 AND 360)
DISCOURSE II
CHAPTER XIV
11. Hence it holds that the Apostle's expression, 'He made,' does not prove that the Word is made, but that body, which He took like ours ; and in consequence He is called our brother, as having become man. But if it has been shewn, that, even though the word 'made' be referred to the Very Word, it is used for 'begat,' what further perverse expedient will they be able to fall upon, now that the present discussion has cleared up the word in every point of view, and shewn that the Son is not a work, hut in Essence indeed the Father's offspring , while in the Economy, according to the good pleasures of the Father, He was on our behalf made, and consists as man? For this reason then it is said by the Apostle, 'Who was faithful to Him that made Him;' and in the Proverbs, even creation is spoken of. For so long as we are confessing that He became man, there is no question about saying, as was observed before, whether 'He became,' or 'He has been made,' or 'created,' or 'formed,' or 'servant,' or 'son of an handmaid,' or 'son of man,' or 'was constituted,' or 'took His journey,' or 'bridegroom,' or 'brother's son,' or 'brother.' All these terms happen to be proper to man's constitution; and such as these do not designate the Essence of the Word, but that He has become man.
彩虹炫 | 编辑 删除Big - “Thus they misunderstand the passage [Prov. 8:22] ... and straightway argue, that the Son of God is a work and a creature. But ... that the Son is not from nothing nor in the number of things originate at all, ”
注：做“possessed” （有）。有问题的是七十士译本，做“created”（造）（参考：http://www.newadvent.org/bible/pro008.htm#verse22）。 ἔκτισεν 有两个字根 ἐκτίνω （付清）和 κτίζω （造）。（参考：http://www.perseus.tufts.edu/hopper/morph?l=e)%2Fktisen&la=greek&prior=po/lin#lexicon）
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- http://www.synaxis.org/cf/volume27/ECF00018.htm
Athanasius: Select Works and Letters
FOUR DISCOURSES AGAINST THE ARIANS (WRITTEN BETWEEN 356 AND 360)
DISCOURSE II
CHAPTER XIV
“3. As we have shown then they are guilty of great extravagance who say that the Lord is not Son of God, but a work , and it follows that we all of necessity confess that He is Son. ... For terms are not prior to essences, but essences are first, and terms second. ... But when the Essence is an Offspring and Son, then 'He made,' and 'He became,' and 'He created,' no longer properly belong to it, nor designate a work; but 'He made' we use without question for 'He begot.' ”
“For as Solomon, though a son, is called a servant, so, to repeat what was said above, although parents call the sons springing from themselves 'made' and 'created' and 'becoming,' for all this they do not deny their nature. ... He uses then 'make' for 'beget,' and he calls them who were to spring from him, 'made,' and no one questions whether the term has reference to a natural offspring. ”
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- Discourse II. Chapter XIV.
8. in the same way it is possible in the Lord’s instance also to understand aright, that He did not become other than Himself on taking the flesh, but, being the same as before, He was robed in it; and the expressions ‘He became’ and ‘He was made,’ must not be understood as if the Word, considered as the Word[258] , were made, but that the Word, being Framer of all, afterwards[259] was made High Priest, by putting on a body which was originate(? verb used as adjective) and made, and such as He can offer for us; wherefore He is said to be made. If then indeed the Lord did not become man[260] , that is a point for the Arians to battle; but if the ‘Word became flesh,’ what ought to have been said concerning Him when become man, but ‘Who was faithful to Him that made Him?’ for as it is proper to the Word to have it said of Him, ‘In the beginning was the Word,’ so it is proper to man to ‘become’ and to be ‘made.’ Who then, on seeing the Lord as a man walking about, and yet appearing to be God from His works, would not have asked, Who made Him man? and who again, on such a question, would not have answered, that the Father made Him man, and sent Him to us as High Priest? ... For verily He took not on Him the nature of Angels; butHe took on Him the seed of Abraham. Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted,He is able to succour them that are tempted. Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our profession, Jesus;who was faithful to Him that made Him [261] .’
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- Discoure I. Chapter VI. 20. for God’s Image is not delineated
from without
1959
, but God Himself hath begotten it; in which seeing Himself, He has delight, as the
Son Himself says, ‘I was His delight [1960 Prov. viii. 30.].’
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- that He did not become other than Himself on taking the flesh,
but, being the same as before, He was robed in it;
ὡς οὐκ ἄλλος γέγονε τὴν σάρκα λαβὼν,
ἀλλ' ὁ αὐτὸς ὢν, ἐκαλύπτετο ταύτῃ·
and the expressions ‘He became’ and ‘He was made,’
must not be understood as if the Word, considered as the Word[258] , were made,
καὶ τὸ, γέγονε, καὶ τὸ, πεποίηται,
οὐχ ὅτι ὁ Λόγος, ᾗ Λόγος ἐστὶ, πεποίηται νοεῖν θέμις·
but that the Word, being Framer of all, afterwards was made High Priest,
by putting on a body which was originate and made,
ἀλλ' ὅτι Λόγος ὢν δημιουργὸς, ὕστερον πεποίηται ἀρχιερεὺς,
ἐνδυ σάμενος σῶμα τὸ γενητὸν καὶ ποιητὸν,
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